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

To the Children, and Servants of my dear Neighbours at, &c. My Christi∣an love, with desires of your real welfare in this life, and that which is to come.

Ingenuous Youths!

UPon whom the eyes of all are justly set; observing your present carriage, and further waiting what your following years will prove.* 1.1 Even a Child (though but a child) is known by his doings; whe∣ther his work be pure, and whether it be right.* 1.2 So early doth nature put forth its inclinations, and discover it self.

May your youth be as the Spring for loveliness; your riper years as the Sum∣mer for real fruitfulness.

CHAPTER I. The Introduction, or previous En∣trance into the ensuing Discourse.

YOu are now en∣tring a trouble∣som sinful world; and are therein to be pitied: You are now upon your great pre∣parations for E∣••ernity; and therein had need be se∣riously counselled, and advised. Me thinks I see you just setting forth in your great journey, your long journey, whence you shall not return; a jour∣ney which will prove either. Heaven, or Hell to every one of you in the end. How much depends upon this moment, it may be you scarce believe, you little consider for the present: though afterwards your selves shall

plainly see this Life hath been but a restless Voyage,* 1.3 the World a tempe∣stuous Sea, your Bodies the frail Ves∣sels wherein you sail, and Time the Charon, the Boatman to wast you over these Waters, and set you upon ano∣ther shore; delivering you up there (as the Souldiers in the Acts presen∣ted Paul) before your Judge, the Su∣pream Judge of all Flesh in order to your final and solemn Trial.

It is on this great Errand of God, and of your Souls that these present Lines are sent unto you. You will, I hope, both willingly, and seriously peruse them. A wise Son heareth In∣struction, but the scorner causeth shame. It is a kindness to shew the wandring Child the way to his Fathers house; and truly I have greatly desired amongst many other cares justly in∣cumbent upon me, as I am able to further you heaven-ward, and to pre¦pare your hearts, while you are yet young, as a generation for the Lord. Your natures are too easily disposed to receive evil impressions. Satan sees it; and w••tches be times to forestall your tender minds therewithall. It

must be our care early to recommend, and your duty readily to comply with better things: that as the yielding ••ax you may now * 1.4 receive those im∣pressions of God, and goodness, upon your spirits; which may become some step toward your happy sealing up to the day of redemption. Accept then, I pray you, of this plain Paper; it is the best Token I have to send: And Oh! that through the blessing of the Lord, it may prove a good Token for you to receive.

It is sadly evident that many, too many, losing their tender, their first years, in conclusion lose their souls al∣so. And it is as undoubtedly certain, that gracious Counsel (however hardly thought of by most) might be ••o the young man the best Guide of his Youth, to preserve him from the paths of the Destroyer. Consider what is laid before you, and the Lord give you understanding in all things.

Our own true welfare (we may freely grant) is, and justly ought to be the desire of all: the right way to it i•• known, or understood of very few. I•• was the sad observation of the wise••

of men; The * 1.5 labour of the foolish wea∣rieth him (as well it may) because he knoweth not how to go to the City. Mercy is not miss'd, because it is not sought: but because men will not be perswa∣ded to seek it, where alone it may be found. Most men spend their choice and precious daies in a vain shaddow, and go down in the end thereof to everlasting sorrows. You have the world now before you, your own mer∣cy or misery yet to choose, and be you sure, as you now choose, so shall you speed hereafter. Oh! be your own true friends, and choose ye that which is good, while, it may be obtai∣ned; and that good part shall never be taken from you.

You are now Flowers in their bloom; Your Friends delight; your Countries hope. It lieth very much in your Sphere to be either a crown of rejoycing to them, or to bring down their gray hairs with sorrow to the grave. * 1.6 You are those first Fruits, those green ears of corn, which should be offered to the Lord. For his sake, for your own sakes, for your Parents, ••nd Coun••••i••s sikes, embrace your

own mercies, your own true good; before your Sun be set, and your hopes cut off for ever.

Others have been sometimes young, as you now are; and cannot be alto∣gether strangers to the young mans heart, the young mans thoughts and waies. It is very likely your vain minds will be easily now taken with vain things. But observe if they be not still secretly afraid, meditating ter∣rour, and crying out, I shall one day be called to a strict account for all this. In this suspence, it may be, you may stick long; not able to joy much in the waies of sin; nor yet fully willing to leave them, and seek the Lord. Sometimes faintly praying; and yet inwardly shrinking back, and still loth to receive indeed the grace that you seem to¹ pray for. As the Father freely confessed the prayers of his youth had also been. * 1.7 I said indeed with my lips Lord I give: and yet in my heart I was too willing to give longer day, and could have said, Lord! pray, not yet. I was even afraid lest thou shouldst hear me too soon, and too soon heal, and subdue my corruption for me. Thus is the mind

for a time like the wavering scales; rising, and falling; going, and com∣ing ere it can settle with the true poize, and weight.

If Satan in this conflict prevails, your slavish fears will wretchedly de∣generate, and grow worse, turning in∣to an inward hatred of God, and his good waies; a disdainful loathing of Gods people; a continual backward∣ness to your own duty. Which God of his mercy prevent.

But if through grace you be ena∣bled to overcome; you will find your fears clearing up unto more kindli∣ness, and a willingness on your part to retain them still; you will find gra∣cious desires springing up by them, Oh! that God would pardon my sin. Lord! give me Christ, or else I dye. From thence by tender steps (which I have not time now to express) will God lead you, and will not forsake you, or despise the d••y of your small things. And oh! that you may be thus led by the hand of the Lord, till you both see, and receive the blessed re∣ward of the righteous, the salvation of your souls.

Think not that your present con∣dition, your present † 1.8 pleasures will last long; No, no; as Adonijahs feast, these banquets will soon be broken up in a tragick amazement: * 1.9 The end of that mirth (is coming, fast enough, and) it will be heaviness. The sore of your Conscience will shortly g••ngrene, if it be not timely dressed, and bound up in the Balsom of Christs blood. The World will quickly fail you, and be as worthless dust under your feet. Your Friends now so dear to you, and you to them, shall suddenly go their way to their long home, and leave you to follow their cold clay, as Mourners to their Grave: And that which kn••cks still nearer at your door; your * 1.10 life it self is continually spending upon the quick stock, the oyl hourly consuming in the Lamp; and your pleasing guest (so dearly desired to stay with you) tied up by an higher hand to a very short space of time; allowed only as a way faring man to visit you, and must (be you never so unwilling) hasten on his journey, quit his lodgings, an•• be gone again f••om you.

Think not that you shall esc••pe, that

you shall be excused because young: the dead shall stand, the small as well as the great, before the Lord. And your death is already upon its march towards you; and shall arrest you, it may be at unawares, telling you, (ripe or unripe) the Sickle must now be put in, and you cut up, and carried before the Lord.

Oh Young Man! what wilt thou do in that solemn day? Then will grace be needed, then will the neces∣sity and worth of it be better under∣stood than now it is. Prepare, oh pre∣pare to meet thy God.

Now it may be thy Conscience is not yet setled upon its lees, or seared through long custome in sinning, which yet it too soon may be; Thy Heart is yet as the heart of Iosiah, ten∣der and even melting within thee; As yet the World with its distracting cares is not crept in to hinder or over∣charge thee; Hitherto the holy Spirit of grace even striveth with thee. Dost thou know indeed? Or hast thou seriously considered what this season is, what all these things mean, and at what pass thy present condition

stands? Oh be perswaded to use means in time before the disease get too strong an head. Physitians tell us on the one hand, * 1.11 Of all Physick that is the hopeful Physick that is timely taken. And experience tells us as sadly on the other hand; it is † 1.12hard, hard indeed to turn out sin when it hath been once suffered to settle, and strengthen it self by long connivance and enter∣tainment.

Oh! let not time wait all the day long in vain upon thee: oh! let not the Spirit of the Lord, as in the daies of the old world, strive in vain with thee. Whomsoever thou deniest, deny not God any thing that he asks thee; whatsoever thou refusest, refuse not Heaven. God is graciously willing with it, thy soul may be everlastingly happy by it; Return, return, and live.

It is well worthy of observation, that in the Hebrew, the same word that signifies a * 1.13Chosen person, is com∣monly used throughout the Scripture to signifie also a Young person. It seems the L••rd woul•• have young people a choice people. Oh! translate you this

Hebraism into English, and shew your selves a chosen generation, a peculiar people, Children (as is said in Daniel) that may be able to stand before the Lord and King of the whole earth. Let others, if they needs will, be as dross, worthless dross, which no man values, in which no man takes delight. But as for you aspire after nobler things. Oh! strive for your parts to be as so many vessels of Gold, for the praise and service of your Creator.

Where are now those Isaacks, that meditate while they are young? Those Iacobs that prize and seek the heaven∣ly blessing betimes? Where are now those Solomons, that study to know and serve the God of their Fathers? Those Obadiahs that fear the Lord from their youth? Where are now those Hebrew children, that ask their Parents (as those in the Law) wha•• mean the Sabbaths and Ordinances of the Lord, that they may also keep them? Or where shall we now find those Sons of wisdom, that being enti∣ced by sinners consent not, but refrain their feet from evil courses, and keep themselves from the paths of the De∣strover?

Me thinks you should often call to mind the Example of Samuel; who ministred and served before the Lord while he was yet but a child. You can∣not forget the good carriage of those children, which so affectionately sung Hosannahs unto Christ. We can truly tell you for your encouragement, the Lord ordaineth, the Lord accepteth praise out of the mouths of babes and children. Whoever quencheth them, God will not despise them.

These are the young mans looking∣glasses; the young mans patterns and presidents that he should imitate and copy out. Oh! let not the memo∣ry of such die while you live, preserve them alive in your gracious carriage and co••versation.

Neither are other Examples want∣ing. Did you but read the life of that Iosiah of his age, King Edward the sixth; that Phoenix of his time, Pr••nce Henry; that truly noble Lord, the young Lord Harrington; with many others, who blossomed as the Almond tree betimes; whose holy and vertu∣ous conversations, whose sweet and gracious expressions should be the

young mans peculiar study and de∣light; Did you I say but read these, or wash your morning thoughts in the serious remembrance of them; as that noble Roman chose to wash his hands every morning in that Basin wherein he had the Picture of vertu∣ous Cato in sight afresh before him for his imitation; It would even provoke you to be in love with all goodness for their sakes. You would even sit down and weep, as the Emperour did at the sight of Alexanders Tombe, to think how far others have gone in their early years heavenward; and you so backward, so far yet behind. Oh! that you would make it henceforth the real Motto of your youth, which was once the Swan-like Song of the dying Mar∣tyr, None but Christ, None but Christ.

CHAP. II. The Young Mans Case, and Concernments as they now lie before him, stated and offered to his consideration.

YOu have more particularly two great Concerns lying now upon your hand which had need both of them be seriously thought upon, and duly provided for before you slip any longer time. The one is the wise or∣dering and improvement of this pre∣sent life; which is commonly spoyled in youth, and scarce ever recovered in riper years. The other the religious providing for a better, which no man can be too diligent in. He that is tru∣ly faithful in either, will be in some measure conscionable in both. These hath God joyned together; and hap∣py is that man who hath learnt to give each its due, and through a well

led life with men on earth, to pass to a better with God himself hereafter in heaven.

It will be your wisdome to under∣stand aright the good consistency of both these together. That so you may neither on the one hand think hardly of religion, as that which quencheth the subordinate sweetness of life; as that which overthrows what were otherwaies lovely in nature: Nor yet on the other hand content your selves with bare nature, without the true grace of God; which is ten thousand times more worth, and better indeed than life it self. Be ye in Gods name frugal of all the just comforts of this life, slight them not, waste them not, they are the dear gifts of God, the God of all our mercies, the portion that is given us outwardly under the Sun. But if the Lord be willing to sanctifie these, and bestow yet grea∣ter then them upon us; let us not neglect, let us not despise our own ad∣vantages: but accept it with all hum∣ble thankfulness, that our water may thus be turned into wine.

Now therefore that you may the

more understandingly comport with these great Concerns, and the better see what lies before you; it will be very necessary for you (what you can) solidly to inform and satisfie your selves very particularly in these three things.

1. The world into which you are now come, and for a time to live; what that is.

2. The great ends for which you are thus set on shore, and now sent hither; what they are.

3. The true way and means where∣by these righteous and desirable ends might be at length happily attai∣ned.

He that once understands where he is, what he hath indeed to do, and how he may fairly and safely compass his work, needs not stand idle in the Market-place, he hath enough to take up both his hands, and heart withall. God grant that you may go ingenu∣ously into your Lords Vineyard,* 1.14 and willingly work the work for which you were sent into the world.

First, Then be contented to sit down, and consider what kind of

world this is into which you are now come. It may availe you in the se∣quel of your life to have throughly known it, ere you be further involved in it.

It is a world that too much encum∣bers most: but solidly contenteth none. Our Stage indeed whereon to act: but not our Bed whereon to rest. The Ancients, who observed and en∣quired very studiously after it, have plainly told us what we shall ••lso find it, A * 1.15 true Enemy in the disguised cloaths and habit of a Friend. The Young man by mistake fondly calls it Naomi, and saies it is ple••sant. The Elder by de••r-bought experience finds it Marah, and cries out, oh! it is bitter. Such is this world as the Tents of Kedar, which you are now for a season come to take up your quar∣ters in. It was once indeed a beauti∣ful Palace, the glory of God shining without any clouds in its full bright∣ness upon it. The furniture of it, when God took the first Inventory thereof, all exceeding good. But now sin hath marred it like that girdle by the river Euphrates, as a Vesture it is changed,

and its former beauty is departed from it. Satan is now by the permissi∣on of God become the Prince and God of this world. The furniture of it now joyless enough. * 1.16 All that is in the world (and that All both scant and sad enough) is the lust of the flesh, the lust of the eyes, and the pride of life. The Favorites of it Gods Foes; Whoso∣ever will be the friend of this world ma∣keth himself the enemy of God. Sweet Children! slatter not your selves with vain hopes; this is not your resting place; arise, it will deceive you, it will destroy you.

Here may we too truly soe the course of nature dayly set on fire. The children of men (whom God hath made all of one blood, that we might unsainedly seek the good each of other) almost every man breathing † 1.17 strife, hunting his brother with a net, lying in wait to revile, to supplant, and to destroy. Here may we, as sad spectators, behold before our eyes the righteous ends of Creation almost every where perverted, and the good Creatures of God vilely abused, and made subject to bondage, to serve the

lusts, the beastly lusts of sinful men. Such I may once more inform you, is the world that you are now as stran∣gers and pilgrims come into.

If afterwards you meet with rough waters, and m••nifold troubles scarce now it may be so much as expected or lookt for by you; you must not mar∣vel, as if some strange thing befell you; remember this only word, it is the World a raging Sea which cannot rest whereon you sail.

If temptations hereafter on all sides endanger your souls; you are also forewarned of it. This is that wilder∣ness, where so many fiery Serpents will be stinging of us. Trust not, oh! trust not to that which hath undone so many. Though it appear as the plains of Sodom once to Lot, like the garden of God for sensual pleasantness choose it not; * 1.18 it must as Sodom be de∣stroyed. This, & no better, is the world into which we may now sadly welcom you. You may write upon these doors, and safely conclude as the He∣brews piously do in their similiar Pro∣verb: * 1.19 One hours sweet refreshment in that world which is to come, is far to be

preferred before an whole life in this.

2. But now secondly,* 1.20 being come, as God once said to Elijah, so may I to you; What makes you here? † 1.21 What have you ••ere to do? Enquire humbly at the Word of God, weigh things as you are able in your own consciences, and judge impartially, what you think God sent you into the world for.

The end in any action, though it be the last thing that is actually at∣tained and reached unto; yet must it be the first thing that is espoused, and thought upon. Before we let the Arrow go, we had need take heed our eye be first upon the White. You are as Servants going to Market, upon your Masters business, Dear Children! be willing to take your Errand carefully; and God Almighty grant, that when you go home in the Evening of your Life to stand before your Master you may be able truly to say, * 1.22 Father I have glorified thy name on earth, I have (tru∣ly, though but weakly) finished the work thou gavest me to do.

You came not hither to trisle away your precious hours in vain pastimes;

No, no; time is of it self withou•• these too nimble, and h••stens too fast from us. You came not hither to tre••∣sure up further wrath against the day of wrath; our danger is too great al∣ready. You came not hither upon a sen∣sual errand, to make provision for the lusts of the flesh; as if the Soul had nothing to do, but to become (as ma∣ny would have it) * 1.23 a Cook, or Cup∣bearer, or some Kitchin-servant to the body. You came not hither, Gehazi like, to run after the Chariot wheel of a foolish sickle world, for change o•• Raiment, or peeces of Silver. Take heed you embase not your selves to any of these things; they are far be∣low you as Men, much more below you as Christians.

† 1.24You came hither upon business of more consequence. On that great Er∣rand wherein every creature so justly oweth it self; to glorifie that God, which gave you your life and brea••h. You came hither as the sick man un••o change of air, for recovery, and cure. You came hither to imploy an immor∣tal soul in the study of Eternity; and in a spirit of enlargement and noble∣ness

to look after those future things which shortly shall come to pass.

In plainest terms; You came hither to settle the great case of your Souls heaven-ward on such solid terms, that neither the troubles of life, nor the ve∣ry stroke of death should ever hereaf∣ter be able to amaze you. You came hither to seek the Lord, and his face; reconciliation, and communion with him, whom you must enjoy; or dye, and fall for ever.

Oh dear Youths! these are the great ends of life, if you can apply your tender minds, (too tender I fear to close far with such ponderous mat∣ters) yet these and no less than these are the sacred ends of life, and your just duty if you can receive it.

And who indeed can have the heart to refuse or wave the righteous plea∣sure of the Lord herein? Is it worth the time to design (so earnestly as most do) such inferiour things as Ho∣nours, Estates, and Friends here? And shall it not much more become us to rouze up our minds to nobler things, things worth the thoughts, worthy of the cares of an immortal

Soul? How we may most silially, and fully serve the glory of our great Creator? How we may most sure∣ly escape the snares of death? And in the end inherit the long long'd for crown of life? If others can find no better imployment than with Claudi∣us Souldiers to gather Cockles, or with the poysonous Spider to make sorry traps to catch silly worthless Flies in. If they will needs (as too too many daily do) with the Serpent go upon their belly, and lick the dust; † 1.25 unworthily chaining down an heaven-born spirit to poor unsutable and earthly things: Yet let them be no Presidents unto you. Call you upon your souls (as that holy man did) to remember their Coun∣try and Kindred above. * 1.26 God hath gi∣ven you the wings of nobler desires heavenward, oh clip not those golden wings but make your flight as th•• Dove unto the Arke. Walk you in Gods name in the way that is most excellent, and covet you the best things.

Thirdly, You have now understood both where you are, and what you have to do. It ••ests still thirdly that

you carefully consider, by what true means these great ends are to be at length attained and enjoyed. The glory of God, the glory of God it is most mens language: few mens care. The persecutor in Isaiah could say, Let * 1.27 God be glorified, when he for his part went about whatever he could by his bitterness against Gods people to dis∣honour him. Heaven and happiness are easily pretended to; but not so easily enjoyed. Neglect and slightiness in the means of our salvation is the Epi∣demical disease; here we commonly stumble, and fall. Most men could soon be perswaded to like of the end: but they can fearce away with the means.

Well, the c••se is however stated unalterably to our hands; whether we like or like it not. Our way of com∣ing to the blessed favour of God, (and oh that our hearts may be solemn in∣deed in these solemn things) our way, I say again, is that new and living way by Christ, and the Covenant of free grace. † 1.28 He is the way, the truth, and the life: no man cometh to the Father but by him. Our way unto any sweet com∣munion

with the Lord, or consequent∣ly glory in the end for our own dear souls, is by the real renewing of our inner man, and sound conversion to∣ward God. * 1.29 For what communion (thinks any man) is light likely to have with darkness? Or what fellowship (if we will needs remain in our sins) can Christ have with Belial?

We are now come to the great knot, that sore difficulty, wherein your present thoughts should be so justly taken up; whereupon the Crisis and decision of your future state so certain∣ly will depend. Oh! that the Lord may please to bring you under the bond of his Covenant, and make you partakers of this great, this blessed, and honou∣rable change from nature to grace, from the power of Satan to the Kingdom of God. Knowledge and education may make an external Professor: But it is only Regeneration that makes a true Christian. Conversion (we may all with blushing confess) with many it is plainly despised: with most it is se∣cre••ly disregarded, as a matter of great and deep thoughts of heart, and so we set up the exteriour prof••ssion of the

name of God without any serious travel in it. But this will serve no mans turn; it is a truth shall live when we are dead; No Regeneration, no Salvation. * 1.30 Except a man be born again, he cannot see the Kingdom of God.

This is that ingrafting of the wild branch into the good Olive, that it may bring forth better fruit. This is as the first Resurrection unto life, which must forerun any ascension unto glory. This is that fresh and lively drawing of the glorious Image of God upon those dark hearts, which lay be∣fore as the Earth in its first Chaos, void and without form, or beauty. Oh! that men would forbear their hard thoughts and censures of God, and the sweet workings of his grace. There may be many weaknesses even in gracious hearts according to the frailty of hu∣mane nature while they are under the hand of God in the transacting of this great and unusual work. There may, and will be sore throwes and pangs accompanying of it, whereever it is truly wrought. But still these things need not be matter of reviling, matter

of distaste, or discouragement unto any. What God himself sowes is here sown in weakness. And as for the thing it self, this new birth, this new life, this renewing of the inward man must indispensably and certainly be if we desire any part or place in that new Ierusalem which is above.

This is the very posture of things before you, these are those ancient Land-marks which none may remove. What oh! what manner of persons then ought you to be? What continu∣al and serious care are you obliged henceforth to take lest you should do the work of the Lord and your own souls slightly.

CHAP. III. Counsel and Advice propounded for the right Guidance and Im∣provement of the Young Mans present Condition to his Own and Others Solid Comfort.

YOu cannot now account (as too many do) gracious Counsel in the Lord either needless, or burdensom. No, no, it is as an excellent Oyle that needs break no mans head. The need∣ful and happy Clue to carry us through all our present Labyrinths. The true Index of a sweet and hopeful disposi∣cion. * 1.31 So (saies the Historian) shall any man become surely eminent and pro∣sperous; if he be deliberate, and willing to steer his course by the compass of Good Counsel.

It is the neglect of this that casts so many sad shipwracks upon the shore. Headiness † 1.32 rusheth on and is

confident, but never prospereth. There are and will be those heart breaking grones in another world which may justly endear good Counsel to us while we have a day to live. * 1.33 How have I (will the poor damned one day say) how have I hated instruction, and my heart despised reproof!

Dear Youths! stop not your ear as the deaf Adder to the instructions of wisdom, let them be unto you as the weights to the Clock, that set it into an orderly motion of going. As the welcome friendly gales of wind, which carry the ship (that might otherwaies have lain becalmed) the fairer, the faster and straiter toward its desired haven.

It is a spur to quicken our pace, a guide to direct our way, which the wise in heart will esteem as the Poet of old: † 1.34 A sacred thing of great safe∣ty and usefulness to all.

The Counsels and requests I have now more particularly to lay before you for the guidance of your youth are of a twofold nature.

1. The first relating more immedi∣ately to Religion between God and your own souls.

2. The other to your relative con∣dition,* 1.35 and converse which you are entring into here with men. Though therein also Religion is still greatly concerned. In both I shall endeavour all plainess, and practi∣calness; and not to cast in matters of doubt and division. Such things are at any time more ready to humour the wrath of man, than to work the righ∣teousness of God. The Temple is then best built when there is the least noise of knocking o•• hammers heard about it.

It will be your part, and that which God himself will look for at your hands; not barely to read, or to rest your selves in the verbal commenda∣tion of pious truths; (which nature is very desirous to sit down upon, as they on this side Iordan, and go no farther toward the Holy Land,) you are to compose your selves forthwith to enter upon the real practice of the good will of God concerning you. And oh! that the Lord who alone teacheth to profit would please to give these sorry Lines any place of abode in your hearts, to your souls

just furtherance and edification in the Lord.

In the great Concernments of Re∣ligion,* 1.36 as Man is far the noblest Crea∣ture in the world: So is Religion still the highest enoblement that he is possibly capable of. A right under∣standing in it, a wise and cordial con∣sistency with it, (that we may not in effect dishonour what we seem to re∣spect, by an undue professing of it) these are mercies of an high nature, and come only from the Father of lights.

The heart that is thus upright with God carries alwaies a great presence and blessing with it, * 1.37 The eyes of the Lord run to and fro throughout the whole earth, and he will shew himself strong in behalf of those whose hearts are thus per∣fect toward him. We may here safe∣ly sing with the Psalmist, † 1.38 Blessed is every one (be he never so mean otherwaies) that feareth the Lord, and (thus) walketh in his waies.

The Heathen though wandring in too much darkness, have yet usually had so high a sense of this, as ascribe all their welfare to their fidelity and care

in their Religion. Thus the great Orator * 1.39 even boasteth of his Ro∣mans; that it was neither their Poli∣cy, nor their Strength, but their Piety which became the advancement of their Nation. Lo here! how they who had not the Law, became yet a Law to themselves; oh let us be provoked to a better emulation by them.

But I shall endeavour to be yet more particular with you, that you may not on either hand (as too many in these perillous daies are sadly sound to do) miscarry in these tre∣mendous matters of Religion.

First then,* 1.40 Entertain from your youth up † 1.41 pious and reverent thoughts of God; live in the con∣stant acknowledgement of him in ••ll your waies; let your hearts dwell in the religious sense of his Deity; his Holiness, and Omnisciency, and they shall lay a divine weight upon both heart and life. It is a fun∣damental principle which God him∣self stands much upon. * 1.42 He that cometh to God must believe that God is, and that he is a rewarder of them that diligently seek him.

In the Old Testament we read, * 1.43 The fool (and never any but the fool) hath said in heart there is no God. And in the New Testament † 1.44 the Apostle tels us of some that were without God in the world. Not that God intends to let them so escape and pass away: No, no; though they would have nothing ••o do with God, God hath yet some∣thing to do with them, but the Scri∣pture thus records them for practical Atheists against God, because they care not to know, or interest them∣selves by true grace in him.

But as for you see that you set the Lord alwaies at your right hand lest at ••ny time you offend ag••inst him.* 1.45 Live continually as in his sight; for the truth is, you, and all your waies are naked and open before him. Harbour not that thought in your mind, ven∣ture not upon that action though ne∣ver so seemingly secret in your life; which you would be ashamed to own, or avouch as yours before the Lord. Still meditate the Omnisciency and greatness of the presence in which we alwaies all of us are, and how all our present waies, will we, ••ill we;

must one ••ay abide the touchstone of •• publick ••id at the Bar of God. Choose him in your Youth; and he shall be a God ••ll-sufficient unto you through your w••o••e life.

Yet rest not your selves too much on this general reverence toward God: but modestly press after the most particular and filial knowledge of him. You may freely 〈◊〉〈◊〉 as Mo∣ses without offence;* 1.46 I beseech thee shew me thy glory. He is that God in whom you live, and have your being; the God of all your mercies and good things, with whom (if ever you be∣come happy) you are to live to all Eternity. You cannot, sure you can∣not but holily desire the utmost ac∣quaintance before hand with him.

How earnestly, how affectionately was this pious study recommended in the Primitive times! Their Language me thinks might even enfl••me us. † 1.47 I testifie (saies Lactantius) I pro∣claim it as far as ever I can make this

voice of mine to be heard, I declare to all the world; that this is our great Max∣ime, and Principle, the true Knowledge and Worship of God, it is the just sum of all Wisdom. This, this is that the Phi∣losophers so anxiously sought af••er: but poor men they groped in the dark, and could never find it.

Dear Youths! you are willing to learn and gain acquaintance with men:* 1.48 Oh! be ye not strangers unto God. I commend, and leave it with you under this great assurance; It would most certainly become life eter∣nal (to any of you thus) to know the only true God, and him whom he hath sent Iesus Christ.

Secondly, Let your f••ar and pro∣fession of him and his name be al∣waies guided by his pure Word. It is your Chard and Compass; your Pole and Star; in Gods name sail by it.

Whatever other desirable enjoy∣ments God hath given you, * 1.49 this with∣out an Hyperbole far excels them all: we may safely conclude with the An∣cients, The whole World hath no Jewel like to this.

Read dayly, meditate reverently in

those holy Scriptures. They are the Christians Treasury; the field where the heavenly Pearl must be sought, may be found.

