The young mans monitor, or, A modest offer toward the pious, and vertuous composure of life from youth to riper years by Samuel Crossman.

CHAP. X. The Objections that usually en∣snare, and detain young people, answered.

I Have now counselled you, but shall I say, I have also perswaded you? It is likely you have your discou∣ragements. I know you cannot be without some recoylings of nature. Trifles and vanities will hang (it may be) about your mind, as being loth to be now shaken off. An holy man found it so, which made him com∣plain as we also, too truly may; * 1.1 My former customes, though worse, were plainly too strong, and trod down things far better; because they had been, as yet, but little used.

The most righteous waies of God, they are indeed blessed, they are safe, they are honourable: but still they are scarce pleasing to flesh, and blood. Our wretched hearts are too like di∣stempered stomacks, that are easily distasted; and find no relish in the most wholsome food.

I am sensible also how busie Satan stands at your right hand, ready to resist you; continually incensing, and prejudicing your thoughts all that ever he can against your own mercies. He that makes it his wicked trade, to pervert the right waies of God, will be forward enough to tell you, as once he did Eve; You may eat of the forbidden fruit, and yet not die. You may forbear this serious care, and yet speed well at last. But oh! believe him not; his Crocodile flatteries have undone thousands at his feet. He that was a liar, and a murderer from the be∣ginning, will scarce be either true, or kind to you.

He may seem now a smooth and pleasing Tempter: but he will soon become as open, and forward an * 1.2 Ac∣cuser. Those very sins he now enti∣ceth

to, when time shall serve, in the presence of God, of Angels, and of Men, will he be ready with all their aggravations to charge you with. As you love your souls resist him; and ac∣count it an essential Principle in true Religion, to give a constant Nay to all his temptations.

Let Men and Devils say what they will, sin is sin still. An evil (saies the very * 1.3 Heathen,) that must not be pleaded for, that cannot be excu∣sed. An unexcusable breach of a righ∣teous Law; the utmost endangering of a precious and immortal soul; † 1.4 a wretched, and ungrateful flying in the face of a most tender, and loving Father. This is that Rabshekah, that blasphemes the God of Heaven; that Achan that troubles the whole Crea∣tion; this oh! this is that Accursed thing, that brings evil upon our selves; that Needle, that too surely draws a thread of divine vengeance after it.

Let Men, and Devils say what they will, there must be sowing to the Spi∣rit here; if we expect to reap a bles∣sed harvest hereafter. Nature tells us

so; Experience tells us so; all the World knows it is so. No running the Race now, (saies the * 1.5 Father) and there can be no Crown in the end; No fighting the good fight in the Valley, and there can be no triumph of victo∣ry, or honour upon the Everlasting Hills. There must be striving to the utmost, if we desire to enter in at the straight Gate. The Kingdom of Hea∣ven should even suffer violence, and the violent are to take it by an holy force.

Up then, in the name of God, and be a doing; let nothing hinder you. Consider, call your thoughts to a so∣lemn, and impartial debate; lay your case in the ballances of the Sanctuary. See, oh! see how Eternity lies at stake; your Candle is shortly going out; to¦morrow, it may be, will not serve for that which may be done to day.

You have had your time of Child∣hood; wherein according to the in∣fant feebleness of your minds, You spake as Children,* 1.6 you understood as Children, you thought as Children: but now it is time, it is high time to out∣grow those daies of Vanity. What

the Lord in much mercy winckt at then; would very ill * 1.7 become you now. As you become men, it will be expected, and it will be your honour, to put away Childish things. These Years, and this Age † 1.8 call upon you to converse with more serious things; the things that belong to your souls everlasting peace.

First, Say not any of you within your selves, in way of objection, I am too young for those things. He that is old enough to sin, cannot think him∣self too young to repent. Doth God say, To day, while it is called to day, and darest thou speak of to Morrow? Thou wouldst not adventure to answer thy Natural Parents with such de∣laies; how can God take them well at thine hands?

Let the pious expostulation of the * 1.9 Father with his soul, be rather the language of thine heart also within thee. How long, oh my Soul! how long must this be all thy note, to Morrow, to Morrow? And why not now? Why not this very hour, a period to all thy former filthiness?

