are strong Marvellous is the strength and power of grace in some young ones who have been sanctified betimes whereby they have been enabled to do him some notable service in the world In youth as the Body is most strong and active so the Soul is most vigorous and lively and therâ—…fore most fit to be employed by the Lord. Seâ—…k then Gods Kingdom and Righteousness in the time of Youth because this is the most acceptable time God is best pleased therewith 2. The time of youth is the most seasonable time There is a time for all things saith Solomon Eccl. 5. 1. The time of youth is the most sâ—…asonable time to seek the Kingdom of God There are four things requisite in seeking Gods Kingdom to all such as would obtain it 1. The Breaking of the heart for sin 2. The Breaking of the heart from sin 3. The Opening of the heart to Christ. 4. The Furnishing of the heart with Grace The time of Youth is most seasonable for all 1. You must get your heart broken for sin if ever you would enter into the Kingdom of Heaven you must mourn for sin here or weep for sin for ever you must sowe in tears if you would reap in joy The time of youth is most seasonable for this your sorrow is like to be loss heavy and more kindly The heart hath a natural hardness but if it hath got a contracted hardness it will with more difficulty be broken if ever it be broken Custom in sin will take away sense of sin and if you continue in the practice of sin you will feel a senselesness and stupidity grow upon your spirit and Conscience more tender and timorous at first by degrees will grow feared as with a hot Iron and be past feeling Bring your hearts therefore now under the hammer of the Word that they may be broken the longer you deferre the harder you will finde it to repent 2. You must get your hearts broken from sin you must turn from your evil wayes otherwise iniquity will be your ruine The longer you continue in sin the harder it will be to leave sin custom will be a second nature to you the changing whereof will be like changing the skin of the Aethiopian and taking away the spots of the Leopard When sin is rooted and riveted in you if so be you should turn from it it will be with unexpressible tearings and divulsions of spirit It is a hard thing to irradicate old habits which at first in the tender years may be done with more ease Therefore Dear young ones labour to get sin rooted out of your hearts betimes Get sin mortified before it hath got too much life and strength oppose sin before it hath got too much head and power which you may do with more facility and success 3. You must open your hearts and give entertainment unto Christ if you ever expect to have the gate of Heaven opened unto you and to be entertained by Christ in his Kingdom Such as shut the door of their hearts against Christ when they are young will finde if Christ doth not withdraw and leave knocking that the door will be faster bolted and barred within against him the longer you hold it out the more will Sathan strengthen the Fort against Christ and more easily beat off whatever assaults are made upon you by the Word and Spirit Christ will come in most willingly to them that open to him presently and the match will quickly be made up if in youth you hearken to the motion Let me beseech you therefore my dearly beloved young ones to open the door to Christ without any further delay by me he standeth now and knocketh for entertainment what answer shall I return that you have harboured lusts there where his lodging should be and would not part with them that you put me off till a further day untill you had a little longer tasted the sweets of sin O take heed of such carriage of heart towards Christ Qui non est hodie cras minus aptus erit if you be not willing to open to Christ now you will be more unwilling to morrow do it then presently may I be instrumental to joyn the Lord Jesus Christ and you together in marriage receive him into your hearts and accept of him to love honour and obey him and do it heartily and resolvedly and he is yours 4. You must get your hearts furnished with grace if ever you hope to share in the glory of Gods Kingdom Grace is glory in the seed and glory is grace in the flower grace is glory in the root glory is grace in the fruit grace is glory in the first-fruits glory is grace in the harvest You must get the seed sown the root planted or no flower no fruit no harvest is to be expected you must get the Kingdom of Gods grace within you Luk. 17. 21. if ever you would be admitted into the Kingdom of his glory And the time of youth is the most seasonable time for the getting of grace no time like the Spring for setting of this Plant of grace in the heart in the youth the heart is more plyable and like the yielding Wax more ready to receive the impressions of the Spirit 3. The time of youth is the most safe time If you make it your first care to seek the kingdom and righteousness of God you are most likely to finde and be successefull but if you make delayes you run your selves upon great uncertainties there is danger that you will never obtain if you do not seek whilest you are young The danger lyeth in three respects In respect of 1. The Uncertainty of Life 2. The Uncertainty of the Means 3. The Uncertainty of Gods working by the Means 1. In respect of the uncertainty of Life no Age â—…s secure and fenced against the arrowes of Death Some flowers are nipped in the bud some Springs run into the Sea so soon as they arise the thred of Life in some is quickly cut and the Candle blown â—…ut within a while after it is lighted You may dye whilest you are young and if you do not seek Gods kingdom and righteousness now you may not have â—…ime to seek these things at all 2. Your danger is in respect of the uncertainty of the Means of Grace you have now means and opportunities of seeking hereafter you may be deprived of the means if you be not deprived of your lives You have calls now hereafter you may be placed where you shall be out of call you now are planted in a fruitfull soil where the Sun shines and the Dews of the Word do fall if you remain fruitless God may remove you out of his Garden or he may withhold the dews and cause the Sun to retreat into a cloud He may either take away the Means of grace from you or take away you from the Means and if you do not seek and obtain whilest you enjoy the Means are you like to
most difficult things are the most excellent things Pulchra quae difficilia though it bâ—… a difficult way it is the way of God not the way 〈◊〉 the Devil it is a clean way not the way of wickedness it is the way to the Crown to the Kingdom not the Road that leadeth to Hell and therefore 2. That it is a necessary way it is necessary thaâ—… you come into this way if you would be happy you would escape eternal misery 3. That the difficulty is not from the way bâ—… from your selves from your own lusts which aâ—… the weights that hang about you and maketh the way to seem difficult and tedious to you lay aside those weights and the sin that doth easily beset you and you may not only walk but run with easiness in this race Heb. 12. 12. 4. That though it be a difficult way to flesh and blood yet it is easie with God to help you and he hath promised to help you to write his Law in your hearts to remove your natural enmity and indisposition and to give you suitableness of spirit to his Law and to cause you to walk in his Statutes and keep his Judgements and do them Jer. 31. 34. Ezek. 36. 27. 5. That the greatest difficulty is at the first when you have accustomed your necks to his yoak and your backs to his burden you will acknowledge that his yoak is easie and his burden is light 3. The wickâ—…d one doth represent the way that Professors walk in as an unpleasant way he would perswade young onâ—…s that they must never look for a pleasant hour any more if they will be religious that thâ—…ir laughter must be turned into weeping and their joy into heaviness that there is required so much repenting and mourning that they will never endure it To overcome this prejudice of the wicked one know 1. That indeed you must repent of sin if you would be saved and your sorrow in some measure must last so long as your lives last because of the lasting of sin 2. That you must mourn for sin here or else you must burn for sin in Hell where you will mourn without measure without end and to no purpose 3. That you cannot avoid sorrow if you should continue in the way of sin pride crossed the world failing afflictions unexpected coming upon you which are born with chearfulness by the children of God may be heart-breaking to you one time or other you will have sorrows in a sinfull course and is it not better to have godly sorrow which worketh repentance unto salvation than the sorrow of the world and lust which worketh death and destruction 4. That if you can obtain a kindly sorrow for sin which is a sweet melting of the heart with the sense of Gods love you will find more pleasure to your inward man than ever you did in all the delights of sin 5. That you are not required in this way to throw away all your comforts in your creature-enjoyments but only to deny your selves the excess and inordinacy which where it is taken breeds more bitterness in the disappointment than ever it yielded sweetness unto any You may take a subordinate comfort in friends and habitation and food and the like and herein more reall comfort through the sweetning of these things with Gods blessing and love than ever you could finde in these things before 6. That though your sinfull delights must be denyed yet God hath promised other delights in exchange he will give you spiritual delights If you walk closely and strictly and do not wound your selves by your sins you may have such sweet peace and refreshing joyes in the light of Gods countenance and sense of Gods love in communion with God here in his Ordinances and in hopes of the beatifical vision and full fruition of him in glory hereafter in heaven as have never entered into the heart of natural men to conceive 7. Whatever sorrow you have for sin now and whatever griefs for afflictions which in this life you are exposed unto yet consider that it is but for a little while Yet a little while and these sorrowes will be turned into joyes weeping may endure for ae night but joy cometh in the morning Psal. 30. 5. and if you sow in tears you shall reap in joy if you go forth weeping bearing precious seed you shall doubtless return again rejoycing bringing your sheaves with you Psal. 126. 