There shall you meet with History none so sacred, none so ancient; Pro∣mises none so heavenly, none so cordi∣al;* 1.50 Precepts none so righteous, none so holy.† 1.51 For what nation is there so great, that hath Ordinances and Laws so righteous, as all this Law which the Lord your God setteth before you. Let these Scriptures be ever more your Songs in the house of your pilgrimage.

Men may fondly magnifie profane and Philosophical Writings; as some∣what of inferiour usefulness many of them have: and we both may and should freely and honourably acknow∣ledge the common gifts of our Creator wherever we find them. But still in all things that concern our conversation, and souls comfort, to the Law and to the Testimony, as the standing and unalte∣••••ble manifestation which God hath been pleased to leave extant of his Will unto the ends of the World.

In your reading, begin alwaies with Prayer; humbly intreating the Lord,

that he would shew you the wonders of his Law. In your hearing attend with the greatest reverence; still re∣membring the Ordinance is high, though the Instrument may be mean; the Treasure heavenly, though the Ves∣sel be but earthy. In your applying, force not the Scripture from its native intendment and meaning to the hu∣mour of times; the biass or interest of your own opinions or affections whatsoever. Let all your* 1.52 converse therewith be in all chastity and pure∣ness of mind, take Gods Word as God gives it, and resign your selves into a pious obedience to it.

Remember Timothy, and be ye pro∣voked to an holy emulation, he had known the Scriptures from a Child; it is they which under God are able to make you wise unto salvation. Your knowledge in other things may be a•• Brass: your knowledge in these will be as Gold;† 1.53 greater riches, and of greater worth. Happy is that man that is an Ezra, a ready Scribe graci∣ously versed and acquainted in the Law of his God.

It is too likely you may live to

hear and see great contentions in the World about Religion; Lo here is Christ, and lo there! but go not you forth after them; be not led by the insinuations of men, whereby they cunningly lie in waite on almost all hands to deceive.

I have often been ready to say within my self, Lord! give me a Re∣ligion according to thy holy Scri∣ptures, truly built upon the foundati∣on of the Prophets and Apostles: or I have no great desire to any at all. Here our foot standeth upon firm ground; Here we may safely repose our wearied hearts; Here we may confidently adventure the great con∣cerns of our dear immortal souls; Here have we the faith of God himself, the true and faithful God, solemnly plighted unto us, that we shall not be ••eceived in our way, that we shall not be disappointed in the end. Oh! stir not from the horns of this Altar, from this City of Refuge lest you die. Be you, I pray you, guided by the good Word of God; the Heavens and the For••h shall pass away, and the boiste∣rous wills of men shall come to

nought: but the Word of the Lord shall endure for ever.

Thirdly,* 1.54 Next after this general fidelity to the Scriptures draw nearer home, and let them more particular∣ly inform you in the true knowledge of your selves. This is that Terrain∣cognita, that unknown Land, which so few make any discovery of.

Many are great Travellers, ready Historians; scarce any Age, any Country, or City, but they are fami∣liarly acquainted with it. The S••••s, and utmost Isles; the very Desarts, and remotest Mountains they can dis∣course particularly of them* 1.55. But still are too great strangers at home, there is one Cabinet scarce yet ever unlocked, one book scarce ever yet opened, they are little read in their own hearts. May be it is because the reckoning is long, and we but little provided to clear is; The Leaf where we should read is much blotted, and we take little delight to look into these things.

But Dear Children! say not you so. Neglect will scarce pay that debt which grows of it self dayly greater;

or pacifie that Creditor who takes the contempt worse than the debt it self. Know therefore (and you cannot in∣deed but know) that you, even you, have gone astray from the womb; and are, though but young people, yet old sin∣ners,* 1.56 great sinners, Gospel-sinners; and that God expects true repentance, true faith at your hands, as well as any, if you desire any part in the Kingdom of God.

The story is sad; but true, and we may relate it. Man enters into the World at traitors gate; born in sin, and conceived in iniquity. His body frail and mean as the dust; a common Hospital for almost all diseases, which successively one after another come and take up their quarters perforce there.* 1.57 His mind, as Nebuchadnezars, degraded, and cast down from its for∣mer excellency among the beasts of the field; and there it now walks. His understanding, that bright and precious Lamp, is gone out, nor does he now lift up his eyes any longer to know the Lord. But sinks down in great stupidity of spirit, as one regard∣less which way Eternity goes, as one

utterly alienated from the life of God through the ignorance that is in him. His Conscience that noble watch, and under God the very* 1.58 Life-guard of his soul, stands no longer upon its watch Tower: but lyeth as one that fainteth; spreading its hands, bleed∣ing, and dying at the Gates. The in∣feriour servants, the affections, all in an uproar and confusion, Iudas-like be∣traying their Master; rending them∣selves from their just service, and hasting to ingratiate and let out themselves to a foolish treacherous World.

He that might have been some∣time saluted, and that truly too, Ie∣didiah the beloved of the Lord, the Son of God, and Heir of glory: His bloud is now stained, the entail justly cut off, and he must be arraigned under that joyless title Loammi, none of Gods, but a child of wrath, a stranger from the Covenant of promise. Under the guilt of sin, and he knows it not. Under the power of sin, and he feels it not. Responsible to God for all he now does, and yet regards it not. Within a daies march (for ought he knows)

of death and judgement, and yet ••ies it not to heart. His eyes hath he closed, and he knows not the things of his own peace.

These things, Sirs, are no hidden secrets; The Heathen though at a great distance, yet they easily saw Mans misery, and frequently made both affectionate and voluminous la∣mentations over him.* 1.59 He that con¦verses but the least with their W••i∣tings, will soon understand what sor∣ry titles of honour, what mean and sad descriptions they bestowed upon their own nature, and its present con∣dition in the World. The pattern of frailty, the spoile of time, the sport of fortune, the very picture of sickleness; silthiness from the birth, too too much a least all his life, no better than a feast for worms in death. This was the Lan∣guage they generally gave of Man, and they thought they miscalled him not.

Poor men! they were eye witnes∣ses indeed of the sickness: they saw things were ill, but they scarce under¦stood the rise and cause of the disease. They could only cry out in the gene∣rall,

(as one of them bitterly did:) Woe, woe is me, and yet what is it that I cry out so mournfully of?* 1.60 Oh! it is the manifold miseries we lie exposed unto.

Dear Youths, you must be perswa∣ded to sit down and apply the Story. The case is naturally yours, the case is too truly every mans. Oh! smite upon your* 1.61 breasts in a due sense of these things, and say with David, I, Lord! I am the man. It is I who have thus sinned against heaven, and am no more worthy to be called thy Son.

Fourthly,* 1.62 This being your wound, where shall we now find any balm or healing for it? We are not likely you see to stay long here on earth: ••nd without pardon of sin we can ne∣ver expect to come at heaven. The love, the dear love of God through sin is already lost; the life of grace extinguished; a debt and guilt the saddest, the greatest that ever were, con••racted; the comforts of this pre∣sent life decayed; the strength and sting of death exceedingly encreased. We may now too truly name our

selves Magor-Missabib, fear and ter∣rour round about. Yet be not too much dismaied, there is hope in Israel concerning our case. And I may and must (though not without much trembling) invite you this day to Ie∣sus Christ. Oh! hunger and thirst af∣ter him and his righteousness; that in him your sins may be covered, and your souls cloathed with the garments of salvation. It is not Musick, it is not Wine that a condemned person desires: but a Pardon. Go you and do likewise.

I told you even now a saddening story: I may now bring you tidings of a more welcome one. Oh! receive it as becomes you in the Lord.

The Father of mercies hath from his Sanctuary looked down upon our low estate. He saw we were sold for bond-men, and for bond-women; falling into the hands of Satan, and misery for ever; There was no eye to pity us; Our own strength and righ∣teousness departed from us; The re∣demption of our souls likely to cease for ever.

In these great streights his bowels

were moved to have compassion on us. His own arm undeserved, undesi∣red brought salvation to us. The work was great, and he trusts no meaner Person than his own Son with it. Him the Father sends and seals; Him he gives to death, and raises up to life; and† 1.63 all for this sweet end, that he might be a* 1.64 Prince and a Saviour to give repentance and forgiveness of sins to such poor Creatures as You and I are. Behold the love wherewith the Fa∣ther hath loved us.

The Son accepts it. As it was writ∣ten in the Volume of Gods Book, he is content to come. If his Death will procure our Life he goes willing∣ly to it. He submitteth himself by imputation to be made sin,* 1.65 who yet actually knew no sin; that we, worth∣less we, might be made the righteous∣ness of God in him.

In pursuance of this unsearchable and unutterable love it is that the Spirit of God so often knocks at our hearts; That the Ambassadors of Christ are sent in such earnestness un∣to us, to beseech us to be reconciled unto God; That the Word of the

Lord is left, as his Agent, alwaies Re∣sident in our houses, to treat with us that we might receive the pardon of sin, and live.

This is that rich grace which the Prophets so long ago enquired after, and prophesied of. And this in the Lords name I humbly encourage and exhort you in. Pardon of sin may ve∣rily be had; only seek it a••ight. Turn not the grace of God, I charge you, into wantonness. Boast not you, as if your condition were therefore out of danger, because there are it may be some soveraign Antidotes in the shop, or a rich Cordial in the glass: The sick man may nevertheless languish, and die if he makes not a real use of them.

Oh! go humbly to the Lord, go by Prayer, go by Faith, go with a full purpose of heart, that if the Lord shall please to speak peace, you will no more return to folly. Prostrate your selves, spread your case before him, tell him, it is not Corn, or Wine, or Oyl that you come for: but the light of his Countenance. Tell him, oh tell him it is the pardon of your sins, and justification in the bloud of his Son,

that is to you the mercy of all mer∣cies, which you above all things stand in most need of; and that (if he would please to give you leave) this is all your desire and humble boldness; by the hand of faith to touch his gol∣den Scepter, to take hold of his ten∣der mercies in Christ, and live.

It may be he will say, as in the Gospel, Son! arise; Daughter! arise; be of good chear, thy sins are forgiven thee.

I could even bitterly mourn, that this sacred mercy, this fundamental mercy is no more in all our thoughts. Men may weary themselves in wide discourses to find out wherein their chief happiness consists, and who is at length the happy man: But alas! the wise man needs not glory in his wis∣dom, the rich man may forbear boast∣ing in his riches. We may once for all,* 1.66 once for ever conclude with Da∣vid, It is he, and none but he, whose sins are pardoned, whose iniquities in Christ are covered, who is the truly blessed man before the Lord.

Fifthly, If God shall shew this great mercy, in the fifth place be you care∣ful

to return the answer of a good con∣science; and give up your selves in∣tirely and unf••inedly to the Lord in a truly gracious life. Therefore indeed hath the dear grace of God appeared in the world, to enoble our conversa∣tions above the principles or course of nature to an higher life, the life of grace. And if any shall ask more nar∣rowly, what Christianity means: We may answer in the language of that holy * 1.67 man, This is the sum of the Chri∣stians Religion, to live free from sin and wickedness in the world.

It is manifestly the highest testimo∣ny and commendation that we poor creatures are ever able to give to Re∣ligion; when we do not barely com∣plement it, Ephraim-like, with † 1.68 good∣ly words: but practically offer our selves (such as we are) to the service of it; endeavouring to acquit our selves in the just performance of great and gracious things.

The Christian (saies the * 1.69 Father) then, and then only shews himself worthy of his Christian name when he walks in his Conversation Christianly. By this shall men know that we like our Re∣ligion

indeed, that we account the Lord faithful, and his righteous waies worth our careful walking in. The Gospel deserves it, men expect it, we should fulfil it.* 1.70 All people (are ready enough and) will walk every one in the name of his God: and let us also (though upon better grounds) walk in the name of the Lord our God for ever and ever.

But alas! herein Christianity co∣vers its face, sits down with tears up∣on its cheeks, and bewailes it self as one neglected, too much neglected on all hands. Me thinks I hear its groanes as in the Lamentations, Is it no∣thing to you, oh! all you that pass by? You that are called Christians, and which is yet more, you that have come forth as Protestants from the Corruptions of for∣mer Ages, that ye might (as Israel going out of the Land of Egypt) the better serve the Lord; when, oh when shall wis∣dom be practically justified of these her children?

The profane man doth the Devils work with all his might; he runs vio∣lently to the utmost excess of riot. The worldly man his heart taketh not

its rest in the night; he is drudge enough, and enough to the world for the recompence he is ever like to have from it. These spare no pains: but act like themselves, too true to their principles (such as they are) where∣ever they come. But oh! the profes∣sors of the everlasting Gospel, how do they faint in the head of the Streets! How cold and weak are they! How sparing and slow to adorn the Doctrine of God and our Saviour! With Ananias and Saphira we keep backpart of the price. We offer the form, but too often withhold the power. Oh Sirs! if we have judged Religion worth professing: let us also judge it worth the practizing. It may be our care and labour of love may one day be found as a sweet memorial be∣fore the Lord.

Dear Youths! You will meet with many (it may be) possing a Iehu's pace in the * 1.71 Opinions and Traditions of men, (for indeed a carnal forward∣ness in such things, whether on the right hand, or on the left, costs us not much, it is self-grown, nature can af∣ford it.) But oh Lord! how rare a thing

doth it still remain! to find an Heze∣chiah, that can testifie upon his death∣bed in what uprightness he hath walk∣ed before the Lord all his life. Israel may be as the sand by the Sea-shore for common profession: but these will still be too near the Lords reckoning, One of a City, and two of a Tribe, that is very few.

Wherefore I will even entreat you to revive that sweet Inscription which was once engraven upon Aarons breast-plate, oh! Copy it out fair in your lives, and be ye Holiness to the Lord. Let this be your kindness to that sacred Name of God by which you are called; not to leave it (as too many do) subject to everyones * 1.72 re∣proach by the carelesness of your car∣riage: but by the cleanness and vertu∣ousness of your deportment what∣ever you can to make it a praise in the Earth.

Sixthly, When at any time your tender hearts shall be desirous to re∣fresh and ease themselves from the sorrows of this life: Evermore go to God and the sweet comforts of Religion.

This was the solemn counsel and farewel the Jews were wont to leave with their dearest Friends when most overwh••lmed with sadness,* 1.73 We wish you (as the best Cordial) the comforts of heaven.

We might herein not without just indignation say (as Elijah once did) Is it because there is no God in Israel, that men send to Baal-Zebub the God of Ekron? Is it because the All-sufficient God is become as an empty Vine, that there is such hurrying after the world and its fading comforts? The provo∣cation and indignity that is herein of∣fered to the Lord is exceeding high; it is in effect a denying of that God that is above. Oh that men would not deal so dishonourably by Religi∣on. That whereunto we appeal for our future salvation: in the name of God let us therewith consist for our present consolation.

It was from hence the Martyrs drew all their joyes. They justly might, and did thank the Lord for it, that their Prisons were to them as Palaces; their chains as so many bracelets of Gold. It was Religion

that feasted them in their dungeons; that enabled them to write so cheer∣fully to their Friends, (as many of them did) I am in the esteem of men in hell for outward misery: But I am in my own sense as in heaven for all inward comfort in the Lord.

And it is from hence that we also (if we be not wanting to our selves) may as well draw waters of joy for our souls out of the Wells of salva∣tion. Dear Children! be perswaded whenever you have occasion in the day of your sadness to make use of Religion, it may be you may find it your best comforter in the whole world.

Cheerfulness is indeed that Man∣nah which nature is so desirous as oft as may be to taste of: and God is as freely willing that we should have it. He hath provided that for us;* 1.74 Ioy is sown for the righteous. And he hath in∣vited us to that, Rejoyce in the Lord ye righteous,* 1.75 and shout for joy all ye that are upright in heart.

You may soon find in the Lord all apposite and sutable comforts for eve∣ry condition. There is an estate for

the poor, strength for the weak, a Fa∣ther for the Fatherless, pardon for the bleeding sinner, healing for the broken in heart, a better world for those that are graciously weary of this, immortality and blessedness for all that choose and love it. Heaven and happiness so transcendent, so glori∣ous, that we may modestly say, the * 1.76 heavens which we here behold are but as earth, without form and beauty, in comparison of that Heaven of hea∣vens which God hath appointed for the everlasting rest, the true home and ha∣bitation of his people. Such a God and such comforts are enough, when ever we are to walk through the valley of the shadow of death we need fear no evil, these joyes of the Lord may be an everlasting strength unto us.

There can be no affliction so sad, but you may arise and lead your cap∣tivity captive. You may make the proudest of them, as Adonibezek, serve under your Table.

Or as Tamberlane did by his conque∣red foes, make them draw at your Cha∣riot wheels, and serve to the encrease of your triumph. Let the fiercest

Lion come against you when it will, you, as Sampson, may overcome it, and may propose it as your Christian Riddle,* 1.77 that out of the eater (the most devouring affliction) can you fetch meat. Religion allows all its true fol∣lowers to rejoyce in the very face of tribulations, knowing that they (how unlikely soever) yet work for us a far more exceeding eternal weight of glory.

There can no outward enjoyment whatsoever come to your hand, but it might be hereby refined and impro∣ved seven-fold unto you. Your bad things might be made good: and your good things better. This, this is that true Philosophers stone, that turns all into Gold, all into Mercy. We know (saies the Apostle, and it is no dubi∣ous conjecture: but a truth may be safely built upon) all things work toge∣ther for good to them that love God.

Once more then sweet Children! let me commend you to God and the comforts of his grace. Be not your own foes. Seek not the living among the dead; * 1.78 look not for comfort where it is not: neglect it not where

it is to be had. But humbly say unto God, Thou oh Lord! shale be my hope: Thy Word and thy Promi∣ses my Souls Comforters in the land of the living.

CHAP. IV. More subordinate Advice in refe∣rence to the right ordering of our Civil Conversation and Concerns in the World.

I Have now laid before you some of those more ponderous points of your concernment and duty between God and your own souls. I shall at present add no further therein. The Lord himself by his own good Spirit supply and suggest the things of your ever∣lasting peace yet more particularly and distinctly unto you.

It remains now (according to the method I formerly mentioned and proposed) that I should leave with you some (though more inferiour) ad∣vice touching your Civill Converse with men, and good management of your outward condition here in the world; That you may behave your selves

wisely, sociably, and vertuously in all.

The Philosophers had a great ap∣prehension of a good Genius standing at the door to* 1.79 inform the green minds of Youth what they should do, and how they might most vertuously enter the stage of life. They might cloudily mistake the name, (as in most things they darkly did,) but both they and we must all acknowledge the ponderous necessity of the thing it self; That there be all timely care for the due Con∣duct and Culture of life.

You are now going into Civill So∣ciety amongst men, where very much of the comfort and sweetness of life depends upon our mutual acquitting our selves each to other in the good offices of Vertue and Humanity. These are in their place as the true current lawful Coin, which should pass freely to and fro for the uphold∣ing all sweet and desirable intercourse and commerse each with other, with∣out which we should be but as so ma∣ny angry wasps, though shut up toge∣ther in the same nest. Or as wild Bears, grumbling savagely one by ano∣ther

in the same common Den.

It was the glory of the Gospel, that it did not make void, but establish the Law. And it is our comfort before the Lord, that we need not, neither are we called so to profess * 1.80 Christi∣anity as to put off Humanity. If any shall frowardly so do, he erreth ex∣ceedingly from the Faith, and brings up an evil and unjust report upon the good name of God and his righteous waies.

The care which in this respect lies before you, and cannot but be exceed∣ing dear unto you is briefly this: To consider how you may go in and out through the great hurry and tumult of vicissitudes and various troubles con∣tinually ratling about us here; so as to be neither burdensom to your selves, nor others: but cheerfully composed and settled in your minds; sweetly useful and serviceable unto all. Such an one we may honourably Enroll and Sirname, a true Citizen and Denizon amongst mankind, made free, and meet for converse with a civill world.

This is in a great measure that good

which God hath laid out for the Sons of men. Very desirable with all,* 1.81 but rarely attained by any. The labour of the foolish (experience sadly shews us) wearieth him, for he knoweth not the way unto the City.

* 1.82In your pressing after these things, the most comprehensive and general rule that I can safely and heartily commend unto you, is plainly this. A rule worthy to be transmitted as a Treasure from the Father to the Son, and his Childs Child after him.* 1.83 Cor∣dially espouse all Vertue: Constantly hate and decline all Vice. Never was Vertue any mans real hinderance in ought that is desirable: nor Vice a true means of good to any. But as the daughters of Heth to Rebeccah, that which will make our very life a burden, and wearisom to us if our souls shall match themselves unto it.

Vertue, we are usually told, if we could behold it with the eyes of our bodies, it would attract all affections to it; it would draw all men into an exstacy and admiration of it.

Seneca goes yet further, telling us,

(and that truly) in this vailed con∣dition, wherein it goes up and down almost incognito in the world;* 1.84 It yet darteth some raies upon all mens minds, insomuch that they who embrace it not cannot but see it, and highly respect it.

But Vice whatever interest it hath unduly gained in most mens affecti∣ons, soon hastens in all mens experi∣ence to this joyless upshot. It † 1.85 di∣sturbs and clouds us with guilt and fears within ourselves. It renders us odious and unsavory, slighted and re∣jected with others. It wasts Estates. It blasts Reputation. It embaseth the Mind. It corrupteth the Life. It drags down the whole man to shame and misery. It is the Philosophers Sphinx, which however it may seem to propound toyes, yet devoureth all (as that did) who fall unwisely into its Imbraces. It is a deceitful Laba•• that changeth our wages. We may go out after it with the Prodigal, pleasant and full of hopes, but shall too soon return like him with rags and hunger.

This is the general Rule which cannot, which will not fail any that

are true to it. The Lord give you hearts to put it upon trial, and to abide all your daies by it. And it shall assuredly keep you in your go∣ings out and comings in from those manifold evils which most men by their own wretchedness pull down upon themselves.

* 1.86For more particular directions; It were improper for me to expatiate too far, or to turn a Letter into a Treatise. Amongst many other things of great weight it shall suffice at present to tell you, you will have exceeding much need of these three in your pursuance of such a comfortable life here on earth.

1. You will have great need of a rare government over your selves; that there be no disorders within doores at home.

2. You will have great need of the ut∣most prudence for the dexterous dispo∣sal of all your affairs, that there be no miscarriage in the practical part of your life abroad.

3. You will have great need of much humanity for your better con∣verse with all persons, that there be

no violating of the Laws of civil So∣ciety, the dear and common interest of mankind.

Upon these few hinges the chief Concerns of this present life do very much turn. Where these are safe∣ly setled, Vertue hath its triumph, We the tranquillity of our minds, Our Conversation its just composure, and all the blasts of adversity shall be no more able to do any prejudice, than the clouds which are so far inferiour can do unto the Sun, whose Orb and motion are both exceeding high above them.

First,* 1.87 You will have great need of a rare Government over your selves, a choice poize continually upon your own spirits; keeping your affections, as the Centurions Servants, in all subjection, meekly to go or come, as the occasi∣on and matter shall require.

This is that noble conquest which Solomon in the wisdom of God so highly commends.* 1.88 Stronger is he that ruleth his own spirit than he that taketh a City. This is that desirable King∣dom, that the meanest Subject with∣out the least disturbance of the Go∣vernment

under which he lives may happily attain. * 1.89 Are you desirous (saies the Philosopher) of a King∣dom? I can presently shew you one; rule wisely over your own self.

A profuse and impotent letting out of the heart upon these inferiour things betraies us too surely to every emergent temptation, and proves usually in a short time (like Sampsons fond love) * 1.90 our enthralment, our shame, and death. † 1.91 A City broken down, and without walls (so sad a pro∣spect the Holy Ghost tells us) is that man that hath no rule over his own spirit.

Man is the noblest Creature in the whole World, and his Government of highest moment. To see him sit cloa∣thed, and in his right mind; every thought, every affection, as so many wheels in their proper place, at their true motion, oh! it is the honoura∣blest sight amongst all the manifold works of God upon the face of the Earth.

Dear Children! Beg and strive that this may be your happy lot. Every one of you in your several times ano∣ther

Socrates; that it may be said of you as of him, whoever observes you, That you are still walking in* 1.92 one and the same vertuous frame of mind, one and the same cheerful complexion of coun∣tenance.

You will see some, Heraclitus-like, bitterly passionate almost to death for every light trivial cross. Others again, Democritus-like, as wide on the other hand, ever frothy, ready to laugh at their own shaddow. But you will still find it, in the sequel of your life, your honour as to men, and your great comfort as to your selves; to keep a juster reine over your affections. We may say of our affections, as we use to say of fire, and water, They are good Ser∣vants, but bad Masters. You may safely take it as your vade mecum along with you, in reference to the things of this life, † 1.93 Desire not any thing immode∣rately, fear not any thing too anxious∣ly. Delight not in any thing too ex∣cessively. Lament not any thing too ••itterly. All these are but as so many several sorts of moral drunkenness. We may be affectionate: we must not be immoderate. The enjoyment of

our selves, and the serenity of our minds is still more than all.

It is time, it is high time for you to be previously considering with your selves; it may be the Lord hath laid out for some of you a tempestu∣ous voyage upon these Seas. More in∣dignities, more repulses from the world; More unkindnesses, more re∣vilings from men; More chastenings under his own hand; More sickness, more poverty; More of trials every way than you are yet aware of. Are you strengthning your selves in your pati∣ence to possess your souls, and in all sweet composure to bear them when they shall indeed come? That you may say as Iob, It is but the thing that I have prepared and looked for, that is come upon me; I will with patience accept it, and will not charge God foolishly.

It may be on the other hand some of you the Lord may enlarge your bor∣der; and bring you forth as Vessels unto some service and honour in your Generation. Are you now timously instructing your selves in the vanity, the dangers, and continual restlesness

of high enjoyments; the manifold temptations that attend them; the strict accounts that must be given of them; * 1.94 that so you may pass (as be∣comes the wise) with a due modesty of spirit into them?

This, Dear Children, is that sobrie∣ty of mind that I have desired to set before you. Oh that you may be able when it comes to your trial to consist with it, and to know † 1.95 how to abound or want; how to live in honour or ob∣scurity, entertaining with sweetness whatsoever condition the All-wise Disposer of all things shall order for you.

Secondly,* 1.96 You will have as great need of the utmost Prudence for the dexterous disposal of all your affairs without doors, that there be no Mis∣carriage in the practical part of your life abroad. The natural Eye may di∣rect the body: but it is * 1.97 Prudence only that can inform and conduct the life. The understanding of the Prudent (we are told from the Lord himself) it is that which directs his way. This is that wise Pilot that best steers the Ship, and preserves it from all the

rocks of danger that lie in our way. The Phisitian of life that preserves the Conversation in health, and upon its feet. Wisdome is the principal thing; above all getting let us labour to get un∣derstanding.

Foolishness it is the Souls Apo∣plexy, wherein all the noble faculties of the mind are cast into a dead sleep. The Souls Dream, wherein mee∣phansies swim up and down, but little true reason. It is a Sampson, whose eyes are out, the scorn and derision of all. It is the unskilful hand that mars that brings to dishonour every action, every vessel that comes under the wheel. It is the blind Traveller, that continually stumbles wherever he goes, and still knoweth not whereat. It is the dead Fly, that corrupts the whole boxe of Oyntment. The least mixture of it immediately stains and overcasts many vertuous actions.

Take heed Dear Children! that you become not such unsavory salt, that such folly cause not you to go astray in the progress of your life. Let Solomons Prayer in his Youth be your daily entreaty unto God. Give thy

Servant oh Lord! an understanding heart,* 1.98 that I may know how to go out and come in, discerning between good and evil.

Life is a Theater full of action, the Scenes thick and various; a multitude of fresh occasions continually crowd∣ing in upon us; our Time short, the Opportunities of actions seldom seen till they be slipt by and gone. These things will call for a world of wis∣dom to contrive and order all for the best.

Well in this great and difficult case, let Prudence be the Sollicitour to attend and look after it. As the hand∣maid of the mind, that may go to the door when these occasions shall thus earnestly knock; that may take their Errand distinctly, give them their Answerfully; treating every Occur∣rence of life fairly, without precipitan∣cy, without delay.

It is the great honour of Prudence that it is (as Ezechiels vision) full of eyes; able to look upon * 1.99 time past, time present, and time to come: ma∣king all these several winds to fill her sails, to serve her in her voyage,

for the dispatch of her work.

1. It will be the work and care of true Prudence to look back upon time past by way of reflection, that the former Errata's and miscarriages of life may be henceforth corrected, pre∣vented, and seen no more. Who so is wise his own failings shall become his teachers, and charge him that he re∣turn no more to folly.

2. It will be the further task of Prudence to look circumspectly to the present. It is all the time we have any certain hold of, we may well be choice of it.

Prudence is herein very sollicitous.