For how indeed canst thou content

thy selfe, to venture so much as a day longer in thy present condition; without the pardon of sin, without the favour of God, without any solid provisions for another world? The ha∣zard is verily great, that thou ar•• run∣ning. Oh! consider seriously what thou dost. If thy soul, and the saving of it be unto thee, (as certainly it is) more than all the world besides; take thy best time for thy best work. Arise as Abraham, while it is yet early in the morning of thy life, and go about it. Fear not, it shall be no injury to thy following life, that thou hast ac∣quainted thy self with God, that thou hast imbraced his good waies, while thou art young. The Sun in the Spring when it ariseth soonest, all men ob∣serve; the daies are then, far the swee∣test,* 1.10 far the chearliest.

Secondly, Say not, Such a strict re∣ligious care, I see but few of my equalls that undertake it. It hath been indeed the sad complaint of all Ages, that goodness is too rare, and vertuous men * 1.11 exceeding few. But it shall be the more lovely, the more honoura∣ble, that good things are found in you,

(as in that Child of Ieroboam) toward the Lord God of Israel.

The disobedience of others (how evil soever in them) may serve the more highly to commend your obe∣dience in the sight of God, and men. It is praise-worthy indeed to shine as the Lilly among the Thornes, to be sound * 1.12 (as the Proverb of the An∣cient adviseth) like the fruitful Olive in the midst of Thistles.

Be you an example in Gods good waie; unto all: let none be snare•• in evil unto you. Corrupt examples' may sway with weak minds: but the wise in heart will rather regard, and consi∣der what is their duty.

If most shall vilely c••st away their dear immortal souls, as if no mercy, no salvation were tendred unto them; be you so much the more careful to ••ave yours. Though you should travel somewhat solitary here on Earth: yet comfort your selves, you shall meet with good company in Heaven.

What Themistocles once wrote, set∣ting up a Bill upon an house he had to be lett, adding for encouragement sake to them that should hire it, this

commendation; There are good neigh∣bours about it. This, oh! this is indeed the happiness of heaven. * 1.13 The Saints, and Angels of God, the Prophets, the Apostles, and blessed Martyrs, with all your godly friends are all there.

There may you meet with Daniel, who purposed while he was young, that he would not defile himself. There may you see the three Children, whom the very sl••mes could not af∣fright, from choosing to trust, and serve the Lord in their tender years.

Be you also (whatever others are,) like the vision of the Almond-tree, holily ambitious to blossome with the first.

Thirdly,* 1.14 Say not, it is hard; and truly though I dare not altogether deny: it: yet I scarce know how to like, or love it. Canst thou love sin, and canst thou not love grace? Is it an easie thing to serve Satan, and hard to serve the Lord? These are strange objections

••e never thus learned Christ. It hath been wont to be said by holy men that were before us; * 1.15 Those are of all other to be reckoned the hard things, which injure the precious soul, and ha∣zard Eternity.

But canst thou be indeed against the true fe••r of God, and the making of thine own Calling, and Election sure? Oh! tremble, and know; it is hard entring such unrighteous dis∣sents, and standing out with God, we are not any of us stronger than he.

It w••s once indeed the Fathers case; † 1.16 I was (saies he) both willing, and unwilling; my Conscience fr••ely gave its Yea: but my Affections were so shameless, as to return their Nay. But I arose, and contended with my self; till my backward heart became at length better perswaded. Dear Youths! you ••re (it seems) too far involved in the same conflict; oh! come forth, as honourably in the like gracious reso∣lution.

Our stubborn, and humorous wills left c••relesly to themselves, Lord! what utter woe, and distress will they

soon bring upon the whole man? Thou that canlt not fare with thy du∣ty, how wilt thou ever be able to fare with thy misery, and that for ever? If duty may be disingenuously put off now: yet will not that be so answe∣red, or sent away then.

And should there be any neglect, or miscarrying in this great matter; it is thy self, thy dear self, that is like to be the sufferer, and bear the smart of it.

Come, come, be not unwilling with thine own duty, be not averse toward that which would in conclusi∣on prove thy greatest mercy. The painful Countryman is never more in his Element, never better pleased; then when he is laboriously at work in his Calling. And if we be indeed the Servants and Children of the Lord, it must, and well m••y be our meat, and drink, to do the will of our heavenly Father.

Fourthly,* 1.17 Say not, The pleasures of sin are sweet, and I would fain have my time, and share in them. God grant you bet••er Sweets than they will ever prove. More lawful, more real. Of

these we must all say with the Poet,* 1.18 They have more of the Aloes, than of the Honey in them.

Young Palates indeed are usually taken with any green raw fruits: but their end is bitter. Satan hath learnt how to bait the sharp hook, how to guild the bitter pill artificially enough. He easily over-reaches our credulous minds, but his deceit, and our † 1.19 dis∣appointment will too soon appear.