5 6. at least when you come to heaven you shall have rest in the New Jerusalem all tears shall be wiped away from your eyes when you enter into your Masters joy then all sorrow shall come forth and depart sorrow and sighing shall flee away and never return more your joy in Heaven will be full and eternall and should the unpleasantness of the way discourage you from coming into it 4. The wicked one doth represent the way of the Gospel which Professors walk in as a reproachfull way he would discourage young ones from this way by the scorns and divisions they are like to meet with that they shall be scoffed at and reproached by their companions To overcome this prejudice of the wicked one know 1. That they are the most vile and contemptible persons in the World that reproach and deride Gods people and it is as ridiculous a thing for them to do it as to laugh at the shining of the Sun It is as if black deformed crooked persons should laugh and deride at those who are most fair and beautifull and therefore their reproaches and derisions are not in the least to be valued 2. That such as are reproached for Religion by men are most highly honoured by God and Christ he esteems them as the most excellent persons here and he will own and crown them in the face of the world at the last day 5. And lastly the wicked one doth represent the way that Professors walk in as a dangerous way he would perswade young ones if they come into this way they will run themselves upon great hazards and dangers they may lose their Estate they may lose their Liberty they may lose their Life To overcome this prejudice of the wicked one know 1. In reference to Estate which you may lose if you should lose Estate which you ought to reckon upon in the way of God 1. Possibly you may not keep your Estate in a way of sin some lusts may be as expensive to you as others Consciences are unto them and if 2. You have less of the world you may not have the less comfort if the stream fail you may fetch comfort from the Fountain 3. None can take away the treasure of grace in your heart nor deprive you of the treasure of gloâ—…y in heaven and whatever you lose of wealth for Christs sake will have an abundant recompence in that which is of an higher nature 2. In reference to Liberty 1. That though men may cast your Bodies into a Prison on Earth yet
crackling of thorns under a pot it soon vanisheth away and will quickly end in disgrace in shame and confusion 4. That sin is matter of the greatest shame in the world as it dishonoureth God defileth the soul blotteth the name enslaveth the whole man unto the black Prince of darkness and will bring upon such as live in the practice of it contempt and scorn at the appearance of Jesus Christ. 3. The third Temptation whereby the wicked one doth draw young men unto the commission of iâ—… is â—…y the utility and advantage of it He perswadeth them that such and such sins will bring in much profit and 〈◊〉 unto them and so joyning in with the dust of covetousness and worldly-mindedness he draweth them unto sin Hereby it was that Achan was tempted to take the silver and gold and Babylonish garment which God had expresly forbidden Josh. 7. 21. Hereby it was that Gehâ—…zi was tempâ—…ed to take the Talents and change of rayment of Naamâ—… which his Master had refused 2 King 5. 20 23. Hereby Ahab was tempted to permit the cuting off of Naboth for his Vineyard 1 King 21. 4 5 c Hereby Judas was tempted to betray his Master for thirty pieces of silver Mâ—…th 26. 15. Hereby Demas was tempted to forsake the Truth and cleave to this present world 2 Tim. 4. 10. And here the wicked one doth represent a great conveniency to themselves and families in getting earthly gainâ—… whatever sin they commit to effect it And he doth sometimes perswade them of a necessity of these gains that they cannot live without them and a necessity of such and such sins as lying over-reaching oppression and the like without which they could not thrive But young men take heed of being overcome by the wicked one here of being taken with the bait of profit and worldly advantage Consider 1. What the Apostle saith 1 Tim. 6. 10 11. They that will be rich fall into temptation and a snare and into many foolish and hurtful lusts which drown them in perdition and destruction For the love of money is the root of all evil which while some have coâ—…eted after they have erred from the faith and pierced themselves thorow with many sorrows And then think with your selves whether there be a conveniency in unlawful gains Is it convenient to be entangled and drowned Is it convenient to make shiowrack of faith and to make shipwrack of the soul Is it convenient to wound the conscience with guilt and pierce the heart with many sorrows Are these things the attendants of sin by this temptation more gainful or more hurtful Is it convâ—…nient to steal a Cloak which is infected with the Plague and will bring death almost as soon as warmth Is it convenient to gain any thing which shall be mingled with Gods curse a far worse evil than that of the Plague Consider is there nothing lost by sinful gains What think you of the favour of God which is bâ—…tter than life of the peace of conscience which is a continual feast of grace here and glory hereafter the choicest treasures Can any sinful gain our-ballance that which is lost by sin 2. Moreover as to the plea of necessity consider that most of those necessities which the worldlings suppose they have of these things are created nâ—…ties created by themselves but fancied necessities they are necessities only to satisfie the lust not for the stay and support of life Nature craveth but very little for necessity what necâ—…ssity is there of getting so much to lay out upon superfluities what need so much to lay up for posterity and would not the Lord supply necessities if you kept within the bounds of duty and cast your care upon him hath not he given the life and would not he givâ—… meat hath not he given the body and would not he give rayment doth not he take care of irrational creatures and would not he take care of you hath not he promised and is he not faithful But what necessity is there of sin to get the good things of this life Duty is necessary to all but sin is never necessary to any There is one thing necessary to get an interest in Christ and lay up the treasure in Heaven but it is not necessary to commit any sin to get provisions for the body and family yea it is dangerous and destructive Sin whatever necessity is pretended will bring ruine and damnation upon such as live in the practice of it Better starve the body than damn the soul better the body should drop presently into the pit of the grave through want than that the soul should drop into the pit of Hell through sin A man had better be without meat or drink without house or friend yea he had better lose his life a thousand times if it were possible than to live in the practice of any known sin though all these might be preserved hereby because the gain of all these yea of the whole world cannot countervail the loss of the soul Matth. 16. 26. But who can plead such necessity as this for sin 4. The fourth Temptation whereby the wicked one doth draw young men unto the commission of sin is by the pretended smalness of it As Lot said of Zoar Is it not a little one they are but small faults if it were blasphemy or murder or adultery or drunkenness or the like heinous sins there might be more scruple but they are but little sins small ones and not many a little wantonness lying and the like But dear young men be not overcome by the pretence of the smalness of sin considering 1. That no sin is little or small in its own nature Though some sins have more venome in them than others yet all are of a poisonous nature Some sins are greater but all are great all are the breaches of the Law of the great the infinite Majesty of Heaven and Earth and that which hath an infinite object cannot be small Est eadem ratio rotundi in nummulo exiguo quae est in magno there is the same reason of roundness in a small piece of money as in the greatest and there is the same reason of sin in small sins that there is in the most heinous because it is committed against the same Law of the same God See Jam. 2. 10 11. Whâ—…soever shall keep the whole Law and yet offend in one point he is guilty of all For he that said Do not commit adultery said also Do not kill Now if thou commit no adultery yet if thou kill thou art become a transgressor of the Law Though you should refrain some sins yet if you venture to commit others though they be less sins and allow your selves therein you break the Law of the same God and are under the guilt and power of sin and as equally liable to the punishment of sin as those which live in the practice of those which are most notorious And let me tell you
WORDS OF ADVICE TO Young Men. DELIVERED IN TWO SERMONS At Two Conventions of YOUNG MEN The one Decemb. 25. 1666. The other Decemb. 25. 1667. By THOMAS VINCENT sometime Minister of Maudlins Milk-street London Prov. 8. 17. I love them that love me and those that seek me Early shall finde me Psal. 119. 9. Wherewith shall a Young Man cleanse his way By taking heed thereto according to thy Word LONDON Printed for Thomas Parkhurst 1668. TO THE Youth of the City of LONDON THE Lord having given me so great room in so many of your hearts I am the more encouraged to put these few words of Advice into your hands Upon your request they were preached in your Ears and it is for your benefit that they are now presented to your Eyes Vox audita perit litera scripta manet That which you only hear you may quickly forget and so the words with the sound perish in the Air when written especially printed words abide and may bring to your remembrance the things which you have heard long ago But if you would have these words in these sheets abide indeed with you better than if they were engraven upon a rock and written with a Pen of Iron and point of a Diamond you must get them transcribed and reprinted I mean upon your hearts Your hearts as yet in a great measure are a rasa tabula like a fair table or white sheet of Paper in which little is written Do not furrow the Table with Conscience-wounding sins do not blot and besmear the Paper with the defilements of Lust But get the Law of God engraven upon the Table of your hearts and the Counsels of the most High given you out of his Word written upon the white sheet within you It is true the youngest of you are defiled with Original sin and are grown more foul with Actual transgressions which none of you can in whole excuse your selves from however for the present you may be free from the more gross pollutions of the World and not arrived to that degree and height of wickedness which the audacious sinners of this vicious Age have attained unto But if you would get the Word written in your hearts it will both make you clean and keep you clean Psal. 119. 