1. That nothing be now done in vain, * 1.100 but for good and weighty ends. Ends so righteous, that they may be fairly vindicated; So lovely, that they may be worthy to be embraced; So useful, that they cannot be refused. The wise man is able at any time to answer in all his actions as once Da∣vid to his brethren,* 1.101 There is just cause for what I have done.

2. That nothing be done by uncomly means: but such as may be truly righ∣teous in their nature, best serviceable to

the end, and honourable for us to make use of. Alexander (how desirable so∣ever it might have been unto him) would by no means unhandsomly steal a victory; and the vertuous heart scorns and refuses to debase it self to do evil that good may come of it.

3. That nothing be done* 1.102 rashly: but upon well digested thoughts, con∣cocted by just deliberation. The un∣derstanding (as the living Spirit in the Prophets vision) moves the wheels; whither that is to go the wheels go, and without that they stir not.

4. That nothing be done boisterously:† 1.103 but calmly, not with much noise: but rather with good effect. Our minds may run much upon the thun∣der and earthquake: but the Prophet tells us, it was in the still small voice that the presence of God was rather found. Soft words and hard argu∣ments we usually say make the best ••isputation: and we may as safely conclude, meekly, but surely, is the ho∣nourablest character in almost any prosecution.

5. That nothing be done unseasonably,

but as Apples of Gold in Pictures of Silver: being humbly studious to ap∣prove our selves in this, followers of God; that our works might also for their measure have somewhat of beau∣ty in their season.

6. That nothing be done excentrically, which lies not so properly within our sphaere: but a studious adorning of our own Province, a careful attending to that which is incumbent upon us. The Creatures beneath us are not so senseless but they hearken to God in this; and strictly confine themselves to their peculiar task. It shall be our honour also before the Lord, to pre∣serve our selves from that arraign∣ment, Who required these things at your hands? Duely to watch our own vine∣yard, and to make our station a praise to all that shall behold it.

7. And lastly, That nothing be done negligently: but with a due strength and industry. Faint offers of action are but poor insignificant Ciphers with Prudence; she allows them no place in her Ethicks. She is very desirous fairly to finish whatever she under∣takes. And wishes that all would take

it as their memorial sentence, What∣soever their band findeth to do,* 1.104 that they would do it with all their strength, since there is no work nor invention in the grave, whither we shortly are going.

3. The work of Prudence is not yet finished; in the last place it openeth its eye also upon time to come. Folly indeed scarce stirs much out of its own doors; takes no great delight in going much forth. But it is the proper nature of an enlarged mind, * 1.105 to make, as the Eagle, toward Heaven, to de∣sire, as it can, to look over the wall and, see toward Eternity. To go out, as Isaac, into the fields, and meet with its future condition by previous meditation.

Herein it is still the task and office of Prudence to stand in the watch∣tower, and found the Trumpet: To foresee the evil,* 1.106 and hide it self, and, (as those that feared the Lord amongst Pharaohs servants) to get out of the way of harm and danger against the hail and storm comes.

Thus doth it belong to Prudence to espy opportunity while it is yet at a distance, and to get it self in a posture

before-hand: whether it be for avoid∣ing of misery, or for the attaining of mercy; that it be not taken as the foolish Virgins, slumbring, and ar un∣awares.

These are the cares that Prudence takes, in this wariness doth she pro∣ceed in all her waies. So * 1.107 circum∣spect, that she cannot be deceived by others; and yet still so vertuous that she scorns to have any deceived by her. Her whole carriage is full of beauty, and her works shall soon praise her in the gates.

It is true, such Wisdom is high, and very few attain it; but it is ne∣vertheless our standing duty, and could we reach it, our conversations would be no longer like the ordinary rate of the ex tempore every-day carri∣age of the world, without form or com∣liness: but like Moses in the Mount, shining with the very raies of the glo∣ry of God upon it.

Dear Youths! be you willing to ap∣ply your hearts to all this wisdom, and to endeavour henceforth to be∣gin to walk thus wisely in a perfect way. Light cannot more excell Dark∣ness

than Wisdom excelleth Folly. The Lord grant, whatever others do, that Wisdom may be practically thus justified in you as her children.

This is the second thing so impor∣tantly needful for you, a spirit of wis∣dom (as eyes in the wilderness) to guide you in all your way.

Thirdly,* 1.108 You will have great need of much Humanity for your better converse with all persons: that there may be no violating of the laws of Civil Society, the dear and common Interest of Mankind.

* 1.109We are none of us born to live Stoically, in a Coll, alone by our selves: but in a more open air, conversive with others, useful to many, loving and just to all.

Prudence without this degenerates into a vicious subtilty and crastiness. Fortitude without this into a savage cruelty and violence. Diligence without this may fill its barns with Dives, but it hides its eyes from its own flesh, and starves the poor Lazarus at the door. And at length Nature it self without this becomes like Nebuchad∣nezzar, fit to be driven from among

men, remaining a stupid barbarous thing, its heart as the heart of a beast, too brutish within it.

Civil and loving Society it is the great Exchange of Nature: where we should all meet, not for ostentation and complements, but for real mutual * 1.110 accommodation. It is Natures Ta∣ble of Ordinary: where the several Lodgers may come and take their diet with the greater refreshment toge∣ther. It is its County-feast: where strangers become fairly acquainted, and readily imbrace each other upon the welcome account of a common relation. It is the universal Character, intelligible with all. It is the travel∣ling Language, which alone frees us from being Barbarians to others, and they to us.

This is its short Description. An Ape••les if he were to draw it in its most lively complexion before us, must present it (as that neat Orator) with its * 1.111 face serene and clear as the sky, having no clouds to disgrace or obscure it.

Its carriage is every way answera∣ble. It behaves not it self unseemly.

It is not austere and froward: but ex∣ceeding mild, and very taking. Not subject to the least exception, but highly dear to all.

As to its deportment, it is not nicely artificial or affected: neither is it wil∣ling to be sordid or neglected. It tem∣pers its carriage as its cloaths, (such as it may best dispatch its business in) for decency, and for service.

It is burdensome to none by unsea∣sonable visits, by idle interruptions, by wearisome detainments, by fruit∣less discourses, by importunate or un∣becomming requests. It hath not so learnt the Laws of converse. These Solaecisms in conversation were not to offer good company: but to commit a violent and forcible assault upon civill Society.

It cordially honours and affects a publike and common good. Reckon∣ing that its private Cabbin shares with the common condition of the Ship; and that the best way to secure that is to help what we can in the preserving of the Vessel. He that truly seeks the good of others, doth therein ultimate∣ly, a kindness also to himself.

It sometimes allows it self a little to study the dispositions of others. Not as a Fluterer, that it might see how to insinuate it self, or humour them in evil. Not as a P••rate, to find where nature is weakest, and might be easiest boarded by some crafty de∣sign: but as the Physitian studies his Patient, for the more dexterous and friendly application of it self.

It readily respects and values en∣dowments and gifts in others. It ac∣knowledges them precious Jewels from the Father of Lights, and hear∣tily wishes much good and honour may they do to those on whom they are bestowed.

It buries also with as much mode∣sty their weaknesses, saying, The Lord in Christ may have forgiven them. I may and will humbly pray for them: and if I have opportunity, will endea∣vor in a spirit of meeknes to heal them, but it would by no means become me unkindly to grate or take in them.

It hath a very happy disposition as to the easie forgetting of injuries: And it is likewise as happy in the constant, the ready, and grateful re∣membrance

of kindnesses. It takes little delight in burdening its memo∣ry with the evils of others; there is no such desirableness in them, they are Errata's the sooner expunged the bet∣ter. It rather stores its mind with the candid thoughts of its own duty, as the better and more becoming treasure. It striveth cordially to overcome evil with good, and abhors as much where it receiveth good to render evil.

It chearfully rejoyces with them that rejoyce, feasting it self with the good of others, as if they were so ma∣ny dishes at its own table.

It condoles likewise as affectio∣nately with the afflicted, and freely puts it self in mourning at its own charge; as being one nearly related, of the same kindred and family of mankind.

Thus is it both able and ready to serve in any capacity, to accommo∣date its self to every office, for the re∣pairing of the breaches too too open every where. To the weak it makes it self weak, to the strong it becomes strong; it stoops and becomes all

things (still vertuously) unto all, that so by any means it might serve some.

To its Superiours it is respectful. To its Equals it is loving. To its In∣feriours it is courteous. To All it is truly candid. Affable and temperate in speech. Clean and modest in be∣haviour. Pleasant and ingenuous in countenance. And above all kindly affectionate and gentle in heart. Thus doth it shew forth it self with a con∣stellation of many vertues united and shining together.

This was above all his other con∣quests Cyrus his most renowned Vi∣ctory (as Xenophon tells us) without wounds or scars to himself: without grievance or regret to others. * 1.112 The places that were impregnable by strength of arms, he overcame and took them by his rare and unparallelled humanity.

Many Daughters have done vertu∣ously, but this for sweetness in an an∣gry

world seems greatly to excell them all.

* 1.113Such love shall justly deserve, and easily procure love back again; love free from envy, respect without constraint. Oh •• that you dear Chil∣dren! may walk with so happy, so even a foot in all your waies.

CHAP. V. Instruction in respect of relation, and a right deportment there∣in.

BUt this precedent Subject being exceeding large, even as large as life it self with all the various occur∣rences and passages of it; I must for∣bear the further unfolding of it; it is more than this present Paper is able to admit. I shall only now request you.

1. As Children, to an obediential carriage toward your Parents.

2. As Servants, to a due subjection toward your Masters.

* 1.114First, As Children in relation to your Parents; Let it not seem a burden to you to honour them as becomes you in the Lord. God doth not so much urge your duty upon you by force of bare command: but fatherly sweetens

it with a very welcome and grateful promise.* 1.115 Honour thy Father and thy Mother; which is the first Command∣ment with promise. Be you truly duti∣ful to those from whom, under God, your life came: and God shall poure forth his dear blessing upon you, and your whole life, all your daies in the Land of the living. Sow not sparing∣ly, if you desire to reap plentifully.

Writers have been on all hands vo∣luminous in this righteous and lovely subject, and have frequently told us * 1.116 There is no equal requital can be made to God, or Parents. So great is your debt, so great is your duty to both. The † 1.117 Heathen have been very full and express in it; professing that it is no waies enough that we barely re∣frain such evil courses as would be∣come a positive grief and sorrow to Parents; which yet too many will not forbear: but it will be further expected that we do not privatively detain from them that joy and comfort which is their just due: but endeavour in the most filial deportment to lay before them all sweet matter of glad∣ness and of rejoycing.

Honour them, and obey them. It was no meaner Person than our Savi∣our himself, of whom we read, that he went down with Ioseph and Mary his Mother,* 1.118 and came to Nazareth, and was subject to them. Loe! here an example indeed; Be ye followers of Christ as dear Children.

Accept their Counsels with thank∣fulness; They are the counsels of their long-drawn experience, and may be of great use, faithful guides through your following life. Bear their rebukes with meekness; they are the rebukes of Parents, that have authority over you; they are the fruits of tenderest love, which your selves know they so affe∣ctionately bear unto you.

Despise not their age though frail; slight not their persons though mean. Divulge not their infirmities, though many; lest the Curse of Cham over∣take you, for adding to their weakness your wickedness.

These things it may be the Lord may thus order for your trial, for the more kindly and genuine expression of your duty.* 1.119 Hearken unto thy Father that begat thee, and despise not thy Mother

when she is old. Where the hedge is lowest God repairs it strongest; that our duty might still remain invio∣lable.

If they be, as Iacob, in any straights; be you, as Ioseph, their staff; or like the pious Stork, * 1.120 the nourisher of their Age. If God shall hereafter shine upon you, and raise your future condition to an honour amongst men; Hide not your eyes from your meaner Parents. Acknowledge them chear∣fully, Honour them willingly. Be∣have your selves in their presence very respectfully. Say still as that † 1.121 King of France; Though I be now Superiour to many others, I am still In∣feriour to my Parents.

The glory of the Aged is their experience and their wisdom. The glory of the young man is his mode∣sty and submission. And we may tru∣ly say, as the Apostle in a case not al∣together unlike, He that honoureth not his natural Parents whom he hath seen; how shall he honour his heavenly Father whom he hath not seen?

Your Parents have hitherto cared for you with an exceeding great care;

and what shall now be done for them? Oh! requite their affectionate ten∣derness toward you with a filial In∣genuity and Respectfulness toward them. * 1.122 He were hard-hearted indeed, and unnatural beyond expression, who could requite his Parents evil for all their good.

Secondly, As Servants in relation to your Masters.* 1.123 Be ye indeed their Servants to whom you yield your selves to obey. Your very relation speaks you not your own: but theirs. If you receive their wages, do not your own, much less Satans work.

Be you to your several Masters as Eleazar once to Abraham, religious, prudent,* 1.124 industrious, and faithful in all your Masters business. Interesting the Lord (as he) by humble prayer in all your undertakings. Careful (as he also was) though at the grea∣test distance from your Masters eye. Speaking (as he likewise did) becom∣ingly of the Family in the hearing of strangers; and very desirous (as he still shewed himself) that your Ma∣sters affairs might prosper under your hands.

Such a Servant the heart of his Ma∣ster shall rejoyce, and easily trust in him. Such a Servant we may truly say, is already preferred to an higher place. The Apostle plainly tels us, that such serve the Lord Christ,* 1.125 and shall of him receive the reward of inheritance. Faithful Servants (whatever others do) God will take a particular care of them, and will see that their wages shall not be abridged or detained from them. Their Masters may account with them for their outward service: but when they have so done, God will assuredly yet further requite them an hundred fold, because they have done this thing in the singleness of their hearts, serving their Masters as in the sight of God, and for his sake.

You are ready it may be sometimes too dejectedly to sit down and com∣plain, That the Orbe and Sphaere in which you are placed is low and mean; (and so indeed comparatively it is) but still it is such that the Lord reckons his very Gospel stands capa∣ble of receiving great lustre, much ho∣nour from you and your gracious car∣riage. It is you that in so particular a

manner may adorn the doctrine of God and our Saviour.* 1.126 To be saved by the Gospel is much: but to be an orna∣ment to the Gospel seems more; yet this may the meanest, the poorest Ser∣vant be. And oh what praise (like the widows mite above the stately gifts of richer ones) doth it offer to the name of the Lord! when a Child of God intituled to heaven, can bring down his heart willingly to stoop and serve him in the meanest capacity which he shall please to set him in here on earth. Blessed are those Ser∣vants whom the Lord when he cometh shall sind so doing.

Be ye then satisfied, rest your selves contented in the condition wherein the Lord hath called you.

Service may seem some Eclipse: but still (as the Eclipse) it needs no•• ••e total. Your * 1.127 nobler part, your soul, (without the least injury to your ser∣vice) may nevertheless fairly enjoy a divine liberty.

Service and freedom the Lord him∣self tells us, are sweetly compatible. You may be servants to others accord∣in to the flesh: and yet as truly the

Lords freemen walking in much li∣berty of Spirit.

Cast not away your encourage∣ments. Let not the comforts that are so peculiarly su••ed to your condition seem mean in your eyes. A vertuous Epi••letus may at any time live s•• bet∣ter, and more honourably upon his poor service, than a vicious Nero upon a whole Empire.

Your service in your several places for the present, it is not your M••sters advantage only, but your own als••; it is your preparation and making ready for your selves against the 〈◊〉〈◊〉, wherein we may all too ••ruly con∣clude; ••vil courses under anothers roof are rarely mended, very sel••om redressed when we come to live un∣der our own. Be ••••••eful to serve the Families wherein you ••••r pre••en•• 〈◊〉〈◊〉; diligently, cherfully, and 〈◊〉〈◊〉 now, and in that sweet habitu••l ••••••••∣sition you shall gr••w up and beco••e a blessing to yours, whenever God shall make you 〈◊〉〈◊〉 by your selves.

CHAP. VI. Characters of the truly vertuous Young Man.

First Negative.

I Have thus far exhorted you. I shall now endeavour once more to write the Vision before you; and make it what I can (as in the Prophet) plain upon the Tables, that you may see, as in a glass, what manner of young persons I have been recommend∣ing, and am still setting before you for your imitation.

* 1.128 1. I shall first describe them by their negative Characters, what they are not; That you may therein un∣derstand what you also ought to keep your selves free from.

* 1.129 2. I shall describe them by their affirmative Characters what they plainly are; That you may therein see what you likewise ought to be.

First, Negatively the Young

Person of vertue or hopefulness,* 1.130 he is

1. Not one that ••ver r••viles Reli∣gion or religious people. Oh! no; Though as yet he hath not much un∣derstanding in these things: yet he sees Religion it is * 1.131 sacred. The pre∣server of a most divine Corresponden∣cy between Heaven and Earth. Our Prerogative above the Beasts; The sweet means of our Converse with the Lord; The greatest appeal that can be made; The highest claim that man can possibly say toward Eterni∣ty. Contempt herein he finds it so odious † 1.132 hat all Ages have even trem∣bled at it; and the very Heathen would never bear it against their sor∣ry Idols: much less dares ••e contu∣meliously offer it against the true God.

This is Crimen laesae Majestatis; High Treason against the throne and dignity of Heaven. Vengeance in these cases is very particularly the Lords: And he will * 1.133 surely and soon enough see to the repaying of it. Which made the Prophet cry out so earnestly to some insolent and over∣daring

spirits in his time, Now there∣fore be ye not mockers,* 1.134 lest your bonds be made strong. He that hath not so much Reverence as to spare Religion from reproaching that; not Humanity as to forbear godly persons from de∣riding them: let him yet have so much Wisdom, so much Pity, as to spare himself.

It was the setled and unalterable description which David long ago gave of a godly man, a man likely to dwell in the Tabernacle of the Lord, In whose eyes a vile person is con∣temned:* 1.135 but he honoureth them that fear the Lord. The Image of God should be exceeding lovely, his grace highly honourable wherever we find it, though but in the meanest of his peo∣ple. What we discern of weakness not yet removed, not yet healed, may be pitied, but must not be scorned. Where Religion is wantonly scoffed at without doors in others; It is to be feared, and more than feared, it is neglected enough, and wretchedly trodden under foot at home.

2. Not one given to foolish gaming. Oh! no; It is not for him that comes

into the world a Child of wrath, born in sin; it is not for him whose very Condition and Religion (if he seri∣ously bethinks himself of either) call aloud unto him for tears, and dayly repentance; It is not for him who hath no more but these few and frail daies wherein to provide for that solemn thing Eternity, or else lie down with everlasting burnings; It is not for such an one to become a vain gamester. He hath other things, matters of greater weight and moment which will call for his time and utmost care, he is scarce at leisure to trifle with unman∣ly games.

Ingenuous divertions where they are * 1.136 wisely chosen, harmlesly and † 1.137 seldom used, timely and willingly parted with, might possibly be win∣ked at. Both body and mind may sometimes modestly beg their reme∣dy. And let them have it, so they take it but as a remedy; and make it not worse than the disease.

Generous actions Religion is not so Stoical as to condemn them. They are commanded, they shall be com∣mended. Whatsoever things are honest,* 1.138 whatsoever things are just, whatsoe∣ver things are lovely; if there be any vertue, if there be any praise; we have free leave, and are invited to address our selves unto them. And happy is that young man whose hopeful dispo∣sition presseth early, as David, into the Camp, and even longeth to em∣ploy it self in such noble undertakings. He that passeth by shall bless him in the name of the Lord, and say, Go on and prosper.

But effeminate games can claim no kindred, neither can they expect that they should ever be recorded in Letters of Gold, or mentioned in the Congregation of the Lord, like Mor∣decay's good services unto honour. No, no; They are (as Alexander wit∣tily said in Plutarch) neither true Iest: nor good Earnest. Neither fair Play: nor sober Work. But of a far sadder nature; when such serious things, as Estates, and the welfare of whole Families are unnaturally thrown

away upon idle and foolish Dice.

They are too commonly seeming sports, real vexations; Actaeons hounds kept for pleasure: but in a short space devour their M••ster; the deflouring of the mind; the gratifying of Satan; the unhinging of the whole man from things of nobler worth toward God, or toward our Country. Experience hath too often stood with tears in her eyes, and even wept in the sight of all men over these things; complain∣ing, what you account the pastime of particular persons, I must lament as the danger of thousands, as that sore evil which unworthily softens and corrupts the Spirit of Nations into degeneracy and sloath; * 1.139 opening the gates to any enemies, inviting and letting in the Trojan horse of all cala∣mity. Thus with the Roman Empe∣rour we greedily take the Cup because it is pleasant; but it proves poyson, and in conclusion our death. These things please not so much one way, but they wound as much another. Whosoever seems here to win, all are sure to go away great losers. The Gamester alwaies rashly stakes, and

too commonly plaies away his dear immortal soul in his games.

3. Not a Sabbath breaker. Oh no; He that dares be so bold on the Lords day will not stick to be f•••• worse upon another. Where a Sab∣bath of so few hours becomes weari∣some to us on Earth; Good Lord! what would that man do with an ever∣lasting Sabbath in Heaven?

It becomes the true Disciple to awake, and arise early that morning. To awake (as the Apostle saies) out of sin unto righteousness;* 1.140 and to put him∣selfe in remembrance, that this is the day of his Saviours Resurrection; the flower of time, a Princess amongst all other daies; the day for his so∣lemn avouching of his Religion in the sight of God, Angels, and Men that this is the day wherein the Lord hath appointed to speak with him, and hear from him; wherein to give him •• meeting about the great affairs of his Soul. He dares not neglect so blessed an opportunity, he knows not whe∣ther he shall ever live till another Sabbath comes about. He saies with∣in himself as in the Primitive times,

* 1.141 I am a Christian, and dare not omit the due observing of this day.

Oh the sad ruins of thousands for the controversie of violated Sabbaths•• Persons, Families, Countries have died under it. For Gods sake, even for Gods sake let the terrour of the Lord in the remembrance of such sad Judgements perswade you. And charge your selves afresh every Sab∣bath morning, with what solemness you possibly can, not to speak your own words, not to think your own thoughts: but thoughts meet for a Sabbath, and settle your selves hear∣tily to sanctifie this day of the Lord. Where the religious care of these choice Seasons dies, it is too too com∣monly and sadly seen, little goodness, little loveliness, little of the true fear of God there lives.

4. Not one given to vain speech.* 1.142 Oh! no; The sober Young Man finds a field large enough to walk in to re∣fresh himself and others with harmless discourse: he desires not to break the hedge, or run over to speak with sin.

He understand; those words which

are but Cyphers as to sense, may be Figures of too great number as to sin. He hears there may be, and often are whole slouds of words in bulk, where there are scarce the least drops of good reason or wisdom to be found in them. And it makes him still the more cautious that he opens not his lips at any time foolishly.

He judges speech should be a Le∣cture of wisdome to the hearers. The matter alwaies weighty; the manner of expression ingenuous and comely: without which he concludes with the great Philosopher, * 1.143 Speech about vain things, when all is done, will be but vain and worthless.

He chooseth to have his discourse rather of † 1.144 things than of persons. Sometimes of Vertue, and the amia∣bleness of that. Sometimes of the great Works and Providence of God, and the rare glory that is visible and transparent in them. At other times of History, and the pleasing Records so serviceable to the enlarging and setling of wisdom, that are found therein. But above all he delights to fix most upon his own duty, and the Lords

mercies in Christ, that he may be a fre∣quent remembrancer to himself in them.

He hath heard, that his speech it is his peculiar Excellency above the beasts of the field, and he dares not imbase it to things so unbecoming, so far below him. He is modestly silent while the Ancient are before him; waiting for their words, as for the dew. And when at any time he hath just occasion to speak, his Motto and Maxime is, * 1.145 Not how much, but how well.

His words are alwaies free from Assentation; he flatters no man. Free from Moroseness; he causelesly offend∣eth no man. Free from Affectation; he brings them not forth for vain glory: but for use.

The care that he bestows upon his speech is plainly this. That it may be truly accented with Discretion, uttered with Modesty, seasoned with Grace, continually shedding and sending

forth a sweet odour wherever he be∣comes. He easily perswades himself, That Tongue would scarce be fit to praise God in heaven, which hath been used to filthy and light words here on earth.

* 1.146 5. Not one that is ever found in a lie. Oh! no; Truth is alwaies lovely, fals∣hood odious. Where the tongue is false to the heart; the heart is surely false to it selfe, false to God. The Lord accepts it as a letter in that sa∣cred name whereby he is pleased to be known to the Sons of men; That he is A God of Truth.* 1.147 And a Lie whatever excuses and pretensions it may have, (as it is never wanting that way) yet we know its kindred, and whence it comes. It is the base born of Satan. He is a Lyar, and the Father of it.* 1.148 Oh! that we may all take heed, how we nurse his brats in our bosomes.

The way of lying, It is a short-li∣ved cheat, where the deceit (when all is done) will quickly put forth its blushing face, and to our shame ap∣pear. The Liar (say the Learned among the Jews) he may vapour a

while: but he hath no legs whereon to travel long.

It is a very low kind of policy; when to save our selves we stab the truth. When to gain á little repute (which yet is never solidly got by ly∣ing) we hazard our very souls. When we are so desirous of some shelter for sin; that rather than fail, we make up an hedge for it (as the Prophet saies) of briars and thorns set up against the Lord.* 1.149 In this case the Lyar too truly fulfils the old Proverb. And shews himself,* 1.150 by his pleading not guilty, fear∣ful of men: but by his inward false∣ness, a wretched contemner of the all-seeing, the heart-searching God.

In lower things, the Clock is pri∣zed by its true going. The Money is valued when it is no Counterfeit. And that Young Man shall be accoun∣ted a branch of hope indeed, whose tongue is as choice Silver, and his words, words of ingenuity and truth. The fault that is yet but one, he will not make it two by denial. He may have many weaknesses: but still takes care, that he may be believed in

what he speaketh; and therefore resolves the whole world shall not justly charge him with a lye.

* 1.151 6. Not one that takes the name of God in vain. Oh! no; he knows God over-hears, and will not hold him guiltless that dares do it. He is thank∣ful that he may have leave to use it in Prayer; he delights to meet with it in reading the Scriptures: but he loves it too well, to abuse it irreverently in his lips.

It was a good Counsel, once well gi∣ven by a Royal Parent to his Son;* 1.152 Let the name of God be more sparingly in your mouth: but more abundantly in your heart.

The Jews of old accounted the name Iehovah so sacred, that they durst not utter it.* 1.153 The High Priest alone, and that in the Temple only, but once in the year, at their solemn Feast, while he blessed the people, might have leave to mention it: For others, it was death. And I have read of a poor begging Jew,* 1.154 in these later and modern times, that had a great Alms offered him on these terms, but to pronounce that Word, who

yet refused it. They wound up the string too high, and became supersti∣tious. The Christian abates that, but continues truly reverent, and willing∣ly fears this glorious and fearful name,* 1.155 The Lord his God.

Dear Children! be you admonished in this weighty matter; and I hope you will take great heed that you of∣fend not with your tongue.

He that must needs at almost every word cry oh Lord! doth not so much say, oh Lord! help; but rather, oh Lord! come and punish my sin.

7. Not one that profanes that sacred name of God by wretched swearing,* 1.156 by horrid Oaths. Oh! no; an Oath was never allowed, but in ponderous and weighty Cases. And the holy Language still tells us, by the Conju∣gation wherein the word is only used, we should be rather * 1.157 passive than active. No further acquainted with an Oath, than when we are solemnly called upon by Authority not to be denied.

There is a curse from God, a flying Rowl, which, how unwelcome soever, shall yet enter into the house of the

swearer, and shall remain there, though sore against his will, till it, hath reco∣vered the glory of Gods name which he had wronged. There is but little gained by sin; men do but provoke the Lord to their own confusion.

The nations which knew not God; were yet a Law to themselves, and a great example to all Posterity in the condemning of this odious sin. With the Scythians the Swearers punish∣ment was loss of his Estate. With the Persians servitude and bondage. With the Grecians the cutting off their ears, as those that had infected the ears of others. With the Ro∣mans it was throwing down from a steep high Rock. Thus have they born their testimony before us, that we might receive instruction from a foo∣lish people, and learn in them our own duty.

Me thinks Dear Children! you should be every one saying to your selves, I see now indeed the Lord hath severely charged me (as once the Emperour Augustus to the Praetors of Rome,)* 1.158 that his name should not be vilely trodden under foot, or abu∣sed

by wretched Oaths in my lips.

He that will not so much as for∣bear these for Gods sake, bears but very little respect to God or his com∣mands. Other sins have their several excuses, such as they are, though but sorry ones. This is that hath nothing to say for it self. No cause for it; no sweetness, no pleasure, no profit in it; no credit, no advantage by it; * 1.159 nei∣ther believed nor trusted, one grain the more for it. Others are weary of it, the Offender himself hath not the face to plead for it. Of all men the Swearer sins upon the hardest terms. And he † 1.160 that ventures upon so hai∣nous a sin while he is young; oh what a monster may he become ere he die!