What Nature is now so fond of, Grace would even in an holy scorn trample under its feet, saying as once St. Austine; * 1.20 The pleasures I was sometimes afraid to part with, it is now my greatest joy to be clearest from them.

The••e are those at this day in Hell; that are sick enough, sick at heart, of those very pleasures which they them∣selves (when time was) so violently lusted after; and could now wish they had never known, or called of them.

Oh! that you would tender your souls health, and be perswaded to for∣be••r them. Ple••sures you may have; only fo••her sinful ones. God would have none be duil; though he bids all

be innocent. Heaven it self shall be 1 Paradise of divine delights for the People of God. A vertuous heart me thinks should scorn Sin for its pastime: and should not * 1.21 think so well of transgression; as to dare to take it for its recreation: but modestly chooses things harmeless, and ingenuous, and gracious, and therein only takes de∣light.

There are more noble, and peculiar entertainments for the mind: as well as carnal surfettings for the body. The soul hath also its delights, more di∣vine, more enduring. And oh! how well would it become us, to bethink our selves, and choose (as the Angels) to feast on such heavenly food: rather than with bruit beasts to immerse our selves in the fordid lusts of the slesh.

Oh! how did the Heathen both chide, and grieve to see Nature abused, under sensual pleasures! † 1.22 Canst thou (saies one of them) after God hath given thee a mind, then which

there is nothing in the whole world more noble, or divine: Caust thou so prostitute, and debase thy self, that there shall scarce remain any longer difference between thee and the sorry beasts?

Let us take the words, as spoken to our selves; and life up your inclinati∣ons, Dear Youths! toward those clea∣ner pleasures; which may best answer their own name, which may best be∣come you, and your nature.

If others shall please themselves in wanton plaies; the whole Creati∣on may be your Theater, where you may dayly see a lively Scene, all varie∣ty upon the Stage, every Crea••ur•• acting us part, and the Glory of God, to the just admiration of all Spect••∣tors ••is••l••ied in the whole. If others delight themselves in idle book; you may rejoyce in the L••w of the Lor••▪ and say wi••h David;* 1.23 My meditati•••• of him shall be sweet unto me. Religion wants nor its true delights; let i•• no wan•• its due p••ofessors.

* 1.24Fif••hly, Say not, Alas! I know n•••• what to do, far wiser than I, the p••ud••m▪ the ancient are at great c••nt••oversie abo•••• Religion, who can tell where to pitch?

It is true, * 1.25 it is too sadly true. There are many pious men, that may, and doubtless have much sweet commu∣nion with the Lord; who yet through the straightness, and frowardness of their own hearts, will have but little each with other. Thus men wrangle themselves into a life, too joyless to themselves, too dishonourable to the Lord.

Cadmus Teeth of strife seem every where sown, and coming up very thick. We might justly renew Eras∣mus his sad complaint of the former Age; † 1.26 Contention lives, while love, and sweetness dies. Tenets of faith are usu∣ally multiplied, while sincerity goes as palpably down the wind. Such is our wound; oh! that God would drop into it the balsom of love, oh! that he would bind it up, and become our healer.

But because men can, (or rather will,) agree no better; refer thy self, and thy thoughtful heart to God and his Word. Give credence in the strength of his grace to what he is there pleased to express, or promise to thee. Depend upon him according

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to all that he hath there allowed thee. And compose thy self to be intirely at his command. Aiming that when∣ever thou comest to die, thou mayest resign thy self to God with these few words unfainedly breathed forth; I have in my weak measure kept the word of thy patience on earth: And now oh Lord! be thou pleased to remember thy Servant according to this word of thine, wherein thou hast caused me, and I upon thy invitation, have taken boldness, for to hope▪

Religion (however pulled several waies) is of it self a quiet, and strise∣less thing. Holy indeed; but harmless. Divine; but still shining forth in much plainess, and simplicity. And be you, as near as you can of that Re∣ligion,* 1.27 which gives Glory to God on high, on earth peace, and good will toward men. Oh! that the Lord would ha∣sten such sweet times of refreshment from his own presence amongst us.

In the mean season, if you see some∣what of inferiour diversity in gracious hearts, a peculiar feature (as it were) upon several faces, who have yet somewhat of true life, and beauty

shining in each; be not too much amazed. Remember Solymans great delight, at the variety of flowers in his Garden, professing himself highly pleased in this; Though they were va∣rious, they were still sweet, and comely flowers. Or rather call to remem∣brance the Fathers pious, and ingeni∣ous Allusion; * 1.28 Iosephs Coat may be of several colours: so it be without a rent.