9. Wherewith shall a young man cleanse his way by taking heed thereto according to thy Word And v. 11. Thy Word have I hid in my hearâ—… that I may not sin against thee Dear Youths my love is great unto your Souls and my desires are earnest after your salvation it rejoyceth my heart to see so many of your faces in my Auditory here it will more rejoyce me if I may see all those faces in Heaven at last and truly I hope that many of you will be my Crown and Glory in the day of our Lord Jesus Christ therefore it is that I preach therefore I have written these Words of Advice unto you the chief heads of which are 1. That you would seek First the Kingdom of God where alone your chief happiness doth lye as the End 2. That you would seek the Righteousness of God which is in his Son that it might be imputed unto you for your Justification and that it might be imparted unto you for your Renovation and Sanctification as the necessary Means to attain this End without which there is no possibility of admittance for you into the Kingdom of God 3. That having obtained Grace in the truth of it you would labour to grow in Grace and to be strong therein that you might be enabled both to do and suffer whatever God calleth you unto 4. That you would get acquainted with the Word of God and endeavour that it may abide and dwell in you richly as the choicest of all Treasures 5. That you would labour to overcome the Wicked one and all his temptations whereby he would draw you unto sin especially those sins which in Youth you are most inclinable unto Beloved young men you live in the dregs of times in a wicked and debauched generation take heed of following a multitude to do evil save your selves from their sins as you desire God should save you from their punishments Come out from amongst them if you cannot in regard of your place be sure to do it in regard of your course and practice refrain too familiar converse with the wicked and profane let your Companions be such as fear the Lord walk in the way of Good Men take that course as the most do that seem to be most serious and to have their faces towards Heaven I have endeavoured to answer and remove the chief prejudices which are raised to discourage and divert from this way You may safely and confidently venture into it and walk in it and you will finde whatever the oppositions and discouragements be therein the end of it to be peace and happiness The Lord grant that this Book may be a Means to keep you from sin and help you forward in the way to Heaven which is the desire and prayer of Your faithfull Monitor and dear Lover of your Souls T. Vincent WORDS of ADVICE TO YOUNG MEN. MATTH 6. 33. But seek ye First the Kingdom of God and his Righteousness and all these things shall be added unto you THESE words are part of our Saviours Sermon upon the Mount in which he spake with so much authority that the people were astonished at his doctrine for never man spake as he spake The subject of this Sermon is many excellent Promises Precepts Directions Cautions Exhortations backed with Motives and Arguments very needfull for the promotion of Holiness in Heart and Life 1. Our Saviour gives several promises of blessedness both here and hereafter to quicken his Disciples in their endeavours after some choice Graces and qualifications of minde and to incourage them against the outward persecution which for his sake they might meet withall in the world chap. 5. from vers 2. to 15. 2. He directs them how they should behave themselves as Ministers and his Disciples by the similitudes of Salt Light a City set upon a hill unto which they had or should have a conformity from vers 15. to v. 17. 3. He declares the immutability and purity of the Moral Law vindicating it from the corrupt and false glosses of the Pharisees and explaining it in its spiritual reach and meaning 4. He warns them against Hypocrisie in their Religious Services pressing them in their Alms Prayers Fasts to approve the â—…r hearts to God who seeth in secret that they might receive an open reward chap. 6. from v. 1. to v. 19. 5. He exhorts them to lay up for themselves Treasures in Heaven and not to be solicitous about the Provisions of this Life which Exhortation he backeth with six Arguments The first is drawn from the safety of Heavenly Treasures being removed beyond the reach of rust and moth and thies The second from the uncertainty of earthly Treasures which are in
are cast to the bottom of the waters but they must be cast upwards into Heaven into that within the Vail whither the Lord Jesus Christ the fore-runner is for us entred to prepare Mansions for us Let your hope of Heaven be strong and lively 5. Young men labour for strong Joy if your hopes be strong and well grounded you may thence have strong consolation Heb. 6. 18 That which discourageth many young men and women from putting their feet into the waies of God is the apprehensions which they have that should they engage in this way they must bid farewell to all mirth and chearfulness to all delights and pleasures and make tears and sorrows their companions which they are loth to do at least too soon whatever necessity they see there is of being religious Whereas although grief and sorrow be needful to sinners at their first engagement in the waies of God to imbitter sin and prepare them for the more ready closure with Jesus Christ and a mixture of sorrow is needful after because of the mixture of sin in their lives and the better to ballance and temper the spirit yet the Lord doth call his people to higher delights and pleasures in his waies than can be found in the waies of sin God doth not require that his people should lay aside all delights but change their sinful delights for those that are spiritual and heavenly God giveth them leave to rejoyce and he commandeth them to rejoyce not in waies of sin he forbiddeth the pleasures of sin which are but for a season not excessively in the creature though moderately and subordinately they may but they may and ought to rejoyce in himself Read what Solomon saith to young men Eccles. 11. 9. Rejâ—…yce O young man in thy youth and let thine heart cheer thee in the daies of thy youth and walk in the waies of thine heart and in the sight of thine eyes but know that for all these things God will bring thee into judgement Young men you may rejoyce and be cheerful in your youthful daies but if your joyes be in the waies of your heart and in the sight of your eyes if your joyes be in the waies of sin in the lust of the flesh and lust of the eyes if it be in satisfying the desires of your flesh and pleasing your senses unto the dishonour and displeasing of God know that God will bring you into judgement and then all your sinful sensual delights wil be turned into bitterness and terrour but you may be cheerful in the waies of God and if you are reconciled unto God through his Son and have an interest in his favour if you are renewed after his Image and have a Title to his Kingdom you have reason to rejoyce more than any wicked persons in their greatest outward prosperity Shall the slaves of Satan rejoyce and have not the children of God more grounds Shall the wicked rejoyce that are dancing upon the brink of Hell and are ready every moment to tumble into the burning lake and should not you rejoyce that are come to the borders of the heavenly Canaan and live in hopes of the glory of the New Jerusalem Rejoyce in the Lord continually Phil. 4. 4. Rejoyce in the Lord alwaies and again I say rejoyce And rejoyce in the Lord greatly Strong joy will be your strength it will be a means to quicken all your affections towards God and make you shine brightly in the sphere where the Lord hath placed you Thus I have shewed in what you should be strong SECT II. 2. THE second thing is to shew To what you should be strong There are four things unto which you should labour to be strong 1. To do 2. To suffer 3. To fight 4. To die 1. Young men labour for strength to do you have many things to do great things to do necessary things to do and difficult things to do I am not now speaking of the works of your particular callings which require strength of body but I am speaking of the works of your general calling as Christians which do more immediately concern Gods glory and your own salvation such as treasuring up a stock of saving truths making your peace with God getting your hearts broken for sin closing with and living by faith upon Jesus Christ getting your hearts furnished with every grace living in the powerful exercise of it denying your selves mortifying the deeds of the body laying out your selves time and talents for the glory of your Master standing daily upon your watch improving the means of grace worshipping God and seeking him diligently in publick family closet making it your business to be religious laying up your treasure in Heaven and labouring to get your heart more loosened from â—…hings below and raised and fixed upon things above â—…hese and the like things are the works which the Lord requireth of you all all other employments are of an inferiour nature These things you must do â—…ere or you will not have opportunity for them â—…ereafter These things you must do or you are unone for ever and since they are hard works to â—…esh and blood therefore you had need to get much â—…rength to enable you hereunto I do not mean â—…xternal strength but internal spiritual strength â—…eak sickly men cannot endure hard labour you must â—…e strong that you may work for the Lord that you â—…ay work for eternity 2. Young Men labour for strength to suffer I mean to suffer for the sake of Jesus Christ. If you would be Christs Disciples you must take up his Cross and follow him Math. 10. 24. and sometimes his Cross is very weighty It is not a weak shoulder that can bear an heavy burden and it is not a weak Christian that can bear an heavy Cross that can endure weighty and pressing afflictions You must therefore get much strength great strength that you may suffer great things for the sake of Christ otherwise you will shrink when you are put upon the tryall you will be offended when sore persecutions do arise for the Word The Apostle prayeth for the Colossians chap. 1. 11. that the Lord would strengthen them with all might according to his glorious power unto all patience and long-suffering with joyfulness Young ones look for sufferings reckon upon them and make full account of them before-hand and prepare for sufferings get on winter Garments against winter seasons I mean suffering graces against suffering times Get strength for sufferings labour to be strengthened with all might according to Gods glorious power unto all patiencâ—… and long-suffering with joyfulness Get strength to endure much and to endure long and to endurâ—… not only with patience but also with chearfulness looking upon it not only as your duty when called to suffer for Christ but as the greatest honour thaâ—… can be conferred upon you in this life and as thaâ—… which will work for you an exceeding and eternâ—… weight of glory 2 Cor. 4. 17. 3.