8. Not one that abuses himself or the good Creatures of God unto drunkenness.* 1.161 Oh! no, It is not for young men to drink wine, nor for the lovers of ver∣tue to mingle strong drink. He hath heard, the most holy men in Religion, the most renowned amongst the Na∣tions, the most Honourable in their several Ages, were all of them men of great abstinence. He fears sacrifi∣cing

to Bacchus would be a breaking off with Apollo; and falling into drun∣kenness a drowning of (those rare jewels) Understanding, Memory▪ and Senses. And therefore for their sakes, whether he eats or drinks, that Golden Rule of Solomons is still his memorial,* 1.162 In due season; for strength, and not for drunkenness.

The Grave (that undesired thing) how is it visited by thousands, and ten thousands before its time! and what Bill of mortality can be made of it but only this? It was * 1.163 their cups which were the bearers, and brought the dropsie corpse so soon thither▪ Oh! what mean we to complain so unkindly of the shortness of life▪ when it is our own hand, our own in∣temperance that cuts the thread and hastens death.

But thus (as a great Writer ob∣serves,)* 1.164 The Drunkard will needs have his lust, though it costs him his very life.

Men may through softness flatter, and with words too smooth tell us, the drunkard is no mans soe but his own: but the Lord hath other Lan∣guage

wherewith to salute him, Woe to the drunkards of Ephraim.* 1.165 Woe to him that dares thus deface the Image of God upon him; that being born a man, yet chooses to make himself a beast. Woe to him that saies to Consci∣ence, * 1.166 bow thou down and Sense shall stamp upon thee; † 1.167 that plucks reason from the chair, and sets up a Phaeton there; * 1.168 madness and fury to over∣throw the Chariot, and proclaim his own shame before all. Woe to him that fills every Table with vomits, that selleth his heart to work wicked∣ness, and becomes the Devils De∣quoy to draw others to all excess of riot, and at last to drown them with himself inperdition. Woe to him that by one sin makes way for others, for legions to follow; that by Drunken∣ness makes way for Contentions, for Murders, and for Uncleanness. Woe to him that hath forsaken the Lord, the Fountain of living waters, and makes his belly his God: that mans end will be destruction. Yea lastly, Woe once more to him that makes so many weeping eyes, so many aking hearts in his sad Family at home. The

Children cry, there is no bread; The dear Mother sighs, and replies; Whence my Babes! can I satisfie you? My Husband alas! is no longer my praise in the gates, but goes from me to sit with vain persons, till the wine and strong drink inflame him; foo∣lishly talking all the day there as the Sons of Belial, of matters not conve∣nient for them: while we, poor we, are left to naked walls, to raggs, and hunger at home.

Oh Drunkard, Drunkard! What hast thou done? Thou hast even con∣sulted shame to thine House, reproach to Religion, poverty to thy Estate, diseases to thy Body, everlasting dan∣ger to thy precious Soul, infection to all that shall ever keep thy company, sorrow of heart to thy tender Family, which thou oughtest to have been a crown of rejoycing unto. Therefore hear thou the Word of the Lord, thou that hast so often enlarged thy desires as hell after other cups: Thus faith the Lord, Thou shalt surely drink of a cup of bitterness and trembling from the fury of the Lord. Thou shalt be drunk, but not with wine; thou shalt

be overcome, but not with strong drink. Then mayest thou fall, and rise no more. Thus, even thus shall Ado∣nijahs feasts break up with amaze∣ment, and Belshazzars cups with trembling.

You are, it may be, almost wearied with this long Relation: but from such considerations should we gather up instruction and warning for our own Souls. The Spartans were wont, when at any time their Servants were drunk, to bring them in presence before their Children, that the odiousness of their carriage might breed the deeper ha∣tred of the vice. You have also now seen the Drunkard in some part of his vileness: though in modesty much hath been forborn of that filth and leudness wherewith he might too tru∣ly be charged. Oh that you may ne∣ver commit such folly in Israel. Let who will live in revelings and excess; drown not you a noble mind in slouds of drunkenness. Let the counsel which Cyrus once gave his Souldiers be your measure; what is truly con∣venient for you; and not what would* 1.169 overcharge nature unto drowziness;

nor inflame it unto madness. The drun∣kard may jovially call for much now: but this he may and cannot but know the score runs dayly on, and his rec∣koning will be very sore in the great day.

9. * 1.170 Not one that is profuse or riotous in any of his expences. Oh! no; where Frugality is not our Steward and Trea∣surer; we shall have but little imploy∣ment for Liberality, as our Almoner. He that will needs be lavish in his superfluities, will soon find himself (though but little to his own comfort) unavoidably straightned in his very necessities.

It was the sharp, yet just observa∣tion of the * 1.171 Satyrist, when Rome had once parted with their former vertu∣ous Frugality: they became forthwith a sad spectacle of all manner of vice and debauchery. Their fall must be our Young Mans, and indeed all mens caution and warning.

It may be thought too inferiour for a vertuous mind, an heart aiming at heaven, to stoop so low as the regard and looking after these pecuniary matters.† 1.172 But it is no dishonour to be

faithful and wise in that which is least, as well as that which is greatest. The Sun takes care to cherish the sorry Hyssop by the wall, as well as the lofty Cedar in Lebanon. And he that hath an earthly indigent Body (as his Souls poor kindred) lying upon his hand to be dayly provided for, must not disdain to take some thoughts for those due accommodations that are fit for it.

The evils are very sore which are under the Sun on both sides. There is that neither regards what he hath, nor what he needeth: but sensually, Epicurus-like, rusheth forth into all excess. There is also that possesseth much, and yet, * 1.173 Tantalus-like, he even famisheth in the midst of his abundance, and hath not an heart to allow himself to taste in the least mea∣sure of the good thereof. So rare is the true use of present things.

It is left to our care and wisdom to sail warily between both these rocks. The truly prudent and gracious per∣son takes himself allowed on the one hand, to eat his bread with glad∣ness, and to rejoyce before the Lord

in all that he putteth his hand unto What God hath given him he wisely partakes of it, and keeps his enjoy∣ments from rust by a temperate use. But he is still as cautious on the other hand, that he run not himself upon any exorbitant excess, or Dives-like deliciousness; of life; to consume▪ fair estate (which might be his dear Childrens comfort when he is gone) upon his present foolish lusts.

He looks first at what he needs; and saies,* 1.174 that is but little, and may suffice him; more were useless, and would ensnare him.

He looks next at what he hath, and saies; it is that measure which a high∣er wisdom than his own hath laid out for him, and it becomes him that his mind inwardly, and expences out∣wardly be both willingly sured thereunto.

The riotous sails by a far other Compass. Poor man! It is a title of generousness, an umbrage of honour that he affects: and it is a cloud of disgrace and general slighting that in the end he reaps. He hastens with the Prodigal to a luxurious life: and

still with the Prodigal he hastens as fast to disappointments, to husks, to hunger and want. He may be pro∣gressive for a while: but no man can ever be truly successeful in waies of evil.

We may write him down (as in the Prophet) A man that shall not prosper in any of his waies.

1. His Estate left him by the care and affection of his dear Friends (which he ought for their likes to pre∣serve as a Jewel and memorial of their Parental love) by this usage is soon forced away, and takes its leave of him.

Neither doth that go altogether alone.

2. His Credit, which was sometimes as so much current Coin, of great va∣lue; His respect, which formerly wai∣ted so fresh and so acceptably upon him; the Golden Sun being gone, these pleasant rayes, of course with∣draw themselves, and shine no lon∣ger.

3. His costly pleasures, which were so lately his too too improper pa∣stimes, these also come no more to

make merry with him. The guest grows low, and these dishes are set no longer for his Mess, or within his reach. Hardly so much as any memo∣rial left of them, save only a bitter taste upon the poor Conscience, scarce ever it may be to be washt down. One only undesirable associate left to bear him company, that * 1.175 same luxu∣rious disposition, which brought him to all this, will still hang about him to continue his reproach, and to make him yet more miserable.

4. The greatest sufferer is yet be∣hind. The next thing that is trodden down under his luxurious excess, is nature it self, and his own conversati∣on. Good Lord! what dishonest and dishonourable courses are they enforced to comply withall, for the gratifying of a voluptuous mind! Righteousness it self shall now be ra∣vished, rather than reduce his extrava∣gancies, or any thing of his former riotousness should be abated. The Historians observation is too readily drunk down as his Maxime, * 1.176 The estate is exhausted by ambition, and must be recruited, though by the greatest wic∣kedness.

He is now ready to do his devoti∣ons in the cut-throat Chappel * 1.177 Pau∣sanias tells us of in Acrocorinth, dedi∣cated to Necessity and Violence. Ile becomes henceforth a man of rapine and wretchedness. His feet (as the Apostle informs us) are swift to shed blood;* 1.178 Destruction and misery are (too truly found) in all his waies.

By this time he may spare himself the labour of making a Will, or choo∣sing Executors: the male admini∣stration of his own life prevents them both, and he lives the rest of his daies an eclipsed man, in great ob∣scurity.

He is at length sensible in what great ingratitude to the providence of God, in what great unnaturalness to his own Family, he hath sued a dis∣honourable fine, and cut off the in∣tail and inheritance from his poor Children: leaving them nothing to inherit but their Fathers shame. He sees likewise his Esteem withering before his face as the Figtree at the root. And being † 1.179 now no more what sometimes he was, he hath no longer any desire to be at all. He is ashamed

of himself, weary of life, and yet poor man, no way fit for death.

Such in conclusion is the spend∣thrifts race; no way desirable for any man 〈◊〉〈◊〉 after him. Oh! that all would be truly wise, and forbear bring∣ing upon themselves (what they are so loth withall) sorrows and streights in their latter end.

Dear Children! Affect not you too tender an education. It will but en∣freble Nature from vertuous Actions: and you know not what hardship God may expose any of you unto yet ere you die.

Affect not too costly an education: he, and he only is fit to enjoy much, that knows how to live with little.

Deal by the Estates which God in his providence shall please to give you, as Cicero once ingeniously and prudently advised, * 1.180 Let them not be so close lockt up, but that Wisdom and Liberality may have the Key, and at any time come freely to them: nei∣ther let them lie so loose and open, that Prodigality should at her pleasure abuse and waste them.

10. Not one (lastly) that idlely or

sloathfully wastes his precious time. Oh! no; He looks upon his time as his choicest treasure; a price put into his hands by the Lord for sacred ends, a price greater than all his Friends here can ever leave him, and therefore stu∣dies above all things how to make the most of it.

* 1.181Time is usually a commodity ex∣ceeding variously prized in the world. Some scarce know what to do with it; it is to them a waste and wearisome thing. The Lord Fatherly gives a space for repentance; and yet it cannot enter into our minds, that this is that day of grace. Others again find eve∣ry minute of great worth, they could put the most refuse and spare hours to a good use; to Prayer, Reading, Me∣ditation, or some great imployment Heaven-ward. What their Earthly Calling can spare, their Heavenly hath full occasion for. So that between both we have as much as we can well attend to, though we had (as in the Fable) Argus hundred Eyes, and Briareus hundred Hands. Oh! that we were wise, to gather up these fi∣lings of Gold, and to redeem our time

as becometh us in the Lord.

† 1.182It was indeed an ingenuous, and yet a sad sigh, which one once fetcht, when he told his Friend; It was not for the loss of an Estate, it was not for the loss of Relations, it was not for the loss of Honours, or any such things that he wept: but for (that dear thing) Time, which had been too quick for him, and was now slipt by, but not improved. Time fruitlessely passed will easily make an aking heart.

The ingenuous Young Man listens, and hears all this; he laies it up amongst his Treasures, saying private∣ly to himself, Take heed oh my soul! that thou provest not a foolish Phry∣gian, beginning then to become wise, when it will be too late.

It is recorded of Iulius Caesar to his great honour, That in all his affairs, he was never known to omit any op∣portunity, nor to refuse any pains; by which means he became so great. I will not say, Be ye ambitious of his Honour: but I must say, Be ye imita∣t••rs of his Industry. Accounting with yourselves (as the Father piously

of old) that labour is the honourable Schoole of Vertue;* 1.183 wherein your pro∣ficiency would soon appear to all. Such an one, Solomon at a great di∣stance, foresees what advancement he would soon come to, Seest thou a man diligent in his business? he shall stand be∣fore Kings, he shall not stand before mean persons.

These things are, and most justly may be the Young Mans Lecture, they walk with him, they talk with him. Wherever he goes he is still ponde∣ring of them.

He considers his outward man, and observes godly diligence, inherits a blessing, while negligence goes cloa∣thed in rags. He considers his in∣ward man, and fears (if time be care∣lesly lost here,) Eternity of happiness, will very hardly be found hereafter. He that labours not painfully in hi•• Calling, both Spiritual and Civil here on Earth, his heart is not right in the sight of God; his own Conscience will tell him, he hath no lot nor par•• in that rest, which remains for the people of God in He••ven.

CHAP. VII. Affirmative Characters what the vertuous Young Man is and ought to be.

YOu have now received some Ne∣gative Characters, and descripti∣on of the Young Person that is worthy of commendation and love indeed. That we might plainly understand what he is not, what he ought not to be. And oh that you likewise may cordially hate the work of them that thus turn aside, and for your parts un∣fainedly meditate a better course of life.

We will now look to the right hand, Affirmatively, and consider what the vertuous Young Person is, and ought to be, in whole heart are the waies of God. We might almost make our bo••st here, and say, in some measure as in the Psalms, Grace is

poured into his lips, and he is much fairer than the common Race of the Chil∣dren of men.

He is one whose mind is richly in∣layed, like the Kings Daughter all glorious within; curiously wrought by the hand of the Spirit. There may you find the Prophets Vision, Ierusalem pourtraied upon a tyle. Much of the very glory of Heaven it self drawn upon his tender soul: His heart is as a living Temple for the Holy Ghost. * 1.184 His thoughts and affections as perfumed Odours, aspiring and ascending continually as pillars of In∣cense heaven-ward. He cometh forth out of the purple morning of his youth, as the Bridegroom out of his Chamber, as the Sun out of the dawning East, and rejoyceth to run the Godly Race. More particu∣larly.

1. He is one that chooseth the fear of the Lord with his whole heart:* 1.185 For he knoweth it is to God he stands, or it is to God he falls. Others are vain, others are profane: but so dares not he, because of the fear of the Lord.

He believes the Scripture, and ac∣counts it no burden, no sadning: but a Jewel well worth his carefullest pre∣serving and laying up,* 1.186 The fear of the Lord is his treasure. Wherever this is wanting he reckons that place an ha∣bitation of Dragons; undesirable, un∣safe for any man to live in. And Abra∣ham said,* 1.187 Surely the fear of God is not in this place, and they will stay me.

He hath heard, all true wisdome, wherever it is, may be found out and known by this; This is its first and great principle,* 1.188 The fear of the Lord is the beginning of wisdom. This is to him as the due ballast to the Ship, which makes the Vessel indeed loome somewhat deeper: but keeps it from tossing too lightly upon the uncertain waters. It composeth his whole Conversation to great sobriety and stedfastness.

There is a sleighty sort of profession, too frequently up and down the world in these last daies, without much mixture of this weighty grace in it. But he easily concludes, that mans Re∣ligion, will soon prove as salt that hath lost its savour, and quickly go out into

some stinch. Oh! what shipwrack of faith, and all good conscience, must needs follow there, where the heart stands in no awe of God. * 1.189 The Fa∣ther long ago gave over that man as an hopeless Patient: He will soon be out of his way in point of conversation: that sets light by the true fear of God in point of affection.

It is a sad note, but it is a true one, That man that will not fear God wil∣lingly; shall be made (though little to his comfort) to do it by force. What most would seem to refuse, none shall be able to exclude. That dread of God which they flee from, shall pursue them, and overtake them between the straits. God will (be we never so loath) be feared of all. But woe be to that man, who having refused filial fe••re, as a grace, is con∣strained to lie under the scourgings of a judicial trembling, as his torment for ever and ever. The Lord preserve you from it.

But now it is still a note as com∣fortable on the other hand, to every true Child of God, that accepts his gracious fear chearfully; the Lord

will himself become their shelter, and City of refuge, that their hearts may quietly return to their rest, and need no more be amazed at any terrour out∣wardly. God would not have his dear people, fear the fears of others. On∣ly let us sanctifie the Lord of Hosts i•• our hearts,* 1.190 and he shall be for a Sanctua∣ry unto us.

The case is truly weighty on both sides. The serious Young Person takes it up, goes with it into the Sanctuary, and there weighs it before the Lord, and at length comes forth cordially contented, that the just fear of God, should be to him (as to the Patriarks of old) the great Badge and Cognizance of his Religion.

2. He is one to whom the Lord Ie∣sus Christ is exceeding precious.* 1.191 He loves his Father, he loves his Mother: but still saies, Jesus Christ alone, he, and none but he can be my Saviour. He could herein even break forth into an holy triumph, and begin (with * 1.192 the Father) to sing the Songs of the Lamb;

The Saviour is born; oh! glorifie the Lord. He hath appeared on Earth; be ye henceforth lift up ye everlasting Gates. The Bridegroom is shortly returning again; oh light your Lamps, and go out to meet him. Sing to the Lord in the joy of this salvation; Oh! let all the earth praise the Lord.

The Iron, though senseless, willing∣ly moves toward the Loadstone, and is loth to part any more from it. Christ is his Load-stone, and his heart is even constrained and drawn out with great affection after him. If the presence of the Sun, be that which alone makes day to the dark world: The enjoyment of Christ is more to him; the light of life, that makes a day of grace; the chief of his com∣forts, * 1.193 his heaven, his all.

He could say wi••h pious Suenes, in the midst of the greatest discourage∣ments, I will follow my Saviour in li∣berty▪ and bondage; in prosperity, and adversity; in life, and death. Whilest the smallest thread of life remains in my heart, or the least measure of warm breath shall sit upon my trembling lips. Him will I love, and combate for him against the gates of hell.

All in Christ is excee••ing dear to him. His Offices, his Ordinances, his Person. He pleaseth himself, to be often piously thinking, what Christ hath done for him; but above all, in the thoughts of what glory he shall shortly have with him.

Such a Saviour he cannot but dear∣ly love, the desire of his soul is toward him; and having heard by the hea∣ring of the ear a report so sweet, and so comfortable concerning him, he henceforth even longeth till he may come where he may see him. In the mean time he waits with patience, and saies with Peter, though trembling, yet truly,* 1.194 Lord! thou knowest all things: thou knowest that I love thee.

3. He is one that greatly reverenceth,* 1.195 and desireth much enjoyment of the Spi∣rit of God. What others either care∣lesly know not, or carnally speak evil of, he hath set his heart much upon.

He sees the Spirit of this world, and what that is; a foolish, low, worthless, and froward thing. It is to him, as Saul in his fury; and he de∣sires it should sway no Scepter in his bosome.

The Spirit of God, he understands it is far nobler; a Spirit of power: and yet so of power, as it is withal, a Spirit of much sweetness and love. A Spirit indeed of many excellencies, rarely contempered together. A Spi∣rit of power,* 1.196 of love, and of a sound mind, which makes him still cry, as David,* 1.197 Lord! uphold me with thy free Spirit: Which is as the pleasant * 1.198 Em∣phasis of the radical word imports, Thy Princely, generous, ingenuous, and noble Spirit. A Spirit of Divine Con∣duct, a Spirit of Soveraign Command. So fit to guide, so able in the greatest straights to order, to govern, and lead the whole man.

The Spirit of God, may be un∣worthily blasphemed by some, and falsely pretended to by others: but it carries its own testimony with it; bright rayes of divine luster and beauty will quickly appear, quickly shine forth, and shew themselves, wherever it truly comes.

He understands (as indeed the poor Heathen likewise did) in the affairs of this life, there is nothing of worth to be performed, without the

common gifts of it. No * 1.199 man (said the great Orator) ever became emi∣nent, without some peculiar breathings of a divine spirit upon him.

And in the concernments of grace, he sees yet more plainly; † 1.200 it is by this good Spirit of God, that we poor earthen Vessels, are prepared to re∣ceive any heavenly treasures.

This is as Zerubhabel, without which, the work of the Temple goes not on. No praying, no hearing, no duty, no service, no true professing of Christ, without this Spirit. * 1.201 No man can say (in language acceptable to God) that Iesus is the Lord but by the Holy Ghost.

This is that blessed Guide, which should lead him into all truth; the Comforter he so much longs for, which should relieve his soul; the Spirit of Witness, which is to seal him up to safety, and keep him alwaies ready, to the great day of Redemption.

He humbly purposeth, through grace never to grieve, never to quench, this Spirit. He esteems it as the Sun to the Day, as the Soul to the Body; and begs of God, that he may all his

daies live in it, and in all his waies be led by it.

4. He is one that desires and labours* 1.202 to acquit himself Christianly toward his Conscience. This is that Theam, so slightly talked of almost every where. He is willing to sit down, and study it more seriously before the Lord.

He takes notice, it is set as Gods Vicegerent for the government of all his waies, and under him to be his greatest comforter or tormentor; which may * 1.203 not be despised, neither can it with all our frowardness be de∣posed.

This is that faithful Register, that (against the wills of many) so † 1.204 care∣fully transcribes, and preserves forth∣coming, upon indeleble Characters, whatever is put into its hands, whe∣ther good or evil.

He is loth it should slumber in his bosome, as those Idols in the Psalmist, which have eyes,* 1.205 and see not; ears, and hear not; neither do they understand.

And he is as cautious, that it be not causelesly frighted, or superstitiously put in fear where no fear is. That usually proves (as the * 1.206 Historian ea∣sily saw) a deifying indeed of our own Idols: but an open neglect of the true God, and in conclusion, a carnal tread∣ing down all good Religion.

He therefore takes great heed, that his conscience be not over-ruled, and brought in bondage by Customes, Times, Interests, Examples, or what∣ever is not of God. He brings it fre∣quently to God, and his word; he dares not perplex it with perverse dis∣putings, or endless intricacies: but leaves this one great charge instead of many with it; Know thou (oh my con∣science!) The voice of the shepheard: but trouble not thy self whatever strangers shall buz in thine ear, or say unto thee.* 1.207 Thou shalt worship the Lord thy God, and him only shalt thou serve.

Thus to treat our Conscience were honourable indeed. It might put some period to our wearisom strifes, and would certainly become the praise of profession, and our great rejoycing

before the Lord. Conscience though it riots not: yet it feasteth, and be∣ing duly respected, is truly pleasant, ever chearful. And happy is that Young Man, who reflecting upon his former waies, can in his riper years, truly read those great words of the Apostle,* 1.208 and say, Herein have I exer∣cised my self, to have alwaies a Consci∣ence void of offence toward God, and to∣ward man.

5. He is one that loves and delights* 1.209 indeed in his Bible. It is to him the Oracle of God; and he is willing it should be the man of his Counsel.

It is no offence to him that he finds it (as the Father) in its phrase so * 1.210 fa∣miliar and open; he finds it never∣theless in its success exceeding power∣ful, filled every where with the deep mysteries of God. And he accounts it a sin of a very high nature for any to neglect or esteem lightly of it.

He could heartily write upon it,* 1.211 as once that noble Lady, the night

before she suffered, in the first Leaf of 〈◊〉〈◊〉 Testament she gave her Si∣ster; I have here sent you good Sister! a book; which although it be not out∣wardly trimmed with Gold, and Pearls: yet inwardly is more worth than all pre∣cious stones. It is the Book dear Sister! of the Law of the Lord. It is his Te∣stament and last Will, which he bequea∣thed unto us poor wretches, which shall lead you unto the path of eternal joy.

He sees the great instability, the tossings and unfruitfulness of men in Religion; * 1.212 and fears it ariseth from their being too great strangers to the Word of God. And therefore en∣deavours for his part, wisely, and gra∣ciously to prevent the growing of such evils upon himself: and believes, a pious and constant converse with the Scriptures, the readiest and loveliest way thereunto.

He therefore rests not (as too ma∣ny fondly do) in a thin verbal com∣mendation: but presseth still further after, the most familiar acquaintance, with these sacred and only eviden∣ces of his heavenly inheritance; ma∣king much conscience of putting in

practice that faithful advice of the * 1.213 Ancients, Wisely to contract his occa∣sions in the World, that he may have the more leasure and freedom to read and meditate, and that day by day, in the good word of God.

He remembers with himself, the Tables of old were carefully kept in the Arke. And that he might never lose his Bible, he laies it up safely in his best † 1.214 Cabinet, his very heart.

6. He is one that willingly prepares, and composes himself to some honest cal∣ling, wherein he may live afterward ser∣viceable and comfortably in his Genera∣tion. He is loth to come into the world as an useless Cipher, or to stand in it as a Tree that cumbers the ground; and therefore often fore∣thinks with himself, how he may ap∣pear in his time, with somewhat of true worth upon the Stage. He rec∣kons his life as a Lamp; which should be giving some light to others, while it spends it self. And is very prone to conclude with him, who was wont to say, There is too little difference be∣tween him that is dead indeed, and him that lives dead in point of usefulness.

The Lord hath committed to all some Talents for improvement, though with great variety. To some more eminently, those of the inward man, for counsel and direction. To others more manifestly those of the outward man, for labour and exercise. It will be expected at all our hands, that we bind not up our Lords Talent in a Napkin: but as we are individual∣ly qualified, we should address our selves, and chearfully attend our mea∣sure of service to the good of the whole.

We are all of us Gods witnesses, that throughout the whole Creation, from the Angel in heaven, to the Hys∣sop by the wall; from the Sun in the Firmament, to the waters in the hid∣den veins of the Earth, all of them labour to perform those good offices, which God in his wisdom hath crea∣ted them unto. Thus is uselesseness to all these a thing unknown.

The industrious Young Man is wil∣ling to take example from them: and desires not to stand idle in the Mar∣ket place; while all other Creatures are thus diligently at work in the Lords Vineyard.

His first care is in the choice of his Calling. Wherein he observe ••00 many miscarry. Some by unadvised∣ness therein, bind themselve; (as it were) Apprentices to continual tem∣ptations; and in effect, necessitate themselves to the promoting and service of (what no man should abet or shelter) sin and vanity in the World. Others again, match them∣selves to imployments, which their dispositions can never affect; and so * 1.215 toil in them (as the Slave in the Turks Gallies) heavily and unwillingly all their daies.

These Rocks, he endeavours wisely to shun. And therefore aims that his Calling, may he in its nature, just and lawful. In its discharge, comporting with a publick good, and serviceable to his private support. In its kind, he remembers the Lacedaemonians wis∣dom, and seeks to have it in some measure suited to his own * 1.216 abilities and inclinations. And because in these things he is young, unexperien∣ced,

and very subject to mistake: he refers himself very far, to the ri∣per judgement, and disposal of his Friends.

His next care is, concerning his due carriage in his Calling. Having thus chosen, he now setles his mind, * 1.217 reckons his Calling, the Sphaere, and Station which God hath set him in, and studies henceforth how to adorn his Province. A homely Cottage well kept may yield a delightsome abode. And the meanest Calling may be highly beautified by a wise carriage in it.

He is very desirous to be truly dex∣terous, and skilful in it. His affecti∣ons are even enflamed, having ob∣served the Scripture to take such an honourable notice of Tubal Cain, as being an Instructer of Artificers.* 1.218 So lovely is ingeniousness, even in these lower things, before the Lord. For the encouragement whereof he is pleased to record it as proceeding from his own Spirit; That Bezaliel was so skilful about the work of the Tabernacle.* 1.219 See, saies God (and let no man slight it) I have called Beza∣liel by name, and have filled him with

the Spirit of God in wisdom, and all manner of workmanship.* 1.220 It is his God that teacheth, even the Plowman his discretion.

He is further willing to be heartily painful. Chearfully submitting him∣self to that great Law, which is now unalterably imposed on all flesh; In the sweat of our brows to eat our bread.

He flatters not himself with great expectations of building his nest on high. Duty is his; the Lord hath left that with him. Disposal is the Lords; and he is contented it should rest there. A blessing from God, that indeed he counts much upon, and joyes greatly in it: but as concerning the World, he easily sees, all things are, and will be here, full of disap∣pointments, vanity, and vexation of spirit.

He takes himself concerned, be his Calling never so plain, to commend his endeavours, and all their success by prayer to the Lord; in the Language of the Psalmist, Let the beauty of the Lord my God be upon me;* 1.221 establish thou the work of my hands, yea, the

work of my hands establish thou it.