If you also see uncomely contenti∣ons even unto Paroxysm's, and the utmost bitterness; (as once between the Apostles themselves it sadly was) step in, and tell them they are bre∣thren; desire them to be kinder to each other; The Master is at hand.

If you shall lastly see, and hear great controversies, and little agree∣ment; yet know, there is a true, and plain way that leadeth unto life. The way fating upon, though a fool, needs not erre therein.

Go 〈◊〉〈◊〉 to God, and he will shew thee, 〈◊〉〈◊〉 ••••w, and living way,

which conducteth unto himself. There are many (oh that they were not so many) that quarrel themselves car∣nally to Hell: be thou cordial with God, laborious in the profession of his name; so shall hearty Faith, and unfained obedience become thy safe and honourable convoy unto Heaven.

Whoever quarrel in other things; no man shall blame thee, no man shall charge thee with folly for these.

Sixthly,* 1.29 Say not, lastly, I have a greater discouragement yet behind, then I almost dare make known; some of my Friends are not so willing to have me mind such things, or meddle much with Religion. It is a sore temptation where the Complaint is true. What shall that poor Child do, whom God hath spoken to (as once to the chil∣dren of Israel in the Land of Egypt) and his very heart even melts within him, opening it self day and night, as Daniels window, toward Ierusalem; and yet all the countenance he hath from the Family, is like that churlish speech of Pharaoh, He is idle, he is idle, en∣crease his burden, and let him not go to

••erve the Lord? This is indeed the ••rial of all trials, wherever it falls. A 〈◊〉〈◊〉 straight which needs tears, rather ••han words.

Oh that none would lay this stone ••f stumbling before young people! ••est it unhappily revives that undesired ••••gh, used by some in the Primitive 〈◊〉〈◊〉; Our Parents are become unto us, 〈◊〉〈◊〉 the Ostrich in the wilderness; and almost the murderers of our souls.* 1.30 It 〈◊〉〈◊〉 hard for any to be an hindrance, ••here they ought rather to be a fur∣••erance. To be found a real offence, 〈◊〉〈◊〉 discouragement to the least of Christs little ones.

Here have we cause to renew the ••mentation in the Prophet, and say; ••he children are once more come to the ••••rth; and there wants strength to bring 〈◊〉〈◊〉.

Here will be need of much wis∣••ome, and choiceness of spirit; more ••••an such tender years commonly at∣••••in un••o: to cut the tread aright, so 〈◊〉〈◊〉 obey the Lord, as to shew the ut∣••ost tenderness of disobeying or dis∣••••easing Friends: † 1.31 and yet so to ful∣••••ll our respect to them, as not to

forget we still owe (as the * 1.32 Father well states it) a far greater unto God.

The Lord himself put the everla∣sting arms underneath, and bear up those discouraged children whose hard lot this is, till he hath brought them with joy to his own bosome.

But this case blessed be God, is rare; the case of very few, and I hope, none of yours. Be you modest, I charge you; Cast not the blame upon others, to excuse your selves. God ea∣sily sees through such pretences, and understands right well where the fault still chiefly lies.

You know not the heart of a Pa∣rent. It is natural to them (though evil, and too regardless of themselves) to desire the welfare of their Children. Your Parents have been often instil∣ling good things, have been previ∣ously laying in ponderous memorials upon your tender minds. They have with much c••re brought you up to reading. They have procured you that treasure of all treasures, the Bible; they have recommended it to you, as, your Saviours Legacy, where

you may find the words of eternal life; your safest guide, your best Friend when they are gone.

So that you may justly confess, (as* 1.33 St. Austine concerning his Mother Monica) with how great solicitousness of heart they have often admonished you in the Lord. Whose Counsels you ought to receive (as Iunius the instructions of his Father,) † 1.34 Scarce ever without tears. So greatly might the weight of the Argument, so greatly might the autho∣rity of the Speaker affect, and move you.

And must it now be objected, or dare you now say, your Friends are unwilling with your souls good? It is likely they would not have you pre∣tend Religion, to be stubborn against them. It is very likely, they would not have you Factious; they are (it may be) lo••h you should be Super∣stitious: but still they would have you Pious.