and illiterate that it was first preached by ignorant and unlearned Fisher-men and since entertained by none but such that the greatest Scholars and most learned Doctors in the world reject and slight it If the Gospel were so elegible would it not be more entertained by the learned Who can judge so well of the worth thereof as they That you may overcome this prejudice know 1. That the Gospel began to be preached by the Lord Jesus Christ the wisdom of the Father who had more knowledge than all the Doctors and learned men in the world who came down from Heaven to reveal the Gospel unto men and was the greatest Prophet that ever lived upon the face of the earth 2. That the Apostles though Fisher-men at the first and illiterate in regard of humane learning yet that they received from Jesus Christ extraordinary gifts of the Holy Ghost whereby they attained more knowledge than all the writings of men could teach them and that the Doctrine both of Christ and which they preached was confirmed by many miracles whereby it is manifest that it came from God 3. That there have been and at this day are many learned men which have and do receive the Gospel I might give instance in many learned Fathers who had knowledge in all sort of learning and by their writings have given evidence to the world that they were zealous defenders of the faith of the Gospel and all along unto this day there are as learned men as any in the world who are Ministers of the Gospel 4. That if many learned men do slight the Goâ—…pel it is through Gods just judgement upon them who lean to their own understanding whom he giveth up to a reprobate mind as not needing their learning to defend his Truths 5. That if the greatest number of Professours are ignorant and unlearned in regard of humane learning yet they have divine learning they are not skill'd in the writings of men but they have skill in the Scriptures they are not taught by men but they are taught by the Spirit of God they do not understand the mysteries of nature but they understand the mysteries of the Kingdom of Heaven Unto which I might add that it is for Gods glory to make choice of such persons who will give him the whole praise of their instruction and salvation 2. The wicked one doth represent the Professours of the Gospel as foolish and unwise that it is for want of cunning that they do not take any course to thrive in the world that it is for want of wit they deny themselves the profits and pleasures and dignities which they might have in a sinful way That you may overcome this prejudice know 1. That the wicked of the world are the veryest fools and above all others the most unwise Are they not fools that wound themselves by sin that wound their consciences which is worse than wounding their flâ—…sh that run headlong to their own ruines and are the cause of their own eternal destruction Are not they foolish and unwise that endeavour to please their flesh more than to please God that chuse gold before grace Earth before Heaven that when they are capable of salvation and eternal happiness do neglect and refuse it preferring the good things of this life before it which they will certainly and they know not how soon they may be deprived of 2. That sincere Professours of Religion have above all others the greatest wisdom None are so wise as those that make their peace with God that get their feet out of Satans snare that flee from the wrath to come that chuse God for their portion that deny themselves some sensual satisfactions that they may obtain eternal pleasures Those are the most wise that are wise unto salvation that have the wit to thrive in grace that make provision for eternity 3. The wicked one doth represent Professours as proud and singular that they are a company of self-conceited persons that think themselves wiser than the whole world besides that they affect singularity and are needlesly precise and make the way to Heaven narrower than it is That you may overcome this prejudice know 1. That sincere Professours of all others are the most humble persons they have the highest esteem of God but they have the lowest esteem of themselves Indeed they have high designs they are very ambitious they cannot be content with earthly riches and honours but they must be Kings and Princes they are ambitious of being made Sons and Daughters of God and Heirs of the Kingdom of Heaven this is a lawful ambition but yet withall they retain the lowest thoughts of themselves and look upon themselves as unworthy of the least mercy 2. That sincere Professours are indeed singular and precise but they do not affect more than what God doth command and more than what is necessary unto salvation they do not make the way narrower than God hath made it Our Saviour telleth us that strait is the gate and narrow is the way that leadeth to life and few there be that finde it Mat. 7. 14. They dare not blot that verse out of the Bible lest God should blot their names out of his Book they dare not do as the most do lest they go to the same place of endless misery whither the most are hastening they know they must be singular otherwise they cannot be sincere they must walk in the narrow way and strive to enter in at the strait gate or else they shall never be admitted into the New Jerusalem 4. The wicked one doth represent Professors as factious and rebellious That they are a company of seditious and lawless persons that they are disobedient to the Civil Magistrate whom God hath set over them That you may overcome this prejudice know 1. That none are more obedient unto the Civil Magistrate in lawful commands than sincere Professors because they know if in such things they disobey man they do more displease God and therefore that this calumny of the Devil which was the false accusation of our Saviour that he â—…orbad to pay tribute to Caesar. 2. That indeed when the Civil Magistrate doth command any thing unlawful and repugnant to the Law of God that then they think they are bound to obey God their supream King rather than any man living on the earth then they chuse rather to displease the greatest man than to wound their own consciences 3. That if when unlawful things are commandeâ—… by the Civil Magistrate though they cannot they dare not obey actively yet they will obey passively by submitting mâ—…ekly and patiently unto the penalties of their Laws for their supposed crimes 5. The wicked one doth represent Professors as hypocritical and wicked that they make a fair shew but they have rotten hearts that they are all a company of hypocrites and secretly wicked and would not stick at any sin upon occasion more than others who make no profession which he would induce
they cannot cast your Souls into the Prison of Hell 2. Though they may take away your civil liberty yet they cannot take away your spiritual liberty and priviledges they may shut friends out from seeing you but they cannot shut you out of the presence of God nor keep you from the Throne of grace 3. In reference unto Life 1. That though men may destroy the Body yet they cannot destroy the Soul and 2. you must dye as was shown before and you cannot die upon a better score unto which I may adde that I believe none in the world dye with more peace and joy than those that dye for the testimony of Jesus and of a good Conscience My dear young ones labour thus to overcome all the prejudices of the wicked one whereby he would keep you from coming into the wayes of God and yielding obedience unto the Gospel that is the First SECT VI. 2. LAbour to overcome the Temptations of the Wicked one whereby he would draw you to the commission of sin Sin in its own nature is so black and odious that if your eyes were but opened to see what dishonour it reflecteth upon the pure and holy God and how it defileth your own Souls once made after the image of God you could not choose but loath and abhorr it and with hatred you would flye from it as from a Pestilential disease or venemous Serpent and no arguments would perswade you to commit it or give it any room or harbour in your hearts therefore the wicked one doth use the greatest art and cunning to paint and colour over sin with fair glosses that the monstrous nature and deadly poyson of it might be hid from your eyes and knowledge And as God hath his methods in the conversion of young ones and useth many arguments by his Ministers and Spirit to perswade them unto the practice of Religion So Satan hath his methods and arguments to draw away young ones from God unto the commission of sin and continuance therein 1. The first work of God upon young Converts is Illumination of the Understanding he opens their eyes to see their sin and misery the way of salvation by Christ the beauty and excellency of holiness so on the contrary Sathan the wicked one called the God of this World doth endeavour to blind the eyes of young ones to keep them in the dark that the light of the glorious Gospel might not shine upon them to discover either their sin or their Saviour and he endeavoureth to stir up in them a hatred of the light that so they might sin without reproof or controul 2. The second work of God upon young Converts is Contrition he awakens their Consciences filleth them with fears and terrours through apprehension of his anger and the dreadfull wrath that hangs over them and they know not how soon may fall down upon them and sink them into the lowest Hell for their sin that hereby they being terrified may apply themselves without any delay unto the Lord Jesus Christ the only Saviour of mankind So on the contrary the wicked one doth labour to still and calm and quiet the Consciences of young ones under the guilt of