Thus our Young Man chooseth, and thus he travelleth in his Calling. He that passeth by may justly break forth, and say, The Lord be with you, we bless you in the name of the Lord.

7. He is one that is easily contented with almost any food and raiment.* 1.222 He sees the time of his life, in the whole of it, is like to be but short: and he con∣cludes with himself, it were very pre∣posterous, very unbecoming, if our thoughts about such inferiour things as these should be very long.

Fond cares about the body, prove commonly, as Absalom, that stole away the hearts of Israel from one more righteous than himself; from David, his Father. These also too frequently entice away the strength of the mind after them; they love to hunt abroad; but they even * 1.223 starve the precious soul, and leave that neglected, and disrespected enough at home.

He therefore shares the dividend, as equally as he can, between them both. Somewhat (he is sensible) he owes to both; and is willing to wrong

neither. His † 1.224 soul shall have the first fruits, as an offering due to that. The remains and gle••nings he thinks will be enough, and may well serve for the body.

In his diet,* 1.225 he hears plainness and temperance, breed the kindliest health and constitution of body; the freshest agility and liveliness of mind; pre∣serving life (so dearly desired of all) with much sweetness, and freedom from diseases, through the blessing of the Lord, unto gray hairs. Such are the fruits of Temperance; it makes a fair amends in the end: whether it pleaseth or no for the pre∣sent.

These things, the sober Young Man accounts matters of weight, too great to be h••zarded, Vitelli∣us-like, for the humouring of an irrational appetite, and therefore resolves to be justly tender of them.

* 1.226 The ancient care, and carriage of the Primitive Christians is highly honourable in this respect, and he is willing to take it for his Golden Rule. He eates what may temperately allay his hunger, he drinks what may equal∣ly quench his thirst. Such a proporti∣on in both, as may become the modest and chaste to allow themselves. His whole deportment shews, while his Religion is the Theory, his Conversa∣tion is the Praxis. He so eats, and so drinks, as one that receives Instructi∣on as well as food, as one that is ever mindful of the righteous Laws of Christian Discipline; and doth all (that he doth) to the glory of God.

It is to him a maxime not altoge∣ther contemptible, To rise up from Table, as well as sit down with some sto∣mack. The Italian Proverb frequent∣ly whispers him in the eare as he sits at meals, If you would eat much, eat little. Oppress not nature, quench not the fire by casting too much fewel up∣on it.

His health, it is to him as the salt and sauce; which give the relish to every dish upon the Table. It is his

best bed-maker, that makes his bed so easie to rest on, and his sleep so re∣freshful to him. It is his taster to all the comforts of life; without which nothing savours, nothing pleases. And therefore he bids farewell to those surfetting dishes, which would other∣waies banish, and force away so sweet, so pleasant a Companion from him.

The endowments of his mind, and their exercise are to him still far dea∣rer. It is by them that the Soul looks forth out of her Mansion of the body; appears at the Casement of the Sen∣ses; and shews her self fair as the Morning, clear as the Sun; a Princess indeed, the Daughter of the great King.

He would not for a world, that the least indignity should be offered to so Noble a Guest, or any obstruction put upon those honourable operations, it is so divinely imployed in. That the motion of those Golden Wheels should be clogged by any Kitchin dust, or filth getting within them.

He allows his body very much re∣spect, as remembring it shall be one

day Copartner with him in glory. But desires it still to rest satisfied with what is fit for it in its place; that as * 1.227 a Servant it may be alwaies ready ••t the Souls beck; a weapon of righ∣teousness to serve the glory of the Lord.

In his habit, his cloaths are to him the sad memorial of his sin, the co∣vering of his shame; taken up at the second hand, having been either † 1.228 the Lodging of Worms, or the every-day Coats of Beasts, before ever they were his. He remembers, and thinks on these things; and sits down, find∣ing but cold encouragement to be proud of his Cloaths.

The utmost that he henceforth aims at is a clean and decent plain∣ness. Concluding * 1.229 (as Lycurgus amongst his Laced••monians) that it is he, the endowments of his mind, the com∣lines of his body, which must rather be an ornament to his cloaths, than they to him. He is willing with that Am∣bassadour, to wear his Doublet of Cloath of Gold, with a plainer baize Coat over it without. Any Garments satisfie him outwardly; so he may

but have (his Cloath of Gold underneath) an enlarged heart toward God and goodness inwardly.

It is enough to him if he hath, with Iacob, any convenient rayment to put on. He * 1.230 troubles not himself with a restless affectation and niceness about trifles; what trimming or what Lace, he knows Wisdom and Vertue are far the best. The Peacock may be the gayer, but the Eagle is still the far nobler bird. † 1.231 And indeed cloaths with any, are but like the Sign over the door, which tell all men what kind of shop and mind there is within.

8. He is one of great modesty,* 1.232 and chastity in all his carriage. This he reckons his Shibboleth, his nearest trial; wherein nature must, and soon will discover it self, whether filthiness, or holiness; the righteous commands of God, or the wretched lusts of the flesh be dearest to it.

This is indeed the dangerous * 1.233 sea∣son of his life. The Archers begin

now to shoot sore temptations, and enticing thoughts rush in thick upon him. But he goes to Gods Armory, he takes up his Bible, and often reads the Fathers conversion-Scripture, praying the Lord that it may prove his also, and a preservative to him from the power of evil;* 1.234 Not in chambering, and wantonness: but in putting on the Lord Christ. We may I see in a few words understand all of us, what our life and great care should be.

These last daies of the World are greatly sunk from a generous noble∣ness, and man-like delight in heroical a••chievements, to a Spirit of * 1.235 effemi∣nacy and so••tness. It is not desirable, nor indeed altogether convenient to lay before the chaste Reader much description of it. Let it be thrown amongst the works of darkness, to be brought to light no more, let it so die, the sooner the better. Only we can∣not be ignorant, we are born to far higher things; toward God, toward our native Country, and toward ou•• own Souls: than wanton Comple∣ments, and dalliances of the Flesh. And oh that all would know, a Sard••∣napalus

life, seldom but meets with a Sardanapalus's death. Babylon shall one day receive for all her luxury wherein she hath been so profuse; measure for measure, from the aven∣ging ••and of God. How much she hath lived deliciously,* 1.236 so much sorrow and tor∣ment give her. Such is the sad Exit of a loose and vicious life; he dieth, and is numbred for ever amongst the un∣clean.

These things are the Young Mans warning pieces; and for their sakes he is resolved to stand upon his guard, and to abstain from all appearance of evil. Wantonness in Gestures, obscae∣ness in Speeches, lasciviousness in Actions, (however too much favoured by others) are to him as the sulphu∣rous sparks of Aetna, as so many flames breaking forth from the bottomless pit; the shame of the Actor, the danger of the Spectator; an immodest abusing of nature, an open defiance to all Vertue, and which is yet far more, an high con∣tempt poured forth in the fa••e of Religion it self. His Soul, as the righteous soul of Lot, is grieved,

and he turneth away from them.

* 1.237Chastness is still exceeding dear, and honourable in his eyes. As the cleanness of the vessel, where the hea∣venly Treasures should be put, the clearness of the Paper, whereon the words of life should be written; the Souls fidelity to God under all allure∣ments to the contrary, its victorious triumph and conquest over the snares of Satan. He willingly cuts off all oc∣casions, which might in the least en∣danger or stain the purity of his mind, and watcheth••to the utmost, that he may keep himself unspotted of these pollutions of the flesh.

He ••irst maketh a Covenant with his eye † 1.238 that it should not rove after vanity. He knows the heart is weak, and too prone to be drawn away by it. He hears of some that have eyes full of adultery,* 1.239 that cannot cease from sin, (the sad character of too many) but he desires to feast his on the good Word of God; and then without rowling to or fro, to look straight forward, and to ponder the path of his feet.* 1.240

He sets the like guard upon all his other Senses, remembring the sage

(••though almost Paradoxal) counsel of the * 1.241 Ancients, Shut up those five windows, that the house may shine the clearer, and the noble Inhabitant (the soul) may rest the safer.

He then wisely withholds making provision ••or the flesh: Lest † 1.242 giving lust its baits, it should become as the Sons of Zervia, too hard for him. Fulness of bread and idleness were Sodoms sins; and all unnatural leud∣ness, was by and by Sodoms shame.

Strange and light attire, it is to him a thing needless to provide it; burden∣some to mind it, and when all this is done, disgraceful to wear it. He hath heard the Ancients much condemn it, and he doth not desire it.

But above all, he chargeth his heart, that it should not dare to dally with any lustful thoughts, though never so secretly. * 1.243 Sin is sin in the root, as

well as in the fruit; in the thoughts as truly as in the actions; and S••tan will soon grow bolder. If he once gets footing so far as the heart, he will sc••rce be so modest as to stay long there. The fire once kindled there, will quickly break out further; Out of the abundance of the heart the mouth will speak, the hands will act, and will no••, be restrained.

Or however his danger is still the same; where sin seeks most for shel∣ter in the secret chambers of the heart: there, even there Gods sear∣chers come most. God will have the secretest Cabinet opened. Where his sins burn most, the eye of God shall find him out. The unclean person may take it as a Mene Tekel written upon the wall for him. I the Lord search the heart,* 1.244 and try the reins to give unto every man according to his waies, and according to the fruit of his doings.

Finally, He concludes, as we all likewise justly may, that our bodie; ought to b•• the Temples of the Holy Ghost. If he could break away from other considerations, and set light by

them: yet the dread of God comes in; and curbs him, with this tremendous warning in his ear,* 1.245 If any man shall de••ile the Temple of God, that man shall God destroy. Oh Sirs! it is no decei∣ving our selves, or dallying with sin; God cannot be mocked.

9. One that wisely laies up all the memorable experiences and observations of his Youth for the better instruction of his riper years.* 1.246 These are that good Treasure so well worth our gathering; the safest and trusty guides of life. The Eleazars, the faithful servants with which the most tender mind, as Rebeccah, is very inclinable to go along.

* 1.247It is by them that so many Arts and honourable Attainments have been hatched up, and brought by de∣grees to any maturity. Books and bare reading may render us nicely witty and ingenuous for airy discourse: but it is still left to further experience to settle and furnish us out more so∣lidly for real affairs. We may reckon, and not misreckon neither, as † 1.248 Affra∣nius the old Poet, in hi•• famous In∣scription upon the doors where the

Roman Senators so frequently met. If Wisdom be the Child, Experience seems the Parent that brought it forth; and Memory the Mother in whose bo∣some it rests and still lies.

It runs much in all our minds na∣turally to say, (as he in the Gospel,) Except I see I will not believe. * 1.249 Know∣ledge it seems must come in by the broad gates of the Senses, ere it can have its access to the mind, or any private audience in those inward Chambers.

The ingenuous Young Man hears all this. And what Historians tell us was ingraven of old upon Plato's Seal, he is freely willing it should be the sententious Motto of his Arms: † 1.250 Experience (when all is done) is the great Governess, that beareth the best rule in all things.

And therefore that he might not lose the surest means for his good in∣formation, or live upon trembling uncertainties all his daies; he agrees heartily with himself, to get the best and ••ullest satisfaction that he can, as an eye-witn••ss in all things. And therein resolves more particularly,

• 1. To keep a Diary and just ac∣count of all the sore judgments of God upon wicked men in his time. For they are indeed as the severity of God upon Shiloe; as devouring flames upon our neighbours house, and may well be a near warning to us. They are as the stroke upon the two first Captains and their Fifties; that we might fall upon our faces, and say, Oh my Lord! let my life be precious in thy sight,* 1.251 I will henceforth fear, and not dare to do thus presumptuously.
• 2. Of all the Lords tender mer∣cies toward his faithful servants. The hidden Mannah wherewith he inward∣ly so often feasts them. The mani∣fold sweet outward deliverances, wherein he so remarkably in their greatest straights owns them. Which makes him cry out as the Queen of Sheba,* 1.252 Blessed are these thy servants▪ oh Lord! Happy are they that are in such a case, whose God is the Lord. Oh! that I may be also as one of those, upon whom thine eyes are thus for good continually.
• 3. He is as desirous to preserve the Register of all the Lords dealings by

• him in particular, and whatever be∣fals him from his Youth. Herein the Lord plainly chargeth him, (as Moses of old adjured the Israelites,) Thou shalt well consider in thine heart,* 1.253 and re∣member all the way that I have hitherto led thee; to try thee, and to prove thee, that thou mightst in the following part of thy life, know and acknowledge the God of all thy mercies.

Dear Children! these things I commend unto you with the utmost Cordialness, that I am able. He is a Scholar indeed, that is Gods Scholar; and he learns indeed, that meditates in the Works, as well as in the Word of God.

Here you may see all things, as in a glass before you. Here you may ga∣ther every one of you, a little History of your own, wi••h great delight and profit.

Be oh! I pray, be you truly careful herein, and it shall be a sweet means to make you wise in your Generation, as men; to establish you in a great composure of Spirit in all your pro∣fession, as Christians.

* 1.25410. One that willingly bears in mind

that great Memonto, which the Lord hath so particularly given in charge to Young People:* 1.255 Rejoyce oh Young Man! (•• if so thou darest, and thine heart can serve thee to sport securely in thine own ruine) but know that for all these things God will bring thee into judge∣ment.

This is that day, that shall come as a snare and destruction from the Al∣mighty upon the Children of Men. A day that all are enough warned of; a day that few duly provide for. This is that day that shall decide that great Case, which hath so long depended; that shall resolve that Question of all Questions, which to this hour hovers, and passes to and ••ro so thoughtfully in all mens minds:* 1.256 Then shall the Lord shew who is holy, and who are his.

This is that day wherein the World to its utter astonishment (as Iosephs Brethren, troubled at the unexpected ••ight of one so little looked for, so little delighted in) shall yet once again hear and see more of Christ: That the residue o•• the great work of Redemption might be finished, and the Kingdom delivered up according

to the earnest longing of the whole Creation, in the fulness of its glory to the Father.

This is once more that day, where∣in grace, and * 1.257 grace alone shall find favour in the eyes of God. Hypocrisie shall then shelter none; Estates shall then buy off none; It is the just Judge of the whole Earth, who sitteth then upon our trials, and a righteous judgement, according as every mans Case shall then be sound, he will impartially pass.

None can here plead ignorance, o•• say,* 1.258 they heard not of it. Enoch the seventh from Adam (so long ago prophesied of this (so openly, that who would might understand it) Behold, he cometh with ten thousand of his Saints.

We cannot make our selves stran∣gers to it. The blind and the deaf both heard and saw it. The poor Heathen awaked as amazed men, and said one to another; This World will one day have a tragick end, and we shall all be certainly judged for what we now do.

* 1.259 Their Philosophers they freely yielded it. Their † 1.260 Sybils and Poets dayly sung of it. And all flesh may now without further thought or doubt sit down and confess with the Apostle, 〈◊〉〈◊〉 We know we must all (none excep∣••ted) appear before the judgement seat of Christ (in the solemnest case that ever was tried) to receive of him according to the things done in the body; whether they be good, or whether they be evil, 2 Cor. 5.10.

Oh Young Man! Young Man! how often hast thou seriously thought of this day? A day wherein these eyes of thine shall see Christ himself coming in the clouds, with great power and glory: from the brightness of whose presence, Heaven and Earth shall be ready to flee away.

Then shalt thou see th••se Royal

Officers of State, the Angels of Hea∣ven, so numerously up and down amongst us, attending their Masters business, summoning the Graves of the Earth, calling to the Waters of the Sea, to deliver up their dead (al∣most now forgotten) that have been so long since committed to them.

Then shalt thou hear the shrill voice of the last Trumpet, sounding that solemn Call to all Flesh; Arise ye dead! and come unto judgement. Oh how loth will the Sinner be, to rise at the ringing of this Watch-bell! How little heart will he have to put on his old cloaths of sinful Flesh, and appear in them before the Lord! How loth to meet with his body in so sad a place, upon so sad an occasion;* 1.261 that they may now together as joyless Companions, receive the bitter wages of all their former sins.

Then shall you see the Prophets Vi∣sion, dry bones live indeed; then shall the dead awake from their Long sleep: the Father with the Son, the Poor with the Rich, and go to receive every one their several Sentence from the Lord.

Then must, the Sun be content to be darkned, and the Moon (to the amazement of all beholders) shall become as bloud. Then must the Stars, like withered leaves, fall from their places. The Flouds roaring, the Earth flaming, the Elements melting, the Heavens, like a Scrowl of Parch∣ment, passing away; and almost all Flesh shreeking, and crying out, In vain have we flattered our selves, in vain have we put far from us the evil day. Notwithstanding all our loth∣ness it is come; even the day of his wrath, and who can stand before him?

Then comes forth the definitive Sentence from the Judge's own lips, to the godly on the right hand,* 1.262 Come ye blessed of my Father, inherit the King∣dom prepared (so long by me, desired so affectionately by you) Enter ye (now at length once for ever) into the joy of your Lord.

Then also comes forth that heart∣wounding Condemnation on the left hand,* 1.263 Depart from me ye Cursed (go, go, cursed ye are, and shall now to your own everlasting smart feel it, far from any rayes of blessedness shining

upon you shall your place henceforth be, and your condition as far from rest or ease) Depart from me ye Cursed into everlasting fire prepared for the Devil and his Angels.

Then shall that slighted word Eter∣nity, trampled so much under foot now, be found, and felt a ponderous thing indeed. * 1.264 This oh! this shall make the night of Sinners sorrow so doleful to him; there shall never, never, never, more arise or shine any day upon him.

Never so many aking hearts, never so many pale faces seen together since the World began. Then shall the stout hearted be spoiled, and he that knew not how to brook the fe••r of the Almighty here on earth, his spi∣rits shall then fail him apace, his heart shall thenceforth meditate terrour, and his own tongue confess, his punish∣ment is now become greater than he knows either how to † 1.265 avoid, or how possibly to bear.

This great day is to the pious young man, the Memorial of all Memorials; a cogent, and constraining argument to bring him into Gods Vineyard.

As the Apostle calls it, the terrour of the Lord,* 1.266 and he is willing it should perswade him.

He goes up to his Watch-tower, he concludes with himself; what ever lies neglected, this day must be time∣ly provided for: and he prepareth unfainedly (as he is able) for it.

1. He first spreadeth his hands to∣ward heaven, and draweth with much humility toward God. Having been so exceeding sinful hitherto; he is loth to be false, or further dilingenu∣ous now. He freely confesses guilty. And what could easily enough be proved against him, if he should go about to deny it, he filially acknow∣ledgeth; passing sentence upon him∣self, as one whom God for his mani∣fold and hainous sins, most righteously might condemn. Yet still hoping the Lord will give him the benefit of his reading, and the blessed favour of that sweet Scripture.* 1.267 He that judgeth himself, shall not be judged of the Lord.

2. He then beforehand entreats the Judge himself (for the Lord in

his stupendious mercy allows it) to become his Advocate. He dares not indeed trust his Case in any meaner hands. He now putteth the very hopes of his life in his Saviours righ∣teousness; saying, That, and that alone is the righteousness, that can answer for him in times to come.

3. He lastly resolves to set the straightest steps, to take the greatest heed to his whole Conversation: do∣ing those things only now, which may be fairly responsible, and abound to his good account then. And so he waits till the Lord shall please to call for him.

In this posture he watches day and night; left the spirit of slumber (which is faln upon these last daies) should at any time overtake him. And wishes that all men had also the ear of the Learned, to † 1.268 hear (as the Father of old) the voice of the last Trumpet sounding continually from heaven unto them.

He sadly sees indeed, what is do∣ing, or rather every where misdoing in the World. Some contending too unkindly, too unnaturally, too unbe∣coming Christians each with other; as if Christ were now divided, and Religion, contrary to its own sweet nature, setting up a fiery standard, and the Professors of it (to the amaze∣ment of all beholders) transported into a spirit of inhumane fury, every man against his Neighbour. Which makes him cry out with the * 1.269 Poet; Oh Friends! is it possible, that heavenly minds should harbour such earthly pas∣sions?

He sees others, panting as eagerly after the very dust of the earth, to the apparent hazard of what is infinitely more worth, Heaven, and Everlasting happiness. So that the very Child might too justly upbraid them in the words of the † 1.270 Philosopher, See, see, how they grasp after Earth: to the loss, the utter loss of Heaven it self.

He sees in conclusion almost all men too near the words of the Psal∣mist, Walking in a vain shaddow.

But he for his part thinks himself

highly calle•• of God to another tem∣per of heart, a far better course of life. And therefore pitcheth upon this one request, as that which of all other most concerns him, Oh let me be found of thee my Lord! at that day in peace.

11.* 1.271 He is onee that aims to make his every-day Conversation a just Copy, and Pattern of his whole life. He considers how ••itly the day resembles life: seeming indeed but an Epitomy, 〈◊〉〈◊〉 Abridgement, and lesser Map of it. And therefore he awakes in the Morn∣ing with the chearful remembrance of God.

He delights also to rise as early •• that he might gain some fresh, per∣sumed, and previous thoughts be∣fore o•• her affairs crowd in upon him •• accounting it very * 1.272 unbecoming, and the open Symptom of an ignoble hopeless disposition; To fold the arms to any longer sleep, when God brings in so fair, so bright a Lamp, as the rayes of the Sun, for us to rise by.

He enters the day with Prayer, and Reading: seeking to interest the Lord

and take fresh counsel from his Word for all the following occasions of the day. He goes forth from chance to his Calling, endeavouring painfully, and patiently to undergo the service, and evils of the day, with an unbro∣ken mind. * 1.273 He sets down in the Evening, and Pythagoras-like, makes up the accounts of the day now past; He commends his Soul to God at night, as one ready to take his leave of the World, to whom it would be no surprize, though his bidding good night, should be his parting with his Friends indeed; his undressing, his putting off all things here; his Bed, his Grave; & his sleep, a sleeping with his Fathers, till the sweet Morning of the Resurrection, when he might awake, satisfied in Gods likeness, and see the Sun of righteousness shining upon him indeed.

Thus with the Rose he lifts up his face toward the Sun in the Morning, perfumes the ambient air with a fra∣grant odour all the day. And still with the Rose, vails up his head at night, with a fresh dew from heaven, resting, and lodging upon him.

So sweet a life, so dayly a death oh! how familiar, how welcome, and easie would they make death it self (as a friend of long acquaintance, and be∣fore-hand provided for) when ever i•• comes indeed.

13. * 1.274 Lastly, and more comprehen∣sively. He is one whose growth is an intire growth; of the min•• within, as well as of the body without. In Ver∣tue, as well as in Stature. It is his day∣ly care, and prayer that he may grow in wisdom, and savour with God, and Man.

He esteems it the beauty of his Youth, to be truly respectful to the Aged. * 1.275 Nature presented it as •• matter of high concern to the blind Heathens: and the Lord himself hat•• more expresly required it at our hands. † 1.276 Thou shalt rise up before the hoary head, and honour the face of the old man, and fear thy God. I am the Lord. God scarce takes himself to be duly feared: where this is negle∣cted.

He is one who foresees his Parents shortly giving up their places, and leaving him, as the branch of their

hope to succeed therein. He takes it to be his just debt, both to them, and to himself, to be (what his Name in the holy Language well suggesteth to him,) † 1.277 The wise builder up of the Family when they are gone. The strength, the stay, and ornament of it; that it may live, and become a Fami∣mily of some praise and honour amongst the thousands of Israel.

He is one that takes care to natura∣lize himself betimes to vertuous ha∣bits of diligence and goodness; watching, and declining the very oc∣casions, and first entertainments of Vice; * 1.278 Left Nature should be wooed, and too easily carried away by such had Suiters; and evil courses (like the Sons of Zervia) in a little process of time * 1.279 become too hard for him.

He is one that walketh chearfully in his station; is merry and sinneth not: pleasant, but not frothy: Seri∣ous, but not melancholy. One that by sweetness of nature and dispositi∣on; one that by meekness of carriage and conversation renders himself lovely to all.

His Parents shall look upon him

with comfort, and say, My Child! my heart rejoyceth, even mine; because thou hast chosen the waies of Wisdom. His Neighbours shall enquire after him, and propounding him as an example to their own Families, shall even bless the breasts which gave him suck, and account that Parent happy, who hath such Arrows in his Quiver, he may speak with his adversary in the gate.

And now such, oh! such for Piety, and Vertue are you desired to be. Whom all that know you may esteem and Sirname according to that old,* 1.280 yet honourable phrase, The love and delight of mankind.

CHAP. VIII. The Necessity, and great Advan∣tagiousness of true Grace in any Condition whatsoever.

PUt the Case as impartially as you can yet nearer your selves, and see what great, what real advantages the grace of God might yield unto you, in whatever capacity or condition God shall set you.

First,* 1.281 If you be born of mean Parents, and poor. The meanness of your con∣dition will plainly need, and the grace of God will readily yield you much refreshment. The * 1.282 Ancients have long ago justly concluded, whatever verdict men may piss; There is no man properly poor, dishonourably poor; but he that is pior in Grace and Know∣ledge.

You have, it may be, no house on Earth: You have the more need of a

Mansion in Heaven. Scarce so much as Cloaths for your tender body: the more necessity of Garments of salva∣tion for your soul. Few Friends, and no Inheritance that you are ever like to possess on Earth. Oh! what cause have you to entreat the Lord to be your God, and to give you an inheritance amongst his Saints in light. Little or no Education here for accomplishing, or polishing of nature: How great an Enoblement would it now be unto you, to be made partakers of that Spi∣rit, and Grace of God; which makes the righteous more excellent than his Neigh∣bour!

Such grace will be truly more to you than all riches. It will preserve you from contempt; for who dares despise him whose goings are with God? It will make you welcome to all good men; for the grace of your lips every man shall be a friend unto you. It will procure you an ••rgh testimonial of honour from the Lord. I know thy poverty: but thou art rich. It will tru∣ly prefer you before those, who upon all other accounts are far your Supe∣riours. The odds indeed is great: but

the decision, and determination of the case, God hath for your encourage∣ment made it very clear,* 1.283 Better is a poor, and wise Child; than an old, and foolish King who will be no more admo∣nished. In a word, it will cause your faces to shine; it will fill your hearts with comfort; it will be the forerun∣ner of endless glory.

You may here modestly smile and tell any man, as once Antisthenes an∣swered Socrates, when Socrates asked him, What makes thee, oh An∣tisthenes! so chearful, when it is known thou hast so little? He candidly replies, * 1.284 Because I plainly see true riches, and poverty lodge not in our houses, and cof∣fers: but in our souls, and minds. There he enjoyed inwardly, what men had thought he wanted outwardly.

The destruction of the poor (Solomon tells us) is their poverty. And so in∣deed too commonly it proves. But it needs not be so with you. See dear Children! oh! see, what a sweet re∣lief you might have to your mean Condition. Accept it, I pray you, and seek it carefully; that in the day of your accounts, it may be said to your

honour, This is that poor child, that in much poverty, and affliction received the Gospel. Let him now enter into the joy of his Lord.

Secondly,* 1.285 Hath the Lord by your Friends provided for you a larger mea∣sure, in the good things of this life? You had need now take all care, that your mind for its part be as rich as your Estate. You are like to inherit Israels blessing,* 1.286 Houses that you builde•• not, and Vineyards that you planted not. You cannot now refuse Israels duty, Now therefore fear the Lord, and serve him in sincerity, and truth.

You can do no less in thankfulness to him from whom you have received all. You can do no less in the sense of your own accounts; whose reckon∣ing will be not like the poor mans for one Talent: but for ten. Where much is given, it is but righteous, and we must not take it ill, if much be re∣quired.

Riches without Grace, Estate without Wisdom, alas! what are they•• As the Indians Gold, which they know not what use or improvement to make of it. You might say as he, Here is the

••re, and here is the wood: but where is ••he Sacrifice for the Lord? * 1.287 An house ••ull of these (as the Oratour wittily ••aid) will never make a rich man.

It is the prefixing of the Figure, ••hat makes the following Ciphers sig∣nificant. It is the stamp upon the Silver, that makes it current Coin. And we may more truly say, It is the grace of God that is the figure of account; it is the Image of God that is this ••oyal stamp, whereby our enjoyments become so valuable, and blessings un∣••o us.

Without this they will be but as ••ewel to our lusts; and as the glass of seeming honey, wherein the wasp dies. To the ungracious, his Estate is a curse, his enjoyments a snare, like Dives his barns, where their Master; ••he, and his heart too lodge day and night. A price is put into his hand, and he hath no heart to make use thereof. No understanding to dispose, and or∣der it to the praise of God.