See then, Sweet Youths I how little

of real discouragement lies before you. Your nearest Friends are ready to say unto you, as once Cyrus, to the trembling,* 1.35 and willing Iews; Go up, and the Lord your God be with you. Be ye then, I pray you, toward God, Children of great willingness; to∣ward your Parents blameless, and without rebuke; drawing the love of all unto you, in the Families wherin you dwell.

Notes

• * 1.1

  Detine∣bant me ••ugae nu∣garum, & vani∣tates va∣nitatum. Plusque in me valebat deterius inolitum; quàm melius insolitum. Aug.
• * 1.2

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Satan hora periculi certissime accusabit. Buxtorf. Flo. Hebr.
• * 1.3

  Parva, inquis, ves est: atqui magna cul∣pa. Cicer.
• † 1.4

  Omne peccatum (in quan∣tum possit) est Deici∣dium.
• * 1.5

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, &c. Chrysoft.
• * 1.6

  1 Cor. 13.11.
• * 1.7

  Idem manebat, sed non idom dece∣bat. Cicer.
• † 1.8

  Haec aetas aliam vi∣tam ad∣fert, alios mores po∣stulat. Tetent. Object. 1.
• * 1.9

  Quam∣di••, oh a••••∣ma mea! Cras, Cras? Cur no•• Ho∣die? Cur non haec hora, finis turpitudi∣nis tuae. Aug.
• * 1.10

  Object ••
• * 1.11

  Ra•• quippe bo∣ni; nu••••∣ro vi•• sunt toti∣dem, quot Thebarum portae, vel divitis ostia Ni••i. Juvenal.
• * 1.12

  Esto cum pa••uro oli••a. Er∣pen. in Proverb. Arab.
• * 1.13

  Conso∣cia••i cho∣ris Ange∣lorum; in∣tueri Pa∣triarchas, & Prophetas; videre Apostolos, atque omnes sanclos; vi∣dere eliam Parentes nostros, Oh quam gloriosa sunt haec. Manual. Aug.
• * 1.14

  Object. 3
• * 1.15

  Illud grave quod in ••terman jugulabil. Salvian.
• † 1.16

  Ego ••∣ram, qui volebam; go etiam ••••am, q••i ••ol••b••••; Ego, ego eram; n••c plene ••o∣lens; nec ••lene vo∣le••s. Ideo ••ecum contende∣b••m, &c. Aug. Con.
• * 1.17

  Obj••ct. 4.
• * 1.18

  Plus a∣loes, quam mellis ha∣bent. Juv.
• † 1.19

  —Virgo sormosa superne Desiuit in turpem pis∣cem male∣suada vo∣luptas.
• * 1.20

  Quas a∣mittere voluplates metus suil; ja•• ai nu∣l••re ga••∣d••••m trat•• Aug.
• * 1.21

  Nihil liberale, quod non idem, & justum. Cicero.
• † 1.22

  Tu, cum tibi, D••us dederit animum, quo nihil est pr••estartius ••eque divi••ius; sic t••, inse abjicies a que prosternes; ••t nihil int••r t••, a••que qua∣d••uped••m put••s interesse? Cicero.
• * 1.23

  Psal. 104.34.
• * 1.24

  Object. 5.
• * 1.25

  Vetus alque an∣tiqua si∣multas Immortale odium, & nunquan sa••abile vulnus ar∣d••t adhu••. Juvenal.
• † 1.26

  Esserbuit co••tentio, r••frixit charitas. Creverunt ar••iculi, decr••vit since••it••••. Erasm.
• * 1.27

  Luk. 2.14.
• * 1.28

  Tunica Christi inconsuti∣lis fuit: at vestis Ecclesiae versicolor. I•• veste varietas sit: at scissura non fit. Vide Bac. de unitate Eccl.
• * 1.29

  Object. 6.
• * 1.30

  * Parentes nostros sensimus parricidas. Cyprian. Perempto∣res, potius quam Pa∣rentes. Bern. Isa. 37.3.
• † 1.31

  Post De∣um dilige∣re, & ho∣norare Pa∣rentes, est pictatis: plusquam D••••m, esset impietalis.
• * 1.32

  Debro affectum parenti; sed majus obsequium debeo salu∣tis auctori. Ambros.
• * 1.33

  Memi••i, ut illa cum solicitu∣dine in∣genti mo∣nuerit. Aug. Con.
• † 1.34

  Vix un∣quam sine lachrimis audiebam: ita me ve∣hementer afficiebat rei argumentum, & dicentis auctoritas. Junius de se in vita sua.
• * 1.35

  Ezra. 1.3.