their sins to lull them fast asleep and keep them from all disturbances from an unquiet Conscience which if awakened would plead the cause of God against sin 3. A third work of God upon young Converts is a powerfull bending and enclining the Will to embrace Jesus Christ as their Saviour and Advocate and to resign up it self in full complyance with his will in every thing So the wicked one doth endeavour to 〈◊〉 the wills of young ones against Christ and the Law of God he doth what he can to corrupt and deprâ—…ve it and to draw it unto a full bent and resolution for sin 4. A fourth work of God upon young Converts is upon their heart and affections whereby he draweth them and engageth them for himself So on the contrary the wicked one is very busie in tampering with the affections of young ones and as God doth use arguments in effecting a gracious change upon young Converts so the wicked one doth use arguments to perswade them unto the practice of siÅ„ which arguments are his temptations Young men labour to overcome the Temptations of the Wicked one and that I may help you herein I shall 1. Set before you as in a glass the chief Temptations whereby the wicked one doth draw young men unto sin and endeavour to arm you against those Temptations that you may overcome 2. Caution you against the particular sins of Youth which the wicked one would draw you unto and then shut up my Discourse with a word of Encouragement 1. Concerning the Temptations whereby the wicked one doth endeavour to draw Young men unto sin And here I shall speak of the Five most ordinary Temptations whereby young ones are drawn unto sin 1. By the delight and pleasure of sin 2. By the glory and repute of sin 3. By the utility and advantage of sin 4. By the pretended smallness of sin 5. By the hopes of future repentance 1. The first Temptation whereby the wicked one draweth young men unto the commission of sin is by the delight and pleasure of it and here he is very cunning in the management of this temptation that it may take effect 1. He laboureth to hide from the eyes of young men those pure spiritual and more excellent pleasures those heavenly ravishing and far transcendent delights and joyes which are to be found in God both here and chiefly hereafter perswading them that the wayes of God are irksome and unpleasant which is furthered by their own experience they finde them to be so to them upon a little tryall for want of a spiritual appetite to relish that reall sweetness which is in them for as Angels cannot relish carnal pleasures because they have no carnal senses so neither can carnal persons relish spiritual pleasures because they have no spiritual senses 2. He laboureth to hide from them the sting and bitterness of sin the sorrow and vexation which it will certainly produce in the conclusion he covereth the hook out of their sight laboureth to divert their thoughts from all serious considerations of the gall and wormwood that is in the bottom of the cup. 3. He represents the delights of sin as most sweet and satisfying as present and at hand and easie to be had without difficulty and labour and sometimes as secret too which no mortal eye can take notice of 4. He joyneth in with the lusts of their hearts with which he hath a secret correspondence and proposeth such objects unto them as are most suitable and desireable It is by the pleasure and delight of sin that most young men are bewitched and perswaded to the commission of it It was by the pleasantness of the forbidden fruit that this Old Serpent enticed our first Parents to eat thereof and hereby it is that he doth entice
their posterity Dear young men labour to overcome this temptation of the wicked one by the delight and pleasure of sin by taking into your most serious thoughts these few Considerations 1. Consider that all the pleasures of sin are low mean empty thin unsatisfying pleasures they are sensual and brâ—…itish A beast can finde 〈◊〉 pleasure in the most of them than you can do who are capable of higher pleasures these delights may please your sensual appeâ—…te but they cannot satisfie your rational souls they may satiate and glut the senses but they cannot content the heart The Devil and lust may promise full satisfaction and contentment if you will commit such and such sins but they alwaies fall short in the performance I would ask these three questions of the most luxurious persons 1. Whether ever they found so much pleasure in any sin as they expected and desired 2. Whether the choicest of their pleasures have not in a short time brought a weariness and trouble upon their spirits 3. Whether this weariness and trouble hath not been more irksome and grievous to them than their sensual pleasures have been pleasing and delightful yea let me add a fourth If amongst the choicest and chiefest of their delights in which thev finde most sweetness they had but one delight without change and variety whether that delight would not quickly lose its nature and prove a torment to them If they were bound alwaies to eat or continually to drink or without intermission to be alwaies in the act of adultery would not this be more bitter than sweet These pleasures are unsatisfying the soul can be satisfied with nothing beneath the enjoyment of God by whom and for whom it was made 2. Consider the shortness of these pleasures The Apostle calleth them pleasures of sin for a season Heb. 11. 25. And as he saith of some meats that they perish in the using Col. 2. 22. so some pleasures they perish in the enjoying the enjoyment of them doth put a period unto them and those that are most durable they quickly flit away as a cloud or vapour which if not blown away by the wind they vanish of their own accord If the stormy wind of outward affliction do not puff out the candle of wicked mens joy yet the daies of old age are drawing on in which they shall say They have no pleasure in them Eccles. 12. 1. Death be sure will sweep them all away there will be no sinful pleasures in the other world 3. Consider the sting of the pleasures of sin which is not in the mouth but in the tail Grief and wounds and piercing sorrows will be the issue of sin Sin hath a far differing aspect in the temptation before it is committed and in the reflection after it is committed especially when they begin to be plagued for it In the temptation sin lookerh fair and beautiful and with a pleasant countenance but in the râ—…flection it is black grizly and terrible Hence it is that wicked men who can delight themselves so much in the fore-thoughts of sin when they are enticed unto it yet cannot endure to look back on sin with fore-thoughts of the account they must give unto God for it Sin though never so pleasant will in a short time produce more bitterness a thousand-fold than ever it did yield sweetness Besides the lashes and stings of conscience which sensualists sometimes have in their secret retirements how are they if any thing awakened at their latter end even utterly consumâ—…d with terrours But O the horrible anguish that will seize upon thâ—…ir spirits so soon as they are separated from their bodies O the tearings that they will feel of the never-dying Worm when they are clapt in the dark dungeon of Hell where they will be under the immediate impression of the wrath of the sin-revenging God! If sensualists did but believe and seriously consider the pains which they must endure in body and soul for ever for their sinful pleasures it would quench their desires after them If the Drunkard did see Dives instead of his bowls and goblets of rich wine begging for a drop of water to cool his tongue surely they would sooner drink poison than drink unto excess Iâ—… filthy fornâ—…cators did but know what dreadful horrour doth now possess and fill the parted souls of those which have lived in that sin surely they would rather take a Toad into their bosomes than embrace the bosome of an Harlot 2. The second Temptation whereby the wicked one draweth young men unto the commission of sin is by the glory and repute of it Not long after our Saviour was baptized he was led into the wilderness and tempted by the wicked one and amongst other temptations this was one the discovery and proffer which he made unto him of the glory of the world if he would fall down and worship him Luk. 4. 5 6 7. And with the proposals of glory and repute in a way of sin he doth perswade young men to the practice thereof in the management of which Temptation 1. He doth represent unto them the waies of God as reproachful the service of God as ridiculous the people of God as the most contemptible persons under the Sun as base ignoble and mean-spirited people hiding the high dignity and honour the Lord hath conferred upon them 2. He covereth the shame and disgrace of sin he doth what he can to hide from their consideration the filthiness and loathsome nature of it and what confusion of face will be the consequent of sin at the last 3. He putteth a glorious attire upon sin and painteth it over with such fair colours and representeth it unto them with such a varnish of brightness and beauty that it seemeth to them very desirable He useth many arts to bring sin into credit and employeth his cursed Agents to commend sin with the highest Elogiums as if it were a noble thing and worthy of great repute to encourage young men by acclamations of bravery of spirit when they aspire to be wicked in a high degree 4. And so fourthly joyning in with the lust of Pride and a desire of esteem he doth provoke them to do any thing which may make for their repute But dear young ones labour to overcome this temptation of the wicked one whereby he would draw you to sin by the glory and repute of it which that you may do consider 1. That sin hath no repute except it be amongst the vilest persons whose esteem thereof doth render it so much the more odious and abominable 2. That the Holiness of God is his most glorious Attribute and therefore sin which is directly opposite hereunto can have no real glory in it therefore sin is the only abominable thing which he hateth therefore he lightly esteemeth he looketh upon afar off he scorneth and despiseth he loatheth and abhorreth all the workers of iniquity 3. That the honour of sin is empty vain windy short transitory like the