It is Grace when all is done, that is as salt, and keeps these things from putrifying. Oh! for your very estates sake, be ye gracious. And while the

Lord in much goodness thus brings, and leaves them with you; Say you as Manoah once did, Oh! let my Lord come again, and shew me how I shal order them, and make friends for my sou•• out of the Mammon of this world.

Thirdly,* 1.288 Hath the Lord given you comeliness of person? Should you now harbour a profane ungodly heart un∣der that fair and amiable complexion; it were as rotten bones under a fair Tomb; or as the Apples of Sodom, beautiful, and fresh afar off: but no∣thing save dust, and smo••k nearer hand, too like Apelles his rare Picture of Cherries, so curiously drawn that (Historians tell us) the Birds came flying to it: but returned empty: they quickly found it was no Cherries; but a sorry painted cloath. And such will your beauty be, if it be but an out∣ward one, whose verdure (be we ne∣ver so loath) must soon decay.* 1.289 All flesh is grass, and the goodliness thereof, (be it never so lovely) as the flower of the field: which may blow pleasantly with the morning, but must as cer∣tainly to its funeral, and with the Evening hang down its head, and die.

The Lord make you comely with a truer, and more lasting comliness; the beauties of holiness, which abide for ever.

We read of one Alcibiades,* 1.290 Socrates his Schollar, that he was the beauty of all Athens, another Absalom, for comliness of person outwardly: but the reproach of mankind, another Nero for all viciousness, and odious∣ness of nature inwardly. Oh! take heed, a second Alcibiades be found in none of you. Play not the hypocrite; if thy body which is but the Cabinet, be so richly enamelled, so curiously wrought by the hand of the Lord: Oh! beg of God, that thy soul, the jewel within, may be somewhat * 1.291 su∣table, adorned with the blessed graces of his spirit.

Fourthly, Is thy body, as course clay walls; but plain, and homely to look upon? Yet be not discouraged. It is no disho∣nour to be as the Tents of Kedar out∣wardly: so thou beest as the Curtains of Solomon inwardly.

Caesars Garland of Laurel was enough to compensate the blemish of his baldness. Crates his learning ren∣dred

him dear, and honourable to all notwithstanding the crookedness o•• his back. And you may reckon be∣yond them both, and say; The orna∣ments of grace,* 1.292 it is they, that are •• greatest price in the sight of God. And these may lodge as the Pearl in a * 1.293 for ry shell.

A withered arm, a lame leg, a poo•• crooked body, no form, no comliness that thou shouldst be desired; Wha•• then? Hath God given thee a wise and understanding mind to know him A faithful, and willing heart to wal uprightly before him? The amends is made, a thousand times over. Th•• crazy body now so frail, now so shape∣less,* 1.294 shall be one day fashioned like un•• the glorious body of Christ himself: and all thy present deformities shal•• then be done away. In the mean•• time thy soul is as a Diamond, though in a craggy shapeless rock. Thou hal•• wherein humbly to rejoyce. Satisfie thy self, though thou hast not the beau∣ty of the Lilly: thou art inwardly adorned, and hast that which is far greater: the beauty of a Child of God. Thus might grace supply the

heart-sadning defects of nature. Seek ••ou the Lord, and all these comforts ••hall be yours.

Fifthly,* 1.295 Some of you it may be God hath endued with much sweetness of na∣••ural disposition. He that looks upon you, is ready to love you, and say (as Christ in the Gospel) Thou art not far from the Kingdom of God. You are already as the Ring of Gold for choiceness of temper, and metal. Oh! ••hat God would now set his grace, which is the Jewel of all Jewels, as the Diamond in this Ring, and you are then happy for ever.

This is that orient Pearl, that Cy∣••iu in his time so highly delighted in; professing to his Friend Gobrias, * 1.296That ••he thought it rather became him, and he ••as sure far more pleased him, to attend the study of a due Philanthropia (for that was his own very word) toward all, then to gird up his mind to the con∣quest of Nations, and discipline of War.

Cyrus his candor in this may we be ours. And methinks the ve•• dust of good nature deserves to fin•• much favour in all mens hearts. Le•• us in Gods name, dearly cherish ••. Let it be as Abigail once modes•••• offered,* 1.297 An handmaid to wash the fee•• of the Servants of our Lord.

But still we must freely say; To b•• loving to men, and stubborn to God of a sweet nature toward them, at hard hearted against him; kind •• others, and unkind to our own souls this is an hard character; oh •• that •• may be none of yours. We may sa•• to such a one as Christ; One thing yet lacking; and it is ten thousand pities thou shouldst go to thy grave without it. Oh •• make thy peace wit•• God in the bloud of Christ, and all is well.

Sixthly,* 1.298 and lastly, To others of you it may be God hath given choice par•• enlarged capacities, a measure of under∣standing above many. Oh! be not now li••e that Image in Daniel, having you head an head of Gold, for knowledge but your heart of courser metal; and your feet, feet of clay and earth, as to your conversation.

It was said of Galba in respect of his crooked body; his rare wit took up very inferiour * 1.299 Lodgings, and resided far beneath it self in an exceeding mean Cottage. But the Story is far sadder, where a good head hath the ill neighbourhood of a bad heart; where understanding is called for as an Achitophel, to contrive evil, and becomes a Pander to all wicked∣ness.

If God hath given such intellectual endowments to any of you; canst thou satisfie thy self to debase these sweet parts, to serve sin with them? Shall they be put to grind in that Mill? How is the beauty of Israel faln? And the light within thee led captive to the works of darkness? Canst thou find in thine heart to car∣ry these golden Vessels of the Temple down to Babylon, to profane them there? Oh! no; they are for an high er, and more honourable use, to mini∣ster before the Lord of the whole earth in them. He that is wise, let him be wise for God▪ and not like that sad character (too often verified) Wise to do evil, but having no knowledge to do good.

If thou beest, as Daniel, skilful in ••ll the learning, and knowledge of the Chaldeans: be also as he, of an ex∣cellent spirit, that it may be said of thee as of him, The spirit of wisdom, and knowledge, even the spirit of God above is found in thee.

If thou beest, as Moses, learned in all the wisdom of the Egyptians: What thinkest thou in the most seri∣ous thoughts of thine heart, Canst thou look with much affection toward the Israel of God? Canst thou esteem reproach with them greate: ricnes than all the treasures of Egypt? Canst thou, deal freely, canst thou▪ look away from the things that are seen, to an invisible God, and the re∣compence of a future reward? It was not Moses his Egyptian learning; it was not Daniels Chaldean knowledge: but the grace of God which made them both so justly renowned to Po∣sterity. Here may we piously say with that holy man, a few grains of this Gold, how doth it excell many pounds of Lead!* 1.300 the least measure of sanctified knowledge, oh Lord! how unspeakably to be preferred before

our supercilious pride in other things? This (oh that we could heartily read those words after God) this is life eternal to know thee the only true God,* 1.301 and Iesus Christ whom thou hast sent.

It is a sore lamentation, and sight sad enough, (and yet oh Lord! too common in Israel) to see choice parts spending their strength, as some rich soil, in nursing hone, but noisome weeds.

Oh let not the complaint of former Ages be revived in any of you;* 1.302 The illiterate arise, and press apace in at the Kingdom of Heaven: while we with all our unsanctified Learning, are thrust down to hell.

The strength of your judgement is able in some measure to present unto you the waies of God in their true amiableness; it is able to rescue you from the follies, and mistakes that the weaker are intangled in. Your dis∣cerning is clearer and more piercing, able to see the shortness, and empti∣ness of what others in their ignorance so highly admire; it is able in some measure to determine your will,

(which in the foolish is more stub∣born) it is able to perswade and beat some sway with the affections, which are all inclinable to be ruled by it.

I even entreat and beseech you for the Lords sake; you that have known thus distinctly to do well: do not you dare, do not you adventure to do ill. Oifer your selves, and your parts such as they are, Araunah-like, chearfully, faithfully, and ingenuously to the Lord, and his service in your generation.

None so well deserves them; it was he that gave them, who can also at his pleasure take them away again at any time, and turn your wisdome into foolishness, if you be found abu∣sing of it, as a weapon unto unrighteous∣ness. Be you then of all men; you, and your hopeful parts, for God, and not for another.

I am, I confess, very desirous to per∣swade you in the Lord. Oh! that I could more affectionately travel with you, till Christ be formed in you.

To me the strife of men is weari∣some; their threatnings, their flatte∣ries, their applause, their revilings are all of them wisely, meekly, and

silently to be over-looked, by him that truly meaneth peace on earth, or glory in heaven. He were yet to seek (saies a * 1.303 worthy man) how to live; that knows not how to digest and put up such trials as these.

Contend who will; let me serve the Lord in the Converting of any lost soul from the errour of its evil waies to the Kingdom of our God.

Fulfil ye, I pray you, my joy; both mine, and yours. So shall this present Letter in future times become a com∣fortable Memorial to me, a comforta∣ble Memorial to you.

CHAP. IX. Caveats against several more ob∣vious dangers, whereat so many Young Persons stumble, and fall for ever.

I Have still some serious Caveats of great concernment unto you, which I must needs desire you to take careful notice of, * 1.304 without which my wri∣ting, and your reading would both be in vain.

My Pen I perceive hastily out-runs the measure of a Letter: but I will say, as sometimes the Apostle did, To me thus to write is not grievous: but for you it may be profitable.

As ever therefore you desire to be your own true Friends,

• First,* 1.305 Take Heed of yielding to the least known sin. By lesser sins at first doth the Devil draw to the greatest wickedness at last.* 1.306 Is thy Servant a

• dog (saies he, and it may be he spake as he then thought) that I should do this thing? But in process of time, we find for all that, he did it.

Evil hath too much of a cursed fruitfulness going along with it. This † 1.307 Serpent, if sustered, will soon en∣crease to a great brood. The Poet could even challenge the World up∣on this score; * 1.308 Tell me the man (if you can any where find such a one) that was ever content with one single sin? Our promises may be (as usually they are in such cases) it shall be but once: but these promises will soon lie bro∣ken at our feet; and the sin iterated, it may be, an hundred times over. So hard is it to recover out of Satans snares, or to make any retreat when once engaged in evil.

He that hateth sin, as sin, hath Io∣sephs ingenuous answer in readiness, against every temptation,* 1.309 How shall I commit this great wickedness, and sin against God? Conscience once emba∣sed, the heart once prostituted to vi∣cious courses, is not easily recovered to the true fear of the Lord.

Affl••ctions may seem as Gall for

bitterness: but sin is alwaies as Poi∣son for real danger, and deadliness. Oh! pledge not the Devil in this Cup; oh! take not the least drop of it at his hands. There is no sin so small, but it is able to weigh down the soul for ever into Hell.

* 1.310Secondly, Take heed likewise, oh! take great heed of falling into bad Company * 1.311 Better by far (••aies the Proverb of the Ancients) to be altogether alone, than (troubled with what is much worse) bad Company.

With such you expose your † 1.312 ten∣der natures, your most hopeful dispo∣sitions to be easily corrupted; with such the filth of your company, how odious soever, secretly cleaveth unto you, and will insensibly become yours.

He that goeth in, and sitteth with them, seems as it were offering to take, and desirous to get acquaintance with Hell before his time. Say you as Jacob,* 1.313 Oh my soul▪ come not thou into their secret; unto their assembly mine honour be not thou united.

These are seeming Friends: but real Foes. To whom we might too

justly say, (as he) Is this your kindness to your Friend, to become my s••ares, and enticements unto evil? Or with the Philosopher, * 1.314 Oh Friends! amongst hundreds of such companions, scarce one real vertuous Friend to be found.

Thousands have died, and perished for ever of the infection they have catcht from sinful company. Leaving this sad Epitaph upon their Grave stone, for the warning of others after them; Bad Company in life, is too ready a way to worse Company in death.

The honest Traveller will scarce willingly ride much in the Thieves Company, if he can avoid it. And we may all say of the profane Compani∣on; he steals at least our good name, and time; if not all vertuous inclina∣tions also from us. Men that see not your hearts inwardly, will not stick to esteem,* 1.315 and judge both of you, and them according, to the company you keep outwardly. It became even pro∣verbial with the Jews; If you can first tell me, what kind of Company he keeps; I can then safely tell you, such he also is himself.

Despise none; you may, an•• should shew your selves meek, and truly courteous toward all: but still choose the ingenuous only, the vertu∣ous and the harmless for your compa∣nions.

The Dove flocks not with Ravens▪ Be you as David,* 1.316 Companions of al•• them that fear the Lord. Or as Solomo•• after him,* 1.317 Walking in the way of good men, keeping the paths of the righteous. And it shall turn to you for a testimo∣ny, and blessing. It shall become (as the * 1.318 Oratour well observed,) A swe•••• specimen of a good nature, inclining 〈◊〉〈◊〉 self very apparently toward Wisdom and Vertue.

Do you indeed love your heavenly Father? You cannot then conso•••• with those who tear and blaspheme that worthy name of his by profane oaths. Is Iesus Christ truly precious to you? You cannot then possibly de∣light your selves in them who ••rea•• under foot the Son of God, and

account the bloud of the Covenant an unholy thing. Oh I deliver your own souls; Pray them to leave their s••i••ing, or tell them plainly, you must for the future leave their Company.

Thirdly,* 1.319 Take heed in the next place of the sins of youth. Satan fishes with one bait for the Old man; with ano∣ther for the Young: but death is still in both.

Present vanities will soon grow stale, and unpleasing. Satan will be forced to change these for other; that the mind may be carried on, and delayed with foolish hopes of better contentment in them. The delight∣ful pleasures of Youth will give way to the * 1.320 anxious cares of riper years. Thus Sin runs its round: but still re∣tains its interest; suiting it self with much variety to our several Ages, and tempers as we pass through them.

But in the mean time we may truly enough observe; as Youth hath its peculiar diseases, its violent burning Feavers, to which it is natu∣rally subject: So hath it, its peculiar corruptions; levity, wantonness, and

h••adiness whereto it is spiritually a much exposed. These are the Young mans dangers, which need, (as the * 1.321 Father well observed) the streight•• rein and bridle.

Oh keep your selves, as Davi•• from your iniquity, and lye not dow•• in the dust with your bones full of th•• sins of your Youth.

There are many sins, it is no thank•• to us we commit them not; we are scarce so much as tempted to them. To refuse a dear, a pleasing sin, wh•••• it is fairly offered; † 1.322 this, oh! th•• shews the uprightness and noblene•• of the heart.

He that can find in his heart t•• deny his own longing nature; he th•• in the fear of the Lord restrains hi•• own disposition, that he might no•• offend; he that in a spirit of Christian resolution, and nobleness cuts off ••i•• * 1.323 right hand, and plucks out his right

eye for Christs sake, this, oh •• this is the true Disciple indeed.

We may say here (as God once said of Abraham) By this we know that he feareth God, seeing he hath not with∣held his dearest, his darling Isaac from him. Oh! be you perswaded to turn ••way your eyes from bosome vanities. Set your greatest watch, where you ••ie in greatest danger.* 1.324 Flee youthful ••usts: but follow after righteousness.

Fourthly,* 1.325 Take heed yet further ••hat you neglect not your day of grace. Let Esaus loss be your warning. Time was when he carelesly slighted, that which afterwards he sought with tears, with bitter tears; but sound no place for repentance. Such tears you will see dropping from many eyes another day.

There are two Rocks, whereat most miscarry in this matter.

1. By slum••ering, and taking no notice of Gods call.

2. By faint promises, which never ripen to performance.

Take you great heed of both.

Concerning the first; There are those golden opportunities of mercy,

wherein the Lord seeks to save that which is lost.* 1.326 I gave her (saies God) a space to repent. This great gift it may be the Lord in much mercy sets be∣fore you. And your selves are best privy to those choice seasons, wherein the Lord comes upon this great occa∣sion and knocks at your door. Some∣times by Sickness, sometimes by Pa∣rental Counsel, sometimes by more pub∣lick Ordinances, sometimes by his more remarkable divine judgments upon sinners. While the Lord is thus speaking to you, your hearts (as those Disciples) even burn within you; your very Souls telling you it is the voice of Christ, gracious∣ly calling you to repentance. Oh! seek the Lord while he may be found.

True opportunity in most cases is a rare thing, and comes but seldom: but had need be imbraced with both hands when it comes. It will be too late (said the * 1.327 Ancients) to tender our Sacrifice, when the appointed time is past, and gone.

Behold this is the day of your visi∣tation; oh! that it may prove the day of your regeneration, and true ac∣quaintance with the things of your everlasting peace.

Your Father, your Master calls you in the Morning; and you arise, and go about his work. Well Sirs! let me also counsel you, as Eli once counsel∣led Samuel; listen diligently, and it shall come to pass if the Lord thy God shall thus call thee, thou shalt an∣swer, Speak Lord, for thy servant heareth.

Concerning the second, our evasi∣ons, and procrastinations with the Lord; we must all freely confess; de∣laies and faint promises for the future, they are but the artificial excuses of an unwilling mind for the present. Like the goodly words of the Son in the Parable, that saies, but never goes into the Fathers Vineyard.

How piously did St. Austine bemoan the treachery of his own heart, for a due warning to all posterity in this matter! * 1.328 I begged (saies he) longer day, promising, presently Lord! By and by; have but a little patience with me, and I will come. But oh! (saies he) that Presently lingred beyond all bounds of modesty, and this By and by proved a long day, and loth to come.

Dear Youths! if these vows of the

Lord be upon you, defer not to pay them. And cast not your selves by delaies upon that sad Dilemma; That your own Promises should be as your hand-writing to the Obligation: and yet your Conversation render you guilty of non-payment.

* 1.329Fifthly, Take heed, yet again, of the sins of the Times wherein you live. All Ages, all Places have their peculiar reigning sins. And most men will needs vainly follow the present fa∣shion in sins, as well as cloaths; though they lose their very souls by it.

These last daies are the sad recep∣tacle of almost all precedent corrup∣tions. The Lord himself hath told us, they are and will be very perillous daies. Daies wherein that undesirable thing Sin will every where too much abound. Nature (the † 1.330 Satyrist could long ago observe) grows now in its old age very degenerous; we had need watch to the utmost, and keep our garments.

The Boat usually goes full of Pas∣sengers, and carries multitudes down the stream with it. And who so in

the fear of God, or love of righteous∣ness, departeth from the iniquity of the times; that man maketh himself a prey in the gate. Aristides his ju∣stice costs him his life; and Socrates his fidelity to one only, as the true and living God, in the rage of a giddy multitude, procured his death. So dangerous alwaies is it, to dissent from present times, be they never so vicious.

But as for you, my Friends•• be ye careful indeed you oppose no man wilfully: but be ye still as careful, that you follow no man in evil course••s wickedly.

It was not without cause told us; The whole world (as now it is) lieth in wickedness.* 1.331 And if any man will be the friend of this world, (he enters that friendship upon very hard terms) he must thereupon become the enemy of God. So difficult, and even impossible is it, for any man to serve two Ma∣sters.

In these sore straights, Young Man! what wilt thou do? Before thou re∣solvest to sin with the world now; seriously ask thine heart this one

question, Canst thou be content to fare as the world fares, to be condemned, and suffer with it hereafter?

Ungodly men will * 1.332 wonder (it will be a piece of strange, and amazing news) that others run not with them to the same excess of riot; that others are not vile, and vain as well as they: but you are Travellers, whatever others do, on the right hand, or on the left; you must not turn aside, but mind your journey.

The Nations might do as they would by their Idolls:* 1.333 but Moses plain∣ly tells Israel, The Lord their God had not suffered them to deal so by him. Not durst Ioshah soon after, judge the Iews strange uncertainty, his sufficient excuse or security.* 1.334 If (saies he) it seems evil in your eyes, (and the case is there hard indeed, where the righte∣ous service of the Lord seems evil to any) yet (saies Ioshuah however) I and mine are bound to serve the Lord.

Noah had perished in the waters, if times had carried him. Lot had burnt in Sodom, if the Multitude had swayed with him. The sins of times

Gods people may alwaies be pious mourners for them: but never pro∣fane practicers of them. Be ye (what∣ever others are) righteous in your gene∣ration before the Lord.

Sixthly,* 1.335 Take heed yet further, that you enter not upon Religion at first, super∣ficially, slightily, or carnally. Religion is solemn; and had need be solemnly, and reverently approached unto.

Mistakes here are very easily run in∣to: but more hardly redressed; the forest mistakes in the whole world. And yet (saies the * 1.336 Father) there is scarce any thing more common, then for men to deceive their own souls; and go (as the Prophet expresseth it) with a lie in their right hand all their daies. Their Religion they judge is good, and they are willing (as others also ••re) to be of it, and so they conclude without further troubling themselves, that all will be well.

I write not this to upbraid any; but may, and must freely say thus much to all, The truest Religion false∣ly taken up, will be but as the Arke to the Philistims: it may encrease our torments, but will never save our souls.

If we shall climb up to Religion some other way, and not by the true door; if we shall crowd into profession, without a wedding gar∣ment, the time is coming we shall be found out; and our own conscience which have thus lied to the Holy Ghost, shall even fail within us, and leave us speechless at the Bar of God, as those that have not the least excuse for themselves.

There is a time, Dear Youths! (your own consciences cannot but tell you so) wherein Religion must be first embraced on Earth: if ever you desire glory or happiness in Heaven. Now he that begins amiss, is like to make but very bad work ever after. Things once mislearned are exceeding hardly unlearnt. And truly where one takes up the profession of the Name of God sincerely, and upon Gospel terms: it may be feared there are too many who receive it unworthily, and to their own condemnation.

Some lose their souls while they seek (with the blinded Iews) to esta∣blish their own righteousness. Other hearing Religion much commended.

and seeing somewhat of amiableness, and beauty in it; they hastily catch up some flashy, heady, ceremonial, or remote opinion, as best pleaseth them, and think they have enough; and so never regard to know what sound con∣version, and true communion with God meaneth all their daies. Others again, (and herein I am more parti∣cularly speaking to your caso, the Lord grant you may truly lay it to heart) others I say, as Children, and Ser∣vants to satisfie the desires, and coun∣sel of their religious Parents and Friends, yield, and do those things outwardly, which they bear no true affection unto inwardly. Oh wretched hypocrisie! at the same time seeming∣ly to stand in some fear of Man: but none of God.

Well, whosoever can deceive men, no man can mock the Lord. His eyes are eyes of fire, and all men shall know, that he searcheth the heart, and trieth the reins.

Where Spiritual things are Carnal∣ly undertaken, the evils that too ne∣cessarily ensue thereupon, are exceed∣ing many. The fruit of the whole un∣dertaking

is inevitably lost; The Du∣ty that seems offered, is not at all dis∣charged; The Comforts, the dear comforts of Godliness are all lockt up, as mercies peculiarly reserved for sincere, and better hearts; The Pro∣fession that is thus made will quickly decay, and die in disgrace. The heart * 1.337 can never hold out long in that which is but personated, and so little delighted in. Only the evil and guilt of the miscarriage, that will still remain, and must be elsewhere an∣swered for. So little shall any ma•• gain that goes to build upon the sands.

The further he goes, the more he wanders, and will sadly find at last; He that begins not duly with Christ as the Author, can scarce expect to find him in the end the Finisher, or ••••ow∣ner of his faith.

Yet notwithstanding all this, what just cause of sorrow may it be to all sober hearts, to consider, What har•• and unkind usage, what disingenuous and careless handling, that sacred thin•• Religion in most Ages meets withal from the hands of a froward carna•• World?

Well, take you this Item with you all your daies; whatever you do in the matters of Religion, do it hearti∣ly, reverently, Gospelly, and humbly; as in the sight of God, the all-seeing, the jealous God.

Where God sees he cannot be cor∣dially believed, or feared; take out∣ward shews who will, they are of little value in the account of God.

These (saies the * 1.338 Father) are but worthless leaves: we must still demand, and call for real Fruits. If the Lord asks or accepts any thing, it must justly be the best we have, Give me thine heart my Son!

Now the Lord himself direct you, and give you a right entrance into his right waies; with that kindliness of Repentance, that truth of Faith, that soundness of Conversation, that you may not run in vain, losing the things you seem to have wrought; but may in the end happily obtain the crown of life.

Happy is that man that can truly say, the Foundation stone is thus laid; the Top stone shall also in Gods good time be as certainly vouchsafed with

those gladsome shoutings to the God of such great and unexpected mercies, Grace, Grace.

* 1.339Seventhly, Take heed yet once more in the last place, if God hath enkind∣led any heavenly affections in you now; that you lose not your first love afterward.

The kindness of your youth, it is dear, it is lovely in the sight of God. Christ looked upon the young man in the Gospel, and loved him. God sees, and takes it well; that it is in your hearts while you are young to enquire after him. These first ripe grapes (I might reverently say as in the Prophet) they are the fruits, that his righteous soul desireth.

Oh! let not your present convicti∣ons, your present willingness, your present delight in the good Word of God, in the sweet Sabbaths of God, in the dear people of God: Oh! let not all this verdant hopefulness of your youth vanish as a morning cloud, or like the early dew.

I give you this particular warning, because * 1.340 miscarriages are so sadly frequent in all Ages of this nature.

And because I further know Satan will come to winnow you. With this temptation if you live, you may assure your selves he will assault you with it. I have been too forward, too zealous, too careful for Religion while I was young; I will even spare my self now. Thus are the first daies of many Professors, sadly clouded with lukewarmness, for∣mality, wordly policy, and earthly mindedness ere they die.

But I hope you will not dare so to do. True motion is alwaies most in∣tense, the nearer it comes unto its Center. And if you be truly aiming for Heaven, you will dayly renew your strength, and be loth to slacken your pace, when it groweth nearest night.

Relapses in nature (Physitians tell us) are very sore: Relapses in Profes∣sion are still far sorer. How oh! how shall such be ever renewed again unto repentance!

Dear Youths! your thoughts are yet green, your years hitherto but lit∣tle experienced. You have scarce yet known how bitter and evil a thing it is to forsake the fountain of living

waters, and God grant you never may. But are you willing to believe what God shall testifie in this matter? Then may you soon understand; the Backslider (though but in heart) shall quickly have gall, and worm∣wood enough in his Cup,* 1.341 He shall be filled (saies the Lord) with his own waies.

Or are you further desirous to hear what Experience hath also to testifie in this weighty case? Then may the horrour of Iudas, the despairing groans of Spira, become your warning. They wretchedly departed from the Profession they had sometimes made in their former yeares; and poor men, never joyed good hour after.

I cannot but even beseech you in the Language of the Ancients. * 1.342 Oh! spare, for Gods sake, spare your sweet Youth, take some pity upon it, and give not that lovely flesh of yours for food to everlasting burnings.

Gods Children should be as those Hebrew Servants, staying with him for the love they bear unto him. He hath the words of Eternal life, and whe∣ther else can they find in their hearts

to go? If any man draw back, this is the sad message must be sent after him,* 1.343 the Lord shall have no pleasure in him. Men shall also scorn him, and say; this is salt which hath lost its savour; tread it henceforth under foot.

Ah poor man! it had been better for him, (a sad Better God knows, but) it had been better for him (saied the Apostle) never to have know the way of righteousness:* 1.344 than after he hath known it to turn from the holy Com∣mandment delivered unto him.

Be you then, as Iosiah, gracious in your Youth: but be ye also even to Gray-hairs as aged Israel; waiting for the salvation of God, when you come to dye.

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; * 1.345 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 * 1.346 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 * 1.347 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; † 1.348 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 * 1.349 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,* 1.350 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 * 1.351 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 † 1.352 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 * 1.353 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,* 1.354 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 * 1.355 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 * 1.356 (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. * 1.357 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,* 1.358 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; * 1.359 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; † 1.360 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,* 1.361 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,* 1.362 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 † 1.363 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; * 1.364 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 * 1.365 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! † 1.366 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;* 1.367 My meditati•••• of him shall be sweet unto me. Religion wants nor its true delights; let i•• no wan•• its due p••ofessors.

* 1.368Fif••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, * 1.369 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; † 1.370 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

〈1 page duplicate〉〈1 page duplicate〉

〈1 page duplicate〉〈1 page duplicate〉

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,* 1.371 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; * 1.372 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,* 1.373 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.* 1.374 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: † 1.375 and yet so to ful∣••••ll our respect to them, as not to

forget we still owe (as the * 1.376 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* 1.377 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,) † 1.378 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,* 1.379 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.

CHAP. XI. The Conclusion of the whole by way of Exhortation.

ANd now what hinders, but that all this might be willingly im∣braced, faithfully practised, the life of grace cordially espoused, and your Souls for ever saved? Your Friends they desire it. Your own everlasting welfare is bound up in it. And God himself from Heaven calls unto you for it. What answer can you now tender; but as Christ in the Psalms? Loe I come to do thy will oh God! Con∣cluding with the Father; * 1.380 He were justly worthy to be cut off by death; that should refuse, on such sweet terms to close with a gracious life.

Oh! require not the Lord, and your own Souls, so unkindly. Give not your years to vanity, nor your precious time to that which will not

comfort in the end. Sins in Youth, will most certainly become sorrows in Age. It is usually said; * 1.381 Youth laies in, and Age lives upon it. The one sows, the other reaps. Oh! sow that now, which may be worth the reaping afterwards.

How loth would you be to have your own life now, become your death hereafter? To have the foolish sins of your Youth, to stand between you, and your everlasting real happi∣ness? Your present vain pleasures made your arraignment, your con∣demnation, your utter undoing in the day of Judgement? This would prove like the Roman Souldiers Grapes; short pleasures, sorry pleasures, joyless pleasures; dearly bought, and dearly paid for.

Thus might you feather the Arrow that wounds you from your own wing; and in the end sit down with that sad number, who all the year long sigh over this doleful note;† 1.382 For a few short pleasures have we pur∣chased to our selves, innumerable, and everlasting torments.

Well; however, I pray know you

cannot be so slighty, so careless now: but you shall be as solemn, and per∣plexed then. * 1.383 Sin cannot please so much in the commission: but it will torment far more, when it comes to be suffered for, and the Sinner to be brought forth to execution.

Go Christless before the Lord, and there shall be no Parent there able, or willing to countenance you; no excuse there to be made for you; no hope, no comfort left in your own consciences to relieve you. Oh! treasure not up to your selves wrath, against that day, that dreadful day of wrath.

How tremendous, and heart-pier∣cing are the Examples which God hath set as so many flaming swords before you; that you might take timely warning, and not rush upon your own destruction? Ishmael scoffs at Religion, and is cast out of his Fa∣thers house, and the house of God for ever. Absalom proves rebellious against his Parents, and shortens his own life untimely by it. The Children mock the Prophet, and die under the fierce anger of the Lord, while they are doing of it.

I tell you Sirs, God will be aven∣ged of Children, as well as Elder people; of poor, of rich, of any, if they shall dare to sin against him. Let not the Devil deceive you, oh! slatter not your selves. These things hath God written for the particular admonition of young people, and will expect that you should bear them in mind. Oh! lay such memorials upon your hearts, and receive instruction from them.

But if after all, any of you should be secretly unwilling; and all this counsel from the Lord, should be a burden, and weariness unto you: you must then once more go with me to the door of the Tabernacle, that I may there reason further with you be∣fore the Lord.

And truly I must now even hearti∣ly chide with you. Oh Sirs! do but consider what you do. How unrea∣reasonable, how unrighteous it is. How unanswerable, how unsafe it is like to prove.

Will you have Bibles, and will you not believe them? Will you be called Christians, and will you live like Hea∣thens? Have you immortal souls

* 1.384 shining with such bright raies of the sacred Image of God upon them; and will you needs wilfully damn them? Hath God given you religious Pa∣rents, tender of you, as of the apple of their own eye; and will you not be counselled by them? Are you re∣solved to be a shame to your Friends in Life, and a terrour to your selves in Death? Can it possibly enter into your minds, to think, that ever any good will come of sinful courses? Or that ever you should have cause to repent your selves of any thing hear∣tily done in obedience to the Com∣mands of God, for the good of your Souls? Hath God solemnly sworn, The soul that sinneth, (be he who he will) that soul shall die; and can you suppose, he will break his word for you? Can you so much as imagine, that the most holy God, who is a God of pure eyes, and hateth iniquity, can you any way encourage your selves to hope, that he will open Heaven Gates at the last day, to the impeni∣tent, to the ungodly, who scorn their duty, who slight their mercy? Do you expect a new day of Grace, when

this is gone; that you make such waste of your present time? Do you think everlasting burnings are so easi∣ly undergone, that you make such slow haste to flee from the wrath that is to come? Is it not enough, that you were born in iniquity; but you will stub∣bournly die in your sins also?

Nay then, Ichabod, Ichabod; your glory, and our hopes are both depar∣ted. Sons of Belial (against all the sweet counsels of God to the contrary) will you needs wretchedly make your selves? Children (as the * 1.385 word too sadly imports) that have broken the yoke, becoming henceforth altogether unprofitable, both to your selves, and others; never likely to emerge, or rise more to any glory.

Then may Satan justly enough take up his taunt, and triumph; (as the Father represents it) † 1.386 He a Servant of thine? No, Lord! It is my work, that he all the day does; it is my sinful motions, he chiefly delights in. There can be no plea made for him. He is (whatever he may vainly think of him∣self) not thine, but mine.

Yea, then your Parents (though

loth such words should ever come from them) will be enforced to cry out; How have we brought forth to the grave, and our breasts given suck to the Destroyer? Then may Davids mourn∣ing be heard again in their Tents; Oh Absalom! my Son, my Son! how art thou fallen, and dying, as the sinful dieth; in the crimson guilt, the bloudy gore of all thy sins! At these sad rates are the righteous counsels of the Lord rejected, and set at nought.

But ere we thus part, I pray know, It is no less than Life, or Death, that now stands before you, waiting for your Yea, or Nay. It is so small, or inferiour matter, of little moment, of light consequence, that you are now to give your answer in. It is Heaven, it is Eternal life; I need say no more, it is your own happiness for ever, and ever; how can you turn your backs upon it?

Yea, further know, there have been those among the poor Heathens, that never durst think thus lightly of sin, as you do. They alwaies held it the greatest evil, and * 1.387 the sorrows of it the heaviest sorrows in the whole world.

There have been tender hearted Ni∣nevites, that have come to God at one call, and gladly closed with their own mercy. And there yet are at this day (how backward soever you may be) thousands filially returning as the Prodigal, with tears of joy to their Fathers house; longing for him, and welcome to him; going where there is (what they, and you likewise want) Bread of life, and change of Rayment▪ that you might be cloathed. Oh why should you stand out against such sweet mercy, and harden your selves so un∣naturally, to your own destruction?

You might yet further know, (though it will be sad enough to know it) there is never a Companion of yours, with whom you have now sin∣ned; but shall be ready to witness against you. Never a leaf in all your Bible; but shall be enough to con∣demn you. * 1.388 Ministers, Parents, Friends, and Foes shall all come forth against you. And oh! how cutting will it be, to be made a spectacle of scorn to God, to Angels, and to Men? How wounding to thy astonished heart to become an everlasting By

word, upbraided of all, pitied of none. It is the condition (will they say) that he hath long ago deserved; and let him bear it. This (as * 1.389 an holy man rightly observed,) will make thy load, and burden heavy indeed.

Yea, God himself, who here hath wooed, and so often, so long, even waited to be gracious, shall then † 1.390 set every sin in order before you, and make your guilty Consciences with ever∣lasting blushings to own them.

Then (saies the Father) shall it be said in the audience of Heaven and Earth; * 1.391 Behold the man, and all that ever he did; let it be had in everlasting remembrance, whether it be good, or whether it be evil.

Then shall your selves also look back upon that dear Salvation that you have negligently lost; that wretched misery that you have wil∣fully brought upon your selves, and sinke down with heart-breaking sighs, and horrour at the Bar of Christ. Then

may you be ready to take your last leave of all comfort, and say; Fare∣well my day of Grace, which is now gone, and never more to shine upon such a wretch as I am. Come in all ye my hainous sins, and the bitter remem∣brance of you. * 1.392 The Lord hath sent you to stand as adversaries of terrour round about me. Sting, as so many fiery Serpents in this bosome of mine, and spare not. Oh! that you might have leave to make an utter end, and rid me out of all my pain.

Oh how will the tears trickle down, to see the Lord so gracious, so loving to others; and yet so justly se∣vere, and full of indignation towards you! To see those that prayed, while you slept; that so willingly kept the Lords Sabbaths, while you as constant∣ly profaned them; to see those that ••••isely redeemed that time, which you so lavishly wasted; to see those very persons, so well known to you, (it may be your near acquaintance,) in the Kingdom of God, and your selves shut out.

Then, though never till then, will the heart that hath held out as long

as ever it could, begin to falter and fail. Then shall the lips break forth with that righteous acknowledgment, I am undone, undone for ever; and my destruction is of my self.

Oh my dear Friends? my bowels even yearn for you. Hast thou but one blessing? oh my Father! bless our Young People, even them also, that they may turn to thee, and live.

But I cannot thus leave you. My Errand, I confess, is now even done: but your duty henceforth to be taken up, and still carefully carried on. I may justly say of this whole Letter, (as once the * 1.393 Roman Oratour well said to his Son,) It will be of more, or less service to you, as you make it truly pra∣cticable in the sequel of your life.

Counsel stored by us in Books, and neglected in life; it is like the co•• vetous mans bags of Gold, which lie wholly dead, and no good use made of them.

Suffer me then once more, for greater sureness sake, to rehearse my Message again unto you.

It is you, Dear Youths! to whom

I am (as the * 1.394 Father affectionately said) in this Paper to apply my self: It is you who have yet seen but the third hour of the day, with whom the Message (whether it lives, or whether it dies) must now be finally left.

You are desired in the higest Name that can be used, in the Name of the great and most glorious God, who made the Heavens, and the Earth, and gave you that breath▪ you breathe between your Nostrils; You are desired in the Name of the Lord Jesus Christ, who freely shed his precious bloud in a readiness to redeem, and cleanse you from all your sins; You are desired in this great and dreadful Name, and by all the respect you bear unto it, to re∣member your Creator in the daies of your Youth. You are desired to strive to enter in at the straight Gate. You ••••e desired to accept the richest, the gre••••est gift, that God himself ever b••stows upon any, his own dear Son. You are desired to be kind to your own Souls, and to lay up a good foundati∣on ag••inst times to come. You are desired to come and live with God for ever.

Dear Youths! what do you purpose to do in this great matter? These are not Requests to be slighted, these are not Requests to be denied. Such a capacity for mercy, how would the damned prize it! oh! let not the li∣ving set light by i••.* 1.395 This short mo∣ment (how meanly soever you may think of it) once wretchedly lost, and an Age will not recover, Eternity it self (as long as it is) will never re∣store the like advantages to your souls again.

And now are you, oh! are you at length willing to go about this blessed work, and become happy for ever, if there may be yet any hope in Israel concerning your case?

Behold! the arms of Mercy are open ready to imbrace you, whatever is past; how unkind, how hainous soever, God is ready to forgive, willing to forget it. He calls Heaven, and Earth to record, if you miscarry, let the blame lie where it ought, it shall not be his.* 1.396 As I live, saith the Lord, I have no pleasure in the death of the wicked; but that he turn from his wicked way and live. Turn ye, (oh! now un∣weariedly

doth the Lord renew his call) turn ye from your evil waies; for why (why indeed) will ye die oh house of Israel? Such are the Fathers bowels toward us, too too regardless of our selves.

What answer (as the * 1.397 Father pi∣ously said) can ever be solidly made, if such bowels of love, such dear, such free salvation as this, should be un∣gratefully slighted?

Oh let your hearts even melt, and your very souls be dissolved within you. If the Lord be willing, be not you unwilling, neither let these ten∣der arms of mercy be spread forth all the day long in vain.

Behold! the Lord Jesus Christ, at the Fathers right hand, making con∣tinual intercession; and the poor of the flock are his care, the weary, and broken in spirit the Objects of his pity. It is their names he bears on his breast-plate, and commends with such endearing arguments unto the Father. Suppose your selves hearing him, calling to you, and arguing with your trembling thoughtful hearts on this wise: Wherefore thinkest thou poor

soul! was I numbred amongst the trans∣gressors, and made a man of sorrows? Wherefore was my Side pierced with the Spear, my Head with Thorns, and my dearest Bloud poured forth? What dost thou conceive should move me, to take upon me Humane Nature, and be∣come so near akin unto thee, if it had not been to perform the office of a * 1.398 Kins∣man,* 1.399 and take the right of thy Redem∣tion upon me? What could have perswa∣ded me to sustain the bitter, the accursed death of the Cross, if it had not been to save such as thou art from thy sins? Hast thou no need of my Righteousness? What shall I do for thee? What dost thou want? What is it thy thirsty affections most pant after, for thy souls good? Speak freely, and forbear not, I am now ascended, to my Fathers right hand, and able to relieve thee. Where are thy Prayers, and I, my Self, will present them to my Father as from me; perfu∣med with the sweet incense of my righ∣teousness, and he will shew favour unto thee.

Oh blessed encouragement! here is the Golden Scepter held sorth in∣dee••. What answer wilt thou now

return to all this such overflowing love of so dear a Saviour? Sit down with thy self poor Heart! * 1.400 Advise by meditation what to aske; and then send forth Faith, and Prayer as the trusty, and successful Messengers to fetch in supply.

Go thy waies, take thy life in thy hands as once Hester did, present thy Petition, and say, as she still did; If I have found favour in thine eyes, oh Lord! let my life, (the life of my soul) be gi∣ven me at my request. Do thou cry, and he will hear. He will graciously wash thy leprous soul in his own bloud, and send his blessed Spirit, as the Chariots, and Horsemen of Israel to prepare, and bring thee safely to glory.

Behold! also the holy Angels of God waiting, † 1.401 ready to rejoyce in your, even in your Conversion. There is not the meanest, the poorest of you; but your Repentance might become an occasion of much joy in Heaven. It is a fresh feast to those noble Crea∣tures to see the least encrease of the Kingdom of God. To see though but one single sheep added to the flock of Christ. So precious is Grace,

so dearly is the recovery of a lost soul esteemed on high.

I might further tell you, the dam∣ned themselves even groan unto you: saying (as in the Parable) Oh! take warning by us, and come not into this place of torments. There is not one, no, throughout the whole Creation, there is not so much as one, that can heartily say unto you; Go on in evil waies, and prosper. I charge you before the elect Angels, and as you tender their * 1.402 comfort; I charge you by the flaming p••ins, and cries of the dam∣ned, and as you would be loath to share with them i•• all their M••series; take heed, take serious heed to the sa∣ving of your souls.

All the divine threatnings of God stand naked, and open before you, as the hand-writing upon the wall, that stand not there for nought. They sound as so many shrill Trumpets from Mount Ebal; and they also charge you to break off your sins by repentance. Or else, as sure as God is in Heaven; iniquity will one day be∣come your ruine.

All the sweet Promises are lastly

appointed to attend your encourage∣ment, and furtherance in your Salva∣tion. They are sent forth in Gods name to invite you to his blessed king∣dom; and to assure you from him, whatever pains you faithfully take heavenward, your labour shall not be in vain in the Lord. These are the Christians choice Feast, and * 1.403 Ban∣quet; the Promises that you so joy∣fully should study; that speak so com∣fortablie, and withall as truly to the wearie soul. God himself hath made them, and † 1.404 he will fulfil them. It is the Concern of his glorie to make good the word, that is gone out of his lips: his faithfulness lies at stake therein. Whosoever cometh unto him, (thus filiallie quoting, and relying up∣on hi•• Fathers word) he will in no wise cast him out. Come you, and wel∣come.

Your work is good, your wages will be great; your fellow Servants, the Excellent of the Earth; your Master you are to go unto, the lovingest, the ••blest, the Faithfullest, the justest, the k••ndest that ever was served. Wha•• can you possibly scruple? Or where

can you mend your selves? Speak your hearts, and spare not. What danger think you can come of being safely reconciled unto the Lord? What hin∣derance shall this be to any to be made an Heir of the Crown of life? What wrong to others, to save our selves? What discredit to become a Child of the most High? What Em∣basement of spirit, to be renewed in our minds to the blessed Image of God? Or what sadness can this ever occasion to be intituled to everlasting joyes.

We must even blush, and holily fall out with our selves in the language of the Father, saying as he; * 1.405 Whence, oh my soul! whence is this horrid, this strange, and unreasonable thing; that thou wilt be under no Command, accept of no mercy heavenward?

Men may revile, and our own wretched hearts may suspect the holy Counsels of God: but the waies of the Lord are right, and happy is that man that chooseth to walk therein. He shall be able to lift up his face with Comfort, not ashamed of his God, nor disappointed of his hope

••hen the greatest p••rt of the World ••n the very depths of all distress, and horrour shall call, (but alas in v••in) 〈◊〉〈◊〉 Rocks and Mountains to fall upon them.

Awake then I beseech you, for the Lords s••ke; while it is yet the morn∣ing of your life, the flower of your ye••rs. Let your life be (what indeed ••ll our lives ought to be) a living Epi∣stle, a fair exemplification of the Go∣spel; th••t men may see in you, what in Primitive times the very Heathen saw, so legible in Christians then. * 1.406 The true portraiture of your Saviours life, the just account of his Doctrine in the answerableness of your de∣portment, and conversation.

Awake, and arise, sh••ke your selves fr••m the dust, and vanities of Youth; Bring a blessing with you into your Generation; the Wo••ld in these l••st declining Times greatly needs it. Carry a blessing hence with you, when ere you die, your selves shall reap the sweet, and everlasting comfort of it.

Your work is great, your day is sh••••t; the Master impor••••••te, and your promise is alreadie passed.

To recoile now were (as the * 1.407 Fa∣ther well said) to keep back part of the price, and even to lie to the Holy Ghost; To make our selves guiltie of the greatest † 1.408 perjury before the Lord. Oh •• hasten, and put on the garments of your Elder Brother. Gird up the loyns of your mind, and run your Race. Hasten, and linger not; lest night overtake you, and you sit for ever mourning under the region, and shadow of death. See that ye covet earnestlie the best things. Set your hearts unmoveablie upon heaven, and ••ll the glorie of it. Say humblie to the Lord, as Luther; * 1.409 You neither can, nor dare take these so••••y earthly things for your portion.

Strive, as Ionathan to climbe up the Rock. Love, and Fear the Lord. Honour and obey your Parents, Be careful, and redeem your own time. Design, as becomes you•• an ingenuous ••ife on Earth. Design, above all, a glo∣••ious life in he••ven; and God, your God shall be with you.

I might now leave your Parents, ••nd ne••r••••t Friends to ple••d this righteous c••use of the Lord, yet fur∣ther

with you. You cannot be stran∣gers to all their affectionate, and day∣ly prayers on your behalf; their ar∣dent, and even restless desires of your welfare.

You are to them their dear Ascani∣us's; on whom their * 1.410 hearts so much are set; in whom (as Iacob in Benja∣min) their life is almost bound up, and their Parental cares, night and day, longing and waiting, scarce desi∣rous of any greater joy than this; To see their Children walking (wisely) in the truth:* 1.411 as we have (all) received a Commandment from the Father.

Me thinks both I, and you, cannot but hear them, spe••king to you, in the very language of their hearts, (as once† 1.412 Cicero, so Father-like to his Son;) Know, my Child! thou art already ex∣ceeding dear unto me: but shalt yet be∣come far dearer, if thou shalt hearken to wise Counsel, and thine own welfare.

What words can I further use? I charge you by all the sparks of filial

good nature that are yet alive in any of your bosoms; oh! quench not these affections. Oh! frustrate not these so righteous expectations of your indul∣gent Parents. Let me, oh! let me perswade you, and rely upon you; that you will not be wanting to your selves, whatever in you lieth, to grea∣ten their dearest love, and affection toward you.

In which hopes, I take my leave, and part at present with you. Oh! let me rejoyce in the day of Christ, that this Letter hath not been in vain unto you. Let no man ••••spise your Youth, though young in years, be ye (as the* 1.413 Iews were wont proverbially to say) as the Aged in all gravity and wisdom of carriage. Fare ye well. The Lord himself make you branches of righte∣ousness;* 1.414 bringing forth every one of you, fruits unto holiness, that God the, Lord, may be glorified. Amen, Amen.

My Son! be wise, and make my heart glad: that I may answer him that r••proache••h me,

Pro. 27.11.

FINIS.

Notes

• * 1.1

  Pro. 20.11.
• * 1.2

  Sit virilis ••etas jure fructiosi∣or: erit tamen ju∣ve••tus i••∣terim a∣ma••ilio.
• * 1.3

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Mu••idus hic est via & vad••m ad mun∣dum sutu∣rum. Ma∣jemonides.
• * 1.4

  Ul••m & mode l••••∣tu•• es; nunc, in••••c properan∣das & acri singendus ••ine si••e rota. Per∣sius.
• * 1.5

  〈◊〉〈◊〉. 10.15.
• * 1.6

  Primiti•• 〈…〉〈…〉 primitie ••oetatis D••o s••••rae.
• * 1.7

  Dire∣vam, da 〈◊〉〈◊〉: sed 〈◊〉〈◊〉 modo. Time•••••• ••ni•• re me cito exa••dires, & ••ito san••ss. Aug. C••n▪
• † 1.8

  Transibit volupt as, manebit reatus, momenta∣n••um quod delectat, ae∣tern••m quod cru∣ciat.
• * 1.9

  Pro. 14.13.
• * 1.10

  Festinat e••im de∣currere velo•• slos∣culus a∣gustae ••••••∣seraeque bre••••ssirea 〈◊〉〈◊〉 for∣tie. Juven.
• * 1.11

  Quic∣quid mo∣ves a prin∣cipio mo∣ve. Hip.
• † 1.12

  Aegre reprehen∣das quod sinis co••su∣escere. Hier.
• * 1.13

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 juvenus a 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 se∣legit, quasi ad o••••••s operas se∣lect••s. Buxt••••f.
• * 1.14

  1 The world in∣to which we are come, what that is.
• * 1.15

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Inimicus veste ami∣ci tectus. Buxtorf. Flo. Heb.
• * 1.16

  1 Joh. 2.16. Ambitio∣sus ho••os, & opes, & saeda vo∣luptas, Haec tria 〈◊〉〈◊〉 trino numine mundus h••bet. Mantuan.
• † 1.17

  — Qua terra 〈◊〉〈◊〉 sera reg∣nat Evi••∣nys, In fa∣ct••us ju∣rasse 〈◊〉〈◊〉. Ovid.
• * 1.18

  Melior ••st hora una refrigerit in mundo futuro, quam tota ••ita mun∣di hujus. Pirke Ab∣hoth.
• * 1.19

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.20

  2 〈◊〉〈◊〉 ••nd, for which, w••••r they are.
• † 1.21

  〈…〉〈…〉 ••gnimur, ••ersius.
• * 1.22

  John 17.4.
• * 1.23

  Hi qui∣bus in solo v••vend•• causa pa∣lato 〈…〉〈…〉.
• † 1.24

  Exci••mur ••a melio••, magni••••∣dine re∣rum. Salust 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 〈…〉〈…〉.
• † 1.25

  Atque assig••t hu∣mi divinae particulam aurae. Horat.
• * 1.26

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Mens ••o∣minis est e••us ala. Chrysost 3. The way and means by which to attain those ends
• * 1.27

  Isa. 66.5.
• † 1.28

  Joh. 14.6. Ambulare vis? Ego sum via; ••alli no•• viz? Ego sum veri∣tas; mo••i non vis? Ego sum vita. Aug.
• * 1.29

  2 Cor. 6.14, 15.
• * 1.30

  Joh. 3.3.
• * 1.31

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, &c. Herod.
• † 1.32

  Vis con∣sil•••• expers 〈…〉〈…〉. Horat
• * 1.33

  Prov. 5.12.
• † 1.34

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Me∣nander▪ Counsel propoun∣ded two∣fold: 1 More principal in refe∣rence to Religion.
• * 1.35

  2 More subordi∣nate in reference to Civil Conver∣sation.
• * 1.36

  1 General Counsel touching Religion. A right under∣standing & esteem of it.
• * 1.37

  2 Chro. 16.9.
• † 1.38

  Psalm. 128.1.
• * 1.39

  No•• cal∣liditate, ant ••obo∣re; sed pietate, ac religione omnes gen∣tes natio∣nes que supera∣ru••t. Ci∣cero.
• * 1.40

  2 Parti∣cular Counsels, 1 A due reverence and know∣ledge of God.
• † 1.41

  Optime de D••o existim••re piet•••••• ••si exo••••••••••m. August.
• * 1.42

  Heb. 11.6.
• * 1.43

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 st••ltus a 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 cecidit. C••i ratio & ••ens co••∣cidit ut stulte ac turpiter seatiat, & agat.
• † 1.44

  Eph. 2.12.
• * 1.45

  Quicquid agis m••••∣do sur∣t••mve pa∣l••nve mo∣mento, In∣sp••ctato∣rem semper a l••sse D••u••. Prud. Hymn.
• * 1.46

  Exod. 33.18.
• † 1.47

  Omnis sapienti•• bo••••••, 〈…〉〈…〉 si∣ta ••st, 〈◊〉〈◊〉, Deum cogn••••cat & colat. Hoc ••ostrum dogma, bee 〈◊〉〈◊〉, 〈1 line〉〈1 line〉 〈…〉〈…〉 Lactant. lib. 3.
• * 1.48

  Jon. 17.3. 2 A p••ous recourse to the Scriptures for attain∣ing this knowledge
• * 1.49

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Omnia 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 m••a & tua non ••equantur ei. Buxr. Flo. Hebr.
• * 1.50

  Quic∣quid doce∣tur est ••e∣ritas, quic∣quid ••••e∣cipitur bo∣nitas, quicquid promitti∣tur felici∣tas, Hugo.
• † 1.51

  Deut. 4.8.
• * 1.52

  Sint ca∣stae deliciae mea, Scri∣pturae tuae; nec s••llar in ••is, ••ec sallam ex eis. Aug. Confes.
• † 1.53

  Praes••at pa••cula ex meliore so••entia degustaff••, quam de ignobilior•• multa. Cael. Rod.
• * 1.54

  3 A real study in the know∣ledge of our selves and our present misery.
• * 1.55

  Per••gri∣ni sunt •••• magis in sua natu∣ra, in sua anima, quam in Iudicis sil∣vis, & ig∣no••••s ••ci∣v••s. Mo••n.
• * 1.56

  Tantillu•• puer, tan∣tus pecca∣tor.
• * 1.57

  Pars di∣vina in homine mersa. Sen
• * 1.58

  Corre∣ctor asse∣ctuum, animae pae∣dagogus. Origon.
• * 1.59

  Imbecilli∣tatis ex∣emplum, temporis spolium, fortune Iesus, in∣consta••ti•• imago; pu∣tredo i•• exordio, ••llua in omni vita, ••••••a ver••••ium in ••oile, &c •• Solon.
• * 1.60

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Euripid.
• * 1.61

  Sensus miseriae, approxi∣matio mi∣sericordiae.
• * 1.62

  4 An un∣sained seek∣ing after our reco∣very by Christ.
• † 1.63

  Nostri causa su∣stinuit na∣sci, mori, sepeliri, &c. Bern.
• * 1.64

  Act. 5.31.
• * 1.65

  Qui in se longe sanctissi∣••us, impu∣tatione ta∣men sistitur peccatorum maximus.
• * 1.66

  Psal. 32.1. 5 An holy care to walk wor∣thy of Christ in all our waies.
• * 1.67

  Christia∣norum om∣••is religio sine sc••le∣re, & sine macula vi∣vere. Lact.
• † 1.68

  No•• magna lo∣quimur: sed magna ••ivimus. Min••r. Felix.
• * 1.69

  Christi∣anus ••emo ••ecte dic∣tur; nisi qu Christo mo ibus prout val •• co••••ua∣••ur. Cypr.
• * 1.70

  Mic. 4.5.
• * 1.71

  Omnes dispulare 〈…〉〈…〉. Sen.
• * 1.72

  In nobis Christus patitur op∣probrium; in nobis lex Chri∣stiana pati∣tur male∣dictum. Salvian. 6 A re∣course in all our sorrows to the Com∣forts of Religion as our best Cordials.
• * 1.73

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 consolati∣otem to∣bis e Caelis Optamus. Majem.
• * 1.74

  Psal. 79.11.
• * 1.75

  Psal 32.11.
• * 1.76

  Ad illud coelum coe∣li, etiam terrae no∣strae caelum terra est. Aug.
• * 1.77

  Judg. 14.14.
• * 1.78

  Quaerit•• quod quae∣rit••, sed no•• 〈◊〉〈◊〉 quaeritis. Aug.
• * 1.79

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Ce∣beris Tab.
• * 1.80

  Homo supponitur in Christi∣ano.
• * 1.81

  Eccl. 10.15.
• * 1.82

  1 General Advice, A cordial imbrace∣ment of Vertue and decli∣ning of all Vice.
• * 1.83

  Semita tranquillae per virtu∣t••m patet gnica vitae Juvenal.
• * 1.84

  In omni∣um animos lumen su∣um immit∣tit, etiam qui non se∣quuntur eam vi∣dent, &c. Seneca.
• † 1.85