that it is as hard to get a pardon for those sins which you call small ones as for the greatest God can as easily pardon the one as the other the smallest sins require the infinite mercy of God and the infinite merits of Christ for their pardon therefore no sin is in it self small 2. Consider is the thing but small which you are tempted unto this in some respect aggravateth the offence if you yield to the temptation A man that will forfeit the favour of his Prince or friend for a small thing it argueth a great slighting of their favour So the least wilful sin argueth a great slighting of the favour of God which hereby is forfeited Thou sellest thy people for nought and dost not encrease thy wealth by their price saith the Psalmist when he apprehended that God took little regard to his people Psal. 44. 12. So may I say on the contrary when you will offend God for a small thing you do as it were sell your God for nought and what advantage will you get hereby It was the saying of our Saviour Mat. 24. 26. What shall it profit a man if be gain the whole world and lose his own soul And what can a man give in exchange for his soul Much more may I say What shall it profit a man if he should gain the whole world and lose his God and what can a man give in exchange for God who is the chief good and in whom doth consist our chiefest happiness But if you will lose or exchange your God for nought for a trifle by little sins this as it argueth great folly so it is a great aggravation of sin 3. Consider that the least sin which you allow your selves in the practice of is sufficient to damn your souls A small leak in a ship unstopped will quickly let in water enough to drown the ship though not so soon as the greatest breach A prick with a pin in the heart will as surely kill a man as a wound with a sword So the least sin unrepented of will as surely shipwrack and destroy the soul as the greatest and most heinous osfences The Law curseth and condemneth every one that continueth not in all things which are written in the Book of the Law to do them Gal. 3. 10. And such as lie under the curse cannot inherit the blessing Let not any think then to get to Heaven who allow themselves in the practice of the least sins who make no conscience of petty oaths officious lyes idling away their precious time and the like which are accounted small and trivial things by the men of the world 4. Consider though the wicked one seemeth modest and shamefac't in his first temptations in asking but little things yet he will not rest there but by degrees will proceed further and hereby bring you unto the commission of greater As the habits of grace so the habits of sin are strengthened by degrees though the beginning be but small yet within a little while sin will greatly encrease Rivers at first arise from small springs which in running gather waters and encrease into a great stream So actual sins I speak not of original sin which is a deep and unsearchable fountain from whence actual sin doth arise and by which it is fed I say actual sins in their first beginning are but small which if a man alloweth himself in the practice of they will swell and encrease and carry him with a strong stream towards the Ocean of Gods wrath if you make no conscience of small sins you will easily be tempted to those which are great and more notorious First Satan will propose sin to your thoughts it is no great thing to think and if you can dally with sin in your thoughts then he will by delightful pleasing thoughts of sin lay siege to your will it is no great matter to desire if you do not act then if the fort of the will be taken all the under-forts of the affections will quicâ—…y yield and when you have entertained sin in your hearts you will be tempted to proceed further to vent it at your lips it is no great thing to speak and then as you have opportunity he will tempt you to practice go a little further the sin is sweet try but once put but one step into this way and retire again as soon as you will and when once you have committed the act it may be with smitings and reluctance of conscience then he will entice again it cannot be much worse try once again and by degrees the reluctance wears off and though you commit sin at first with more regret yet afterwards you will do it with more ease and delight yea with greediness and resolution with hardness and obstinacy and one great sin will make way for the commission of more so that in time you will not forbear the greatest sins Nemo repentè fit turpissimus no man arriveth to the highest degree of wickedness upon a sudden but is step by step drilled on by the Devil and his own hearts lusts from little sins to the greatest By degrees Gods reverence is more lessened the will more enclined the conscience more seared the habits of sin more strengthened the Devil more encouraged and so way is made for any sin Lesser Commandments saith one are a hedge about the greatest if by small sins you break down this hedge you will quickly make breaches upon the greater too Smaller sins many times will engage you to commit greater to maintain and defend them the least link in a chain will draw the greatest after it If you would be kept from great sins you must take heed of the first beginnings obsta principiis c. A small wound in the body if it be not looked after may fester and gangrene and endanger the life So small sins if not stopt and healed will breed a gangrene in the spirit and bring certain death and destruction If you do not resist the beginnings of sin it will be hard to make head against it afterwards when it hath got more strength It will be as hard to leave off a custom of sin which will be a second nature as for the Aethiopian to change his skin or the Leopard his spots Non obtinebis ut desinant si inâ—…ipere permiseris Imbecillis est primò vires dum procedit par at Excluditur facilius quà m expellitur Facilius non recipiuntur quà m exeunt saith Seneca Vice is but weak at the first it gathereth strength as it proceedeth it is easier kept out than thrust out it is easier not to receive it than being received to leave it Dear Youths take heed then of small sins resist the first motions and temptations to sin crush sin in the first rising of it delight not in the thoughts of it Keep your hearts guard your senses if you would overcome this temptation of the wicked one 5. The fifth Temptation whereby the wicked one doth
draw young men to the commission of sin is by the hopes of future repentance You may allow your selves a little longer in the practice of sin you may rejoyce and take pleasure in the dayes of your youth it is time enough hereafter to think of growing serious and religious to think of repenting and turning and making your peace with God That you may overcome this temptation remember what hath been said already concerning the uncertainty of your Life the uncertainty of the Means of grace the uncertainty of Gods working by the Means Thus much for the first particular concerning the most ordinary and prevailing Temptations whereby the wicked one doth draw young men to sin SECT VII 2. THE Second thing is to caution you against some particular sins of Youth which the wicked one would draw you unto Now there are these 20 sins of Youth which I shall caution you against 1. Uncleanness 2. Drunkenness 3. Gluttony 4. Gaming 5. Quarrelling 6. Swearing 7. Lying 8. Unfaithfulness 9. Disobedience 10. Idleness 11. Sabbath-breaking 12. A Frothy spirit 13. Scoffing 14. Pride 15. Censoriousness 16. Procrastination of Repentance 17. Carnal Security 18. Carnal Confidence 19. Rashness 20. Unsteadfastness 1. Young men take heed of uncleanness The wicked one will be busie to tempt you and your hearts in these years will be most ready to encline you youthfull lusts are now apt to stir within you especially in such a City as this where there are so many objects to entice your eye and heart but for your Life take heed that you be not drawn to this sin Flee fornication and adultery other sins are without the body but he that committeth fornication sinneth against his own body 1 Cor. 6. 18. Not to speak any thing of mens weakening and consuming their bodies by their frequency in this sin he that committeth fornication desâ—…leth his body it is a filthy nasty sinâ—… hereby the body is more defiled in the eyes of God than if the body were drenched in a Jakes it is just with God that such as venture upon this sin should as many do get the soul disease hereby and that their members should â—…ot and putrifie whilest they are alive He that committeth fornication or adultery sinneth against his own soul he defileth his soul he woundeth his soul and he destroyeth his soul his heart which should be God Temple is hereby defiled and he loaths such an habitation his Conscience which whilest whole is a continual Feast is hereby wounded his spirit which whilâ—…st chaste and clean is safe is hereby exposed unto inevitable ruine and destruction Therefore it is a foolish sottish thing to commit this sins see Prov. 6. 32 33. Whoso committeth adultery with a woman lacketh understanding he that doth it destroyeth his own soul a wound and dishonour shall he get and his reproach shall not be wiped away Such as commit this sin blot their Name as well as defile their Spirit wound their Reputation as well as wound their Conscience but chiefly they lack understanding because hereby they dâ—…stroy their own Soul Young men look into two or three Scriptures which methinks should be sufficient to deterr you from this sin where you may perceive whatever sweetness and pleasure this sin may promise and yield that bitterness and destruction is at the end and in the conclusion See Prov. 5. 3 4 5. The lips of a strange woman drop as an hony-comb and her mouth is smoother than Oyl But her end is bitter as worntwood sharp as a two-edged sword her feet go down to death her steps take hold on hell See also Prov. 7. from vers 6. to the end of the chapter where Solomon speaketh of the young man void of understanding whom he took notice of out of his window meeting with an Harlot who enticed him and perswaded him to accompany her to the bed of lust and he telleth you that he went after her as an Oxe to the slaughter and a sool to the correction of the stocks as a bird to the snare till an arrow struck thorow his liver not perceiving the danger he was in of his life Therefore he calleth upon young men to hearken and take warning and to turn away their feet from her paths and that because her house goeth down to Hell and chap. 2. 19. he telleth you that none that go unto her return again neither take they hold of the paths of Life This sin doth so stupifie men that it is ten thousand to one but you go to Hell without ever thinking of returning if you commit it for he that commiteth-fornication or adultery sinneth against God and he severely threatneth all such Heb. 13. 4. Marriage is honourable in all and the bed undefiled but whoremongers and adulterers God will judge And it is a fearfull thing to fall into the bands of the living God Heb. 10. 31. Hereafter you will be repayed with ten thousand times more pain and hearts-grief in Hell than ever you found delight in this sin Young men take heed of Uncleanness as you ever hope for salvation and to escape future wrath refrain this sin take heed of actual adultery avoid occasions come not neer the places where Harlots live shun the company of such as are light and wanton entice not any by speech or look or behaviour neither be enticed your selves take heed of going to Stage-playes where a dart may strike your heart where you may have incentives to the sin by the immodest actions of actors or the immodest garb of spectators Comé not neer the flame lest a fire be enkindled in your bosomes before you are aware be not found in the Devils School lest he catch you in his snare and binde you and lead you captive If the wicked one assault you in your place and you be tempted by any that converse with you flee the place as Joseph when his Mistress enticed him say How can I do this great wickedness and sin against God And young Virgins yield not to this sin if you be inticed encourage not any by your carriage to make an attempt rush out of the hands of the temptation with speed and indignation proclaim the shame of any that shall twice move you keep your selves chaste and pure it is your ornament it is your glory Young men take heed of actual uncleanness with others and take heed of self-pollutions which are Murder and Adultery before God do not dishonour your own bodies by your selves Take heed of speculative uncleanness do not look upon a woman to lust after her Make a Covenant with your eyes that you may not think upon a Maid suppress the first rising of lust in your minde get this evil concupisâ—…ence mortified by vertue drawn from Christs death and the operation of the Spirit beat down your flesh with labour and abstinence if you finde your selves very prone to this sin and if no other course will do to quench the burning God hath appointed a remedy by Marrying
one side and him that sweareth on the other side God threatneth to condemn swearers Jam. 5. 12. Above all things swear not lest ye fall into condemnation Take heed of the horrid oaths of the roaring Blades in our times and take heed of more petty oaths of faith and troth take heed also of cursing and taking Gods Name in vain remembring that the Lord will not hold such guiltless 7. Young men take heed of Lying See Eph. 4. 25. Wherefore putting away lying speak every man truth You would not speak lyes if the party you spoke them unto did know and could prove them to be lyes the intent of lyes being to cover God knoweth your lyes you cannot cover any thing from him and God being Truth loveth truth and hateth lyes and hath threatned lyars to give them their portion in that lake which burneth with fire and brimstone Rev. 21. 8. Take heed of accustoming your selves to this sin of lying whilst you are young it will be hard ever leaving it Whatever advantage you may think to get by a lye I am sure your damage will be greater Whatever credit you may think to get by a lye your dishonour is greater Whatever fault you cover by a lye you do hereby the more aggravate it Whatever kindness you may think to do another by a lye you do your selves a thousand-fold more injury Though you may account lyes but words and words but wind yet for such words you will be condemned and such a wind as one saith is sufficient to blow your souls into Hell 8. Young men take heed of Unfaithfulness You that are Apprentices or Servants take heâ—…d of unfaithfulness to your Masters that you do not wrong and dâ—…fraud them in the least remembring that dreadful threatning that God will be avenged upon all defrauders 1 Thes. 4. 6. They may not know your fraud and deceit but God is privy to it and the vengeance will be fearful which one day he will recompence unto you for this sin Read the duty of servants in this regard Tit. 2. 10. where they are warned against purloining and exhorted to shew all good fidelity that they may adorn the doctrine of God our Saviour in all things Be faithful to your Masters as to their estates their money and goods be careful as if they were your own do not wrong them or any else whilst young remembring that you must make restitution as ever you hope for salvation if you be able to do it and be faithful to them as to their counsels do not blaze abroad their secrets do not make known their infirmities serve them with all uprightness and fidelity as if you were to serve Christ himself for indeed he will count it so and hath promised a reward to faithful servants beyond what their Masters can give Eph. 6. 8. Col. 3. 24. 9. Young men take heed of Disobedience Children obey your Parents in all things for this is well pleasing to God Col. 3. 20. For this is the first Commandment with promise Ephes. 6. 2. Servants be obedient unto them which are Masters according to the flesh with fear and trembling in singleness of your heart as unto Christ not with eye-service as men-pleasers but as the servants of Christ doing the will of God from the heart Ephes. 6. 5 6. Here is a copy of your duty take heed of the contrary sin which the wicked one will be busie to tempt you unto In disobeying Parents and Governours you are disobedient unto God and displease Christ your great Master if they be strangers to Christ you ought to obey them except in those things which are unlawful Young ones that are yet under Governmâ—…nt take heed of disobedience as obedience will be rewarded by Christ so disobedience will be punished by him at his second appearance Be not disobedient to Governours and behave not your selves irreverently towards the aged and gray-headed for you ought to honour the silver-hair 10. Young men take heed of Idleness Do not loiter away your time especially the time of your youth Time is very precious the time of your youth is most precious the choicest and chiesest it is your seed-time your gathering-time you are now more active and fit for employment you may happily spare a month better if you should live beyond fifty years than an hour now your whole time is short the time of your youth will be slipt away quickly manhood and old age will steal on you before you are aware but you â—…ie whilst young You can call no time yours 〈◊〉 the present O how precious is the present hour I think if the damned had but one hour given them how they would esteem and improve it I have heard of a Lady at her death who had mis-spent the â—…ime of her life groaned out in her air breath this sad speech with bitterness and earnestness 〈◊〉 thousand worlds for one quarter of an hour 〈◊〉 Take heed of lavishing away your time in sin and vaâ—…y let not an hour pass without doing something fill up your whole time with duty you may can and drink and sleep but let not the concernments of your body devour too much of your precious time let them not have more of your time than is necessary more than is duty Redeem your time double your diligence remember how much of your time is irrecoverably gone how much of your work is still to do remember how neer you are to eternity when time shall be no more therefore apply your hearts to wisdom and whatever your hands finde to do do it with all your might Take heed of idleness in your particular callings be diligent in your secular imployments the diligent hand maketh rich but the slothful person is brother to him that is a great waster Take heed of idleness of spiritual sloth in your general Callings Take heed of wholly neglecting the duties of Gods Worship either publick or family or closet of neglecting to hear or read or pray and take heed of negligence in these duties there is a curse denounced against such as do the work of the Lord negligently Jer. 48. 10. You must not be slothful if you would be followers of them who through faith and patience have inherited the Promises Heb. 6. 12. 11. Young men take heed of Sabbath-breaking Do not idle away this day as too many young men do in the fields in visits in vain company much less in Taverns or Alehouses in drinking and greater wickedness than all the week besides Value the Sabbath day above all the daies of the week spend it in the duties of Gods immediate Worship you may get something in the shop en the week day you may get more in Gods House and Ordinances on the Lords day spiritual light and life and strength and peace and joy Gods favour Jewels of grace evidences for Heaven are worthy your seeking do not lose such benefits as these by profaning the Sabbath-day by suffering worldly business to entrench
upon this sacred time which God hath sanctified and you ought to keep holy 12. Young men take heed of a frothy spirit Some young ones are full of froth and vanity very toyish and foolish without any solidity or seriousness It is time for you now to put away childish things get the vanity of your minds emptied let the frothiness and levity of your spirits be curbed by the fear of God an awful apprehension of his omnipresence and all-seeing eye put your spirits under the Government of the Lord Jesus Christ. 13. Young men take heed of Scoffing If you have wit let it not vent it self in scurrility in jesting and jeering at others which the Apostle eauâ—…oneth against as inconvenient and unbecoming the Gospel Ephes. 5. 4. Do not mock at others infirmities but pity them let nothing be the object of your scorn except it be sin neither should you scoff at others for their sins but labour to reduce them by your friendly admonitions Above all take heed of fcoffing at any for their holiness and strict walking which is an undoubted character of a prophane and carnal heart and such persons as do so are scorned by God and most contemptible in his eyes 14. Young men take heed of Pride Do not over-value and esteem your selves do not conceit an excellency in your selves above others but with lowliness of mind esteem others above your selves If you have any gifts and attainments that may be useful glorifie God with them in your sphere be thankful for them and withall be so well acquainted with your imperfections and secret corruption of heart that you may be humble Be not proud of gifts of mind much less of strength and beauty of body and least of all of hair which is but an excrement or of clothes which are a badge of mans Apostacy Remember that pride goeth before destruction and a haughty spirit before a fall That God looketh upon the proud afar off when he hath a respect to the lowly Psal. 138. 6. That God resisteth the proud when he giveth grace to the humble 1 Pet. 5. 6. 15. Young men take heed of Gensoriousness of rash judging of others Take the caution of our Saviour against this sin Matth. 7. 1 2 3. Judge not that ye be not judged for with what judgement ye judge ye shall be judged and with what measure ye mete it shall be measured unto you again And why beholdest thou the mote that is in thy brothers eye and considerest not the beam that is in thine own eye If you censure others you will be censured again be sure ye will be judged and condemned by God you are apt to spy little faults motes in others be acquainted with the beam in your own eye with your own greater faults and you will not then be so forward to judge Take one more Scripture which cautioneth you against this sin Jam. 4. 11 12. Speak not evil one of another he that speaketh evil of his brother and judgeth his brother speaketh evil of the Law and judgeth the Law He doth in effect say that the Law which condemneth this sin is not so fit a Law But if thou judge the Law thou art not a doer of the Law but a Judge There is one Law-giver who is able to save and to destroy Who art thou that judgest another 16. Young men take heed of Procrastinating your Repentance Do not put off this great work until to morrow remember what hazards you run how uncertain life is how unlikely that ever you should repent if you do not improve your youthful season for it Set about the work presently break off your sins by repentance presently and make your peace with God without further delay left you be cut off from the Land of the living before you are aware and hereafter there will be no room for repentance 17. Young men take heed of â—…nal security You have health and strength and peace and prosperity it may be 〈◊〉 and never tasted the bitter cup of Affliction and therefore may be apt to be secure and secretly hope that this state will last that your Mountain is so strong that you shall never be moved that you shall never come into Adversity Alas you are little acquainted with the World Man is born to trouble as the sparks flye upwards crosses and cares and losses and sickness and pain and many miseries are the attendants of this Life and you must look sooner or later in one measure or other to have your share be not secure but prepare lest being unprovided the miseries of this life be more irksome and unsupportable 18. Young men take heed of carnal Confidence You may be apt now to put your trust in Arms of flesh to repose much confidence in Friends or Means and some external props but you will finde them all like broken reeds or a foot out of joynt and where you have the greatest hope and trust you are like to meet with the greatest disappointment Cease then from Man whose breath is in his nostrils trust not in uncertain riches stay not upon any Creature but put your trust in the Lord who is omnipotent and faithfull in him you may be secure as to the greatest evil and you may have confidence of all needfull supplies 19. Young men take heed of Rashness Be not rash in your Promises lest you repent or be found unfaithfull Be not rash in your Undertakings in your engagement in any business especially take heed of rashness in changing your condition Remember that Proverb That Youth rideth post to be married and lodgeth in the Inne of Repentance In all the weighty affairs of your life Pray to God earnestly for his guidance consult with wise and faithfull friends and seriously deliberate things in your own mindes Observe the rule of the Word and let your design be the glory of God 20. And lastly young men take heed of Unsteadfastness Be not inconstant in your resolutions as to civil affairs and undertakings but especially take heed of inconstancy and unstedfastness in the wayes of God Take heed of a wavering unsettled minde of backslidings and revoltings from God let not your Zeal degenerate into Lukewarmness and your present Forwardness end in Apostacy But watch stand fast in the Faith quit your selves like men be strong 1 Cor. 16. 13. and with full purpose of heart stick close unto the Lord AuÌ„ 11. 23. Labour to keep your selves from these sins of Youth which the wicked one would draw you unto that so you may be victorious and if you overcome you shall eat of the tree of Life which is in the Paradise of God Rev. 2. 7. You shall not be hurt of the second death v. 11. You shall eat of the hidden Manna and have the white stone wherein the new Name is written which none-can read but they that receive it v. 17. You shall have the Morning Star v. 28. You shall be cloathed in White Raiment and Christ will confess your Name before his Father and before the Angels ohap 3. 5. You shall be Pillars in the Temple of God and go no more out and have the Name of God written upon you v. 12. You shall sit with Christ on his throne as he overcame and is set down with his Father on his throne v. 21. My most dearly beloved young men labour thus that you may be such young men as are commended in the Text to be strong that the Word of God may abide in you and to overcome the wicked one SECT VIII AND now I shall shut up my whole Discourse with a few words for encouragement of you in these Duties 1. This will be your Wisdome whoso is wise will observe these things Read one place concerning Davids wisdom upon this account Psal. 119. 98 99 100. Thou through thy commandements hast made me wiser than mine enemies for they are ever with me I have more understanding than all my teachers for thy testimonies are my meditation I understand more than the ancients because I keep thy precepts Remember that the fear of the Lord is the beginning of Wisdom it is the chief part of Wisdom and they have the best understanding that keep his Commandements Psal. 111. 10. 2. This will be your Glory This will be an or-nament of Grace unto your head and like a Chain about your neck Prov. 1. 9. It will make you shine like Lights in a dark World and it will not only render you truly honourable but also tend exceed-ingly to your Masters glory 3. This will be your Advantage It will bring in the truest purest surest and most lasting gain 4. This will be your Safety This will shelter you under the wings of the Almighty secure you in times of great Judgements here and from storms of future wrath 5. This will be your Peace Great peace have they that love Gods Law and nothing shall disturb them This will yield peace and comfort to you in Life this will bear up your spirits in the hour of Death and at length procure for you a Crown of Glory which fadeth not away Be strong then O ye young Men because in due time ye shall reap if ye faint not Let the Word of God abide in you because of the Treasure laid up for you And overcome the Wicked one because of the Crown of Glory which shall be set upon the head of the Conquerers Vincenti Corona dabitur FINIS