  Nocte dieque su∣um gestabit pectore testem. Ju∣venal.
• * 1.86

  2 Particu∣lar Ad∣vice threefold.
• * 1.87

  1 Particu∣lar Ad∣vice. A due poize and Govern∣ment over our selves, and affe∣ctions.
• * 1.88

  Prov. 16.32.
• * 1.89

  Si vis esse rex, ostendam tibi reg∣num, rege teipsum.
• * 1.90

  Iussisti Domine! & sic est, ut omnis inordina∣tus affe∣ctus sit sibi paena. Aug.
• † 1.91

  Pro. 25.28.
• * 1.92

  Eodem semp. r••••∣cedibat vultu, de Socr. dict.
• † 1.93

  Fortem posse ani∣mum qui ferre quoat quoscu••∣que labo∣res, resctat irassi, cu∣niat nil. Juvenal.
• * 1.94

  Sapienti viro inces∣su; mode∣stior. Sen.
• † 1.95

  Alteram sortem be∣ne pr••epa∣ratum pe∣ctus. Hor.
• * 1.96

  2 Parti∣cular Ad∣vice. Much true prudence for the dexterous disposal of all affairs.
• * 1.97

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Plato.
• * 1.98

  1 King. 3.7, 9.
• * 1.99

  Praesen∣tia ordi∣nat, futura providet, praeterita recorda∣tur.
• * 1.100

  Omnis labor ali∣quo refe∣ratur, ali∣quo respi∣ciat. Sen.
• * 1.101

  1 Sam. 17.29.
• * 1.102

  Seclera impetu; bo••aco, si∣lia ••o••a valescunt. Tacitus.
• † 1.103

  Omnis ex ••••suini∣tate s••••••∣•••••• est. Seneca.
• * 1.104

  Eccl. 9.10
• * 1.105

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 A∣quila in nubibus.
• * 1.106

  Pro. 22.3.
• * 1.107

  Falli nou potest: sal∣••ere non vult. Auct. lib. 4. de Vict.
• * 1.108

  3 Particu∣lar Ad∣vice. Sweetness and hu∣manity for our better Converse with all men.
• * 1.109

  Sensum a coelesti demissum travimus arce, mu∣tuus ut nos affectus petere auxilium & praesta∣re juberet. Juvenal.
• * 1.110

  Propri∣um hoc statuo est virtutis, conciliare animas ho∣minum & ad usus su∣os adjunge∣re. Cicer.
• * 1.111

  Nec alia ejus sacies, quam se∣veni coeli ac nite••∣tis. Sen.
• * 1.112

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Xenophon Orat. de Ages. Reg.
• * 1.113

  Ita facil∣lime sine invidia invenias laudem, & amicos pa∣res. Teren.
• * 1.114

  1 A Chil∣dren to∣ward Pa∣rents.
• * 1.115

  Eph. 6.2.
• * 1.116

  Deo & parentibus non possu∣mus redde∣re aequalia. Cajetan.
• † 1.117

  Pl••t••rch de amore fraterno.
• * 1.118

  Luk. 2.51.
• * 1.119

  Pro. 23.22.
• * 1.120

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 a benefi∣centia, nam gene∣tricum se∣nectam educant, &c. Buxt.
• † 1.121

  Lewis the 13th.
• * 1.122

  A se mi∣grat, & abhomin••e totus tran∣sit in besli∣am, pater∣ne pietatis immemor, gratiae ge∣nitoris ob∣litus.
• * 1.123

  2 As Ser∣vants to∣ward Ma∣sters.
• * 1.124

  Gen. 24.
• * 1.125

  Col. 3.24
• * 1.126

  Tit. 2.10.
• * 1.127

  Si qui•• existi••at servitu∣tem in to∣tu•• homi∣nem 〈◊〉〈◊〉, pars ejus melior est excepta. Ser•••• est, se•• sort••••∣••••, liber. Seneca.
• * 1.128

  Negative.
• * 1.129

  Affirma∣tive.
• * 1.130

  1 Nega∣tive, what he is not.
• * 1.131

  Nihil in rebus hu∣manis re∣ligione praes••anti∣us, &c. Lac••ant.
• † 1.132

  ••uod in religio••em d••omam committi∣tur, i•• om∣nium s••••∣tur inju∣••••iam. Liv.
• * 1.133

  Violata∣••um ••••li∣gionum a∣lula, atque al•••• di∣v••is•• est p••••na: s••d ub••qu•• a∣liqu••. Sen.
• * 1.134

  Isa. 28.22.
• * 1.135

  Psa. 15.4.
• * 1.136

  Cum animos relaxare Iuvenes velint, ca∣veant in∣temperan∣tiam, me∣minerint verecun∣die. Cice.
• † 1.137

  Voluptates commendat rarior usus. Juvenal.
• * 1.138

  Phil. 4.8.
• * 1.139

  No•• est tantum ab hostibus armatis aeta•• no∣strae p••rt∣••u••, quan∣tum a cir∣cumsusis undique volup••ati∣bus. Liv.
• * 1.140

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉Ignat.
• * 1.141

  Christia∣nus sum; diem Do∣minicum congrua religionis devotione observare, omittere non possum Acta Mar. apud Bar.
• * 1.142

  4 Neg. Char.
• * 1.143

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉Ser∣mo de ma∣mbus ina∣nis crit. Arist. Phy. de vacuo.
• † 1.144

  Sermo oritur no•• de villis domibusve alienis, ••ee male neene Lepos sal∣let: s••d quod ma∣gis ad nos pertinet, & nescire ma∣lu nest, agi∣lamus u∣trumae, devitiis homines, as ••••••t ••ir∣tute beati. Herat.
• * 1.145

  Certe ordata brevi lo∣quentia nihil possit esse divinius. In tanta verborum pa••si∣monia quanta saecunditas. Erasm.
• * 1.146

  5 Neg. Char.
• * 1.147

  Deut. 32.4.
• * 1.148

  Joh. 8.44•• 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 mendaci∣um no•• habit pe∣des, quibus co••si••lat. Talm.
• * 1.149

  Isa. 27.4.
• * 1.150

  Erga ho∣miaes ti∣midi: erga Deum au∣daces.
• * 1.151

  6 Neg. Char.
• * 1.152

  K. Iames to P. Hen. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.153

  Buxt. lex.
• * 1.154

  Le••s. Phi∣l••l. Hebr.
• * 1.155

  Deut. 28.58.
• * 1.156

  7 Neg. Char.
• * 1.157

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 la ••phal. absque pa∣rente Kal. quia nemo jurare nisi jure ada∣ctus debet. Zech. 5.3, 4.
• * 1.158

  Suet. in vit. &c.
• * 1.159

  Licentia juranda facit ut si∣des rara sit. Gualt.
• † 1.160

  Qui ju∣rat cum repit, quid non adul∣tus faciet? Quintil.
• * 1.161

  8 Neg. Char.
• * 1.162

  Eccl. 10.17.
• * 1.163

  Plures gela▪ quam gladius.
• * 1.164

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Plutarch.
• * 1.165

  Isa. 28.1.
• * 1.166

  Ancillam dominari, & domi∣nam ancil∣lari sum∣ma abufio. Bern.
• † 1.167

  Ebriosus consundit naturam, amittit gratiam, perdit glo∣riam. Amb.
• * 1.168

  Ebrieta∣tes animos in furorem adducunt. Seneca.
• * 1.169

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Xenoph. de Instit. Cyri.
• * 1.170

  9 Neg. Char.
• * 1.171

  Nullum crimen ab∣est facinus que libidi∣nis, ex quo paupertas Romana perit. Juv.
• † 1.172

  Deus est ita Arti∣fex mag∣nus i•• magnis, ut non sit mi∣nor inpar∣vis. Aug.
• * 1.173

  Manife∣sta phrene∣sis; ut locu∣ples mori∣••tar, egen∣ti vivere sato. Juv.
• * 1.174

  In necessa∣riis est sa∣lus, •••• su∣persluis la∣queas. Sal.
• * 1.175

  Ead in illa quae erat in a∣bund. intia, libido ma∣net. Cic. de Catelin.
• * 1.176

  Si aera∣rium am∣bitione ex∣bauseri∣mus, per sielera sup∣plesdum 〈◊〉〈◊〉. Taci.
• * 1.177

  Caelius Rhodig.
• * 1.178

  Rom. 3.15, 16.
• † 1.179

  Cum non amplius si••, quod suc∣ris; on ultracrit quod esse velis
• * 1.180

  No 〈◊〉〈◊〉 laudeada res est sa∣miliaris, ut canbi∣〈…〉〈…〉. Ci∣〈◊〉〈◊〉 ••ss. to Neg. 〈◊〉〈◊〉.
• * 1.181

  Nil pre∣ciosius tempore, & her! nihil hodie to tilius: transeunt dus salu∣tis & ni∣n••o cogi∣tat. Bern.
• † 1.182

  Non au∣••i, sed ho∣ne jactu∣ram desleo Cicero.
• * 1.183

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. La∣horiosa vita zir∣tutis s••••o∣la. Chryl. Pro. 22.29
• * 1.184

  Anima amans ser∣tur votis, trabitur d••siderus; rapitur, atque ••la∣bitur a s••∣ipsa, ut ••eo frua∣tur. Manu∣al. Aug.
• * 1.185

  1 Affirm. Char.
• * 1.186

  Isa. 33.6.
• * 1.187

  Gen. 20.11.
• * 1.188

  Psal. 111.10. Noveris teipsum, ut Deum ti∣meas; no∣veris De∣um ut ip∣sum dili∣gas. In al∣tero ad sa∣mentiam imtraris, in altero consum∣maris. Bern. sa∣per Cant.
• * 1.189

  Facile deviat a justitia, qui timo∣rem dei excussit.
• * 1.190

  Psa. 8.14.
• * 1.191

  2 Affirm. Char.
• * 1.192

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Greg. Naz.
• * 1.193

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Chrys.
• * 1.194

  Joh. 21.17.
• * 1.195

  3 Affirm. Char.
• * 1.196

  2 Tim. 1.7.
• * 1.197

  Psal. 51.12.
• * 1.198

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Ver. Sept. Ex utris∣que, spiri∣tu libera∣li, & im∣peratorio, me susten∣ta.
• * 1.199

  Nemo unquam sine astatu aliquo di∣vino, vere magnus evasit. Cicero.
• † 1.200

  Missus est Spiri∣tus San∣ctus, ouo vasacor∣dium pre∣parentur, & vinum novam in utres no∣v••s infun∣datur. Man. Aug.
• * 1.201

  1 Cor. 12.3.
• * 1.202

  4 Affirm. Char.
• * 1.203

  Consci∣entiam accepimus que di∣velli a no∣bis non potest. Cicero. pro Clu.
• † 1.204

  Quo∣cunque ••ado, co••∣scientia mea mecum est; portans secum quicquid in ea posai, sive bonum, sive mahum. Bern. Med.
• * 1.205

  Psal. 115.5, 6.
• * 1.206

  Geas su∣perstitions obnoxia, religioni adversa. Tacit.
• * 1.207

  Mat. 4.10.
• * 1.208

  Acts 24.16.
• * 1.209

  5 Affi••m. Char.
• * 1.210

  Institui a••mum intendare in Scripta∣••as fa••∣ctas. Ia∣••eri illas incessu ha∣mil••s, sac∣cessu excelsas, velatas mysteriis, & odihostes ejus ••che∣menter. Aug. Confes. lib. 3. & lib. 13.
• * 1.211

  Lady Ia•• Gr••y in Fox.
• * 1.212

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Chrys.
• * 1.213

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 〈◊〉〈◊〉 nego•••• 〈◊〉〈◊〉 & ••a∣••a legi. Pu••e. Abhoth.
• † 1.214

  Spo••sa Ca••••sti est arca testa∣ment••. Hier. 6 Astum. Chat.
• * 1.215

  Consuc∣tudo, con∣tra natu∣ram tyran∣nos quae∣dam est; & cita ac levi occasione corru••. Aug.
• * 1.216

  Versate din quid ferre re∣cusent, quid vali∣ant hume∣••. Horat.
• * 1.217

  Suum singulis vi∣vendi ge∣nus, est quasi sta∣tio. Calv. Institut.
• * 1.218

  Gen. 4.22
• * 1.219

  Exod. 31.2••3.
• * 1.220

  Isa. 28.26
• * 1.221

  Psal. 90.17.
• * 1.222

  7 Affirm. Char.
• * 1.223

  No•• tan∣to 〈◊〉〈◊〉 ••e∣tur corpo∣••ris cultus, usi prius neglecta 〈…〉〈…〉. 〈◊〉〈◊〉.
• † 1.224

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. H••b••tis inge∣nii signum est, in rebus corporis immorari. Cura omnis ad animum est transferenda. Epictet. Enchir.
• * 1.225

  V••ctus ra∣tio, quo simplicior ••o ••••clio••. Aphoris. Med.
• * 1.226

  Comedi∣tur quan∣tum ad fa∣mem; b••∣bitur quantum satis pu∣dicis & castis. Sunt omnia qua∣si come∣derit & biberit di∣sciplinam. Tertul. Apol.
• * 1.227

  Servi tu ei, qui fecit te; ut tibi fer••iat quod fa∣ctum est propter tu. Tibi Caro. Tu D••o. Aug.
• † 1.228

  Hanc onis olim gestavit nec aliud interim quam obis fait. Mor. Utop.
• * 1.229

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Xen. Lac. Resp.
• * 1.230

  Adhi∣benda est munditia, non odio∣sa, neque exquisita nimis; tantum quae fugi∣at agre∣stem & inhuma∣nam negli∣gentiam. Cicero.
• † 1.231

  Vestitus insignis, ac mollis, superbiae vexill••m; nidu•• luxuriae. Aug. Caesar. dict.
• * 1.232

  8 Affirm. Char.
• * 1.233

  A labore procli••is ad lividi∣nem.
• * 1.234

  Rom. 13.13.
• * 1.235

  Novi se∣culum hoc, quibus moribus sit; malus, bonum ma∣lum esse vult, ut si•• s•••• similis, —hiulca g••ns, Plau. in Trin.
• * 1.236

  Rev. 18.7
• * 1.237

  Ubi De∣us, ibi pu∣dicitia. Hieron.
• † 1.238

  Time vi∣d••re, unde possis cade∣re. Aug.
• * 1.239

  2 Pet. ••14.
• * 1.240

  Prov. 4.25, 26.
• * 1.241

  Obstiue quinque ••enest••as; ut laceat domus, & habitans in illa. Erpen. in Proverb. Arab.
• † 1.242

  Pericli∣tatur ca∣stitas in delitiis, humilit••s in divitiis, veritas in multiloquio, charitas in hoc ••equam seculo. Bern.
• * 1.243

  Vos s••Satan e∣leta ad∣missa punitis: apud nos & ipsum cogitare, est peccare. Minut. Faelix.
• * 1.244

  Ier. 17.10.
• * 1.245

  1 Cor. 3.17.
• * 1.246

  9 Affirm. Char.
• * 1.247

  Per va∣rios usus artem ex∣pertentia fecit, Exemplo mons••raente viam. — Manil.
• † 1.248

  usus me genuit, ma∣ter peperit memoria. Sophiam me Graii vocant, ••os sapi∣entiam. Affran.
• * 1.249

  Nihil est in intelle∣ct•• quod non prius suit in sensit.
• † 1.250

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉usus iis omnibus domina∣tur. Buxt. Flo. Hebr.
• * 1.251

  2 Kings 1.14.
• * 1.252

  1 Kings 10.8.
• * 1.253

  Deut. 8.2, 5.
• * 1.254

  10 Affirm. Char.
• * 1.255

  Eccl. 11.9.
• * 1.256

  Num. 16.5.
• * 1.257

  Veniet dies illa, in qu•• plus valebunt pura cor∣da, quam aslutaver∣ba. Index nee falle∣tur verbis, nee sl••cle∣tur donis. Bern.
• * 1.258

  Jude ver. 14.
• * 1.259

  Quae quidem & Philo∣sophorum muadi opi∣nio est, om∣nia quae ceratmus igae peri∣tura. Hieron.
• † 1.260

  Huic lu∣ci sinem impovent cum fata supremum, Iudicium Aetherius pater excercebit in omnes, judicium humano generi imperiumqae verendum. Sybil. apud Lactant.

  Communis mundo suberest rogus. Lucan. Esse quoque i•• fatis reminiscitur assore tempus; Quo mare, quo tellu, convexaque regia coeli Ardeat, & mundi moles operosa laboret. Ovid. Metam
• * 1.261

  Infelici Collegio colligandi, sempiter∣nis invol∣ventur incendiis, qui socii suerunt in vitiis. Ber. Med.
• * 1.262

  Mat. 25.34.
• * 1.263

  Mat. 25.41.
• * 1.264

  Eterni∣tas efficit bonum in∣finite me∣lius; & malum in∣fi••••te pejus. Lessius.
• † 1.265

  Heu mi∣ser pecca∣tor! quo fugies? La∣tere erit impossibile, apparere iatolera∣bilt. Ansel.
• * 1.266

  2 Cor. 5.11.
• * 1.267

  1 Cor. 11.31.
• † 1.268

  Seu vi∣gilo inten∣tus studiis, seu dor∣mio sevi∣per. Iudicis aetherei nostras tuba personat aures. Schoon. ex H••cion.
• * 1.269

  Tantaene animis coelestibus irae? Virg. Aenead.
• † 1.270

  Vide, vi∣de, dum terram de∣sondit; ut ca••••lum a∣mittit. Demad.
• * 1.271

  11 Affirm. Char.
• * 1.272

  Tarpis qui alto sole semi∣lomnis ja∣cet, cujus vigilia medio die incipit. Sen. Trag.
• * 1.273

  Anima mea quid fecilte bo∣die? &c. quod ma∣lum sana∣sti? Sene∣ca de ira.
• * 1.274

  12 Affi••m. Char.
• * 1.275

  Cred••∣vant hoc grande ne∣••as, & norte pi∣andum, si •• iuvenis ve∣tulo ••o•• assurrexe∣rat. Juv.
• † 1.276

  Lev. 19.32.
• † 1.277

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 silius a 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 aedificavit, quasi in quo dom••s de futuro sit ••edifi∣canda.
• * 1.278

  Pare is malis as∣suc••isse magnam est mal••in. Erasm. de pueris lib. Instit.
• * 1.279

  Sero re∣cusat ser∣re, quod s••mel subut ju∣gum. Sen.
• * 1.280

  Amor, & deliciae generis humani. de Tito dict.
• * 1.281

  Cafe 1.
• * 1.282

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Non est pauper, ni∣si qui sci∣entia pau∣per est. Nedar.
• * 1.283

  Eccl. 4.13
• * 1.284

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Xen. Con.
• * 1.285

  Case 2.
• * 1.286

  Josh. 34.13, 14.
• * 1.287

  Quam∣vis illa sit plena: dum te inanem video, di∣vitem noa∣putabo. Cicero. Paradox.
• * 1.288

  Case 3.
• * 1.289

  Isa. 40.6.
• * 1.290

  Plutarch in vita Alcibiad.
• * 1.291

  Gratier est pulchro veniens e corpore virtus. Case 4.
• * 1.292

  1 Pet. 3.4.
• * 1.293

  Potest ex casa vir magnus exire, & ex deformi br••••lique corpusculo sormosus animus. Sen.
• * 1.294

  Phil. 3.21.
• * 1.295

  Case 5.
• * 1.296

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Multo ••nibi jucundius hummitatis, quam militavis scicatte opera desig••••e. Xenoph. de Institut. Cyri.
• * 1.297

  1 Sam. 25.41.
• * 1.298

  Case 6.••
• * 1.299

  Ingeni∣um Galbe male habi∣tat.
• * 1.300

  Sapit qui Christian lapit.
• * 1.301

  Joh. 17.3
• * 1.302

  Surgunt indocti & rapi••nt coelum; dum nos cum do∣ctrinis no∣stris detru dimur in gehennam.
• * 1.303

  Qui ne∣scit serre calumnias, co••vicia, injurias, nescit vi∣vere. Melch. A∣dam in vi∣ta Chy∣traei.
• * 1.304

  Nihil proderit dare piae∣cepta, nisi amouris obstantia praeceptis. Seneca.
• * 1.305

  Caveat 1.
• * 1.306

  2 Kings 8.13.
• † 1.307

  Pecca∣tum sem∣per preg∣nans, aliud ex alio gignit.
• * 1.308

  Quisnam hominum est, quemtu contention vid••risuno Flagitio. Juvenal.
• * 1.309

  Gen. 3.9.9
• * 1.310

  Caveat 2.
• * 1.311

  Solitudo mehor coetu malo. Erpen. pro Arab.
• † 1.312

  Malignus comes can∣bdissimae ••p••imoque ••doli ru∣biginem 〈◊〉〈◊〉 sa∣••lin. è assricabit. Seneca.
• * 1.313

  Gen. 49.6
• * 1.314

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Arist.
• * 1.315

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Inquirie so∣cium, & intelliges virum. Mibhch. Happen.
• * 1.316

  Psal. 119.63.
• * 1.317

  Pro. 2.20.
• * 1.318

  Facilli∣me in op∣timam partem dign••s∣cuntur adolescentes, qui se ad claros, & sapientes viros, be•• reipublice consulentes contuler••at. Cicero.
• * 1.319

  Caveat 3.
• * 1.320

  —Aetas animus que virilis Quaerit opus, & amicitias inseruit honori, &c
• * 1.321

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Chry••
• † 1.322

  Posse & nolle nobi∣le.
• * 1.323

  Pluri∣mum pro∣fecit, qua sibi plarinum displicere didicit. Calv. Instlt.
• * 1.324

  2 Tim. 2.22.
• * 1.325

  Caveat 4.
• * 1.326

  Rev. 2.21.
• * 1.327

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Cum prae∣teriit tem∣pus cessat ulterior oblationi locus. Buxtorf. Flo. Hebr.
• * 1.328

  Modo, ecce mo∣do; sine p. ••lulum. Sed modo & modo, non habe∣bant mo∣dum: Et sine pau∣lulum in longum ••bat. Aug. Confes.
• * 1.329

  Caveat 5.
• † 1.330

  Terra malos ho∣mines nunc educat, at∣que pusil∣los. Juven.
• * 1.331

  1 John. 5.19. Jam 4.4.
• * 1.332

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Obsta∣pescunt, ut ad rei in∣suetae spe∣ctaculum. Beza. Jam. 4.4.
• * 1.333

  Deut. 18.14.
• * 1.334

  Josh. 24.15.
• * 1.335

  Caveat 6.
• * 1.336

  Nihil est facilius quam seip∣sum falle∣re, quisque sibi ipsi ju∣dere est be∣ne•• olus. Basil.
• * 1.337

  Nemo po∣test perso∣nam fictam diu serre.
• * 1.338

  Haec folia sunt, nos sructus quaerimus. Aug. Pro. 23.26
• * 1.339

  Caveat 7.
• * 1.340

  〈…〉〈…〉, Satanici 〈◊〉〈◊〉. ad Proverb. 〈◊〉〈◊〉.
• * 1.341

  Pro. 14.14
• * 1.342

  Commu∣soratione movearts, super pue∣ritia tua; & nesias cibus igni. Erpen. proverb, Arab.
• * 1.343

  Heb. 10.38.
• * 1.344

  2 Pet. 2.21.
• * 1.345

  Detine∣bant me ••ugae nu∣garum, & vani∣tates va∣nitatum. Plusque in me valebat deterius inolitum; quàm melius insolitum. Aug.
• * 1.346

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Satan hora periculi certissime accusabit. Buxtorf. Flo. Hebr.
• * 1.347

  Parva, inquis, ves est: atqui magna cul∣pa. Cicer.
• † 1.348

  Omne peccatum (in quan∣tum possit) est Deici∣dium.
• * 1.349

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, &c. Chrysoft.
• * 1.350

  1 Cor. 13.11.
• * 1.351

  Idem manebat, sed non idom dece∣bat. Cicer.
• † 1.352

  Haec aetas aliam vi∣tam ad∣fert, alios mores po∣stulat. Tetent. Object. 1.
• * 1.353

  Quam∣di••, oh a••••∣ma mea! Cras, Cras? Cur no•• Ho∣die? Cur non haec hora, finis turpitudi∣nis tuae. Aug.
• * 1.354

  Object ••
• * 1.355

  Ra•• quippe bo∣ni; nu••••∣ro vi•• sunt toti∣dem, quot Thebarum portae, vel divitis ostia Ni••i. Juvenal.
• * 1.356

  Esto cum pa••uro oli••a. Er∣pen. in Proverb. Arab.
• * 1.357

  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.
• * 1.358

  Object. 3
• * 1.359

  Illud grave quod in ••terman jugulabil. Salvian.
• † 1.360

  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.
• * 1.361

  Obj••ct. 4.
• * 1.362

  Plus a∣loes, quam mellis ha∣bent. Juv.
• † 1.363

  —Virgo sormosa superne Desiuit in turpem pis∣cem male∣suada vo∣luptas.
• * 1.364

  Quas a∣mittere voluplates metus suil; ja•• ai nu∣l••re ga••∣d••••m trat•• Aug.
• * 1.365

  Nihil liberale, quod non idem, & justum. Cicero.
• † 1.366

  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.
• * 1.367

  Psal. 104.34.
• * 1.368

  Object. 5.
• * 1.369

  Vetus alque an∣tiqua si∣multas Immortale odium, & nunquan sa••abile vulnus ar∣d••t adhu••. Juvenal.
• † 1.370

  Esserbuit co••tentio, r••frixit charitas. Creverunt ar••iculi, decr••vit since••it••••. Erasm.
• * 1.371

  Luk. 2.14.
• * 1.372

  Tunica Christi inconsuti∣lis fuit: at vestis Ecclesiae versicolor. I•• veste varietas sit: at scissura non fit. Vide Bac. de unitate Eccl.
• * 1.373

  Object. 6.
• * 1.374

  * Parentes nostros sensimus parricidas. Cyprian. Perempto∣res, potius quam Pa∣rentes. Bern. Isa. 37.3.
• † 1.375

  Post De∣um dilige∣re, & ho∣norare Pa∣rentes, est pictatis: plusquam D••••m, esset impietalis.
• * 1.376

  Debro affectum parenti; sed majus obsequium debeo salu∣tis auctori. Ambros.
• * 1.377

  Memi••i, ut illa cum solicitu∣dine in∣genti mo∣nuerit. Aug. Con.
• † 1.378

  Vix un∣quam sine lachrimis audiebam: ita me ve∣hementer afficiebat rei argumentum, & dicentis auctoritas. Junius de se in vita sua.
• * 1.379

  Ezra. 1.3.
• * 1.380

  Dignus plane ••st morte, qui tibi Chri∣ste! recu∣sat vivere. Bern.
• * 1.381

  Iaveni parandum; seni uter∣dum. Sen.
• † 1.382

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Chry.
• * 1.383

  Oh pecca∣ta, peccata! duin sua∣detis un∣gitis; cum suasistis pungitis. Aug.
• * 1.384

  Anima insiguis Dei ima∣gine, illu∣stris sinu∣litadine, habet in sese quo admonca∣tur, &c. Aug. Med.
• * 1.385

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Ausque ju∣go; qui ju∣gum salu∣tavis do∣ctrinae, & discipline. excussit. Glass. Homo ne∣quain; ne∣que rei, ne∣que frugis bo ae. Diu∣sius, &c.
• † 1.386

  Non tuus est servus, oh Iesu! sed meus; quae mea sunt, cogi∣••at, agitat. Ambros••
• * 1.387

  Peccati dolor, & maximus, &. eternus ••. Cicer.
• * 1.388

  To! con∣•• in••ar te∣stibus, quot me unquam monui∣vicat. An∣selm. Med.
• * 1.389

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Basil.
• † 1.390

  Tu ju∣stus Iu∣dex sig∣nans pec∣cata; si∣luisti, patiens, suisli, Va mihi, demum loqueris, quasi partu∣riens. Aug. Med.
• * 1.391

  Ecce ho∣mo, & opera ejus. Bern.
• * 1.392

  —Assi∣duis cir∣cumvolat alis Saeva dies animi sec∣lerumque in pectore Dirae. Stat.
• * 1.393

  Habes a patre mu∣nus, marce sili! quod perinde erit, ut ac∣ceperis. Cicer.
• * 1.394

  Ad vos, meus ser∣v••o, oh Iu∣ve••es! slos etatis, &c. Aug.
• * 1.395

  Quod in uno boc amittitur momento, non poterit reparari in omni secu∣lo. Gerh. Meditat.
• * 1.396

  Ezek. 33.11.
• * 1.397

  Revocas errantem, invitas re∣pugnan∣tem, am∣plexaris redeuntem. Ecce Do∣mine Deus salutis meae! quid opponam nescio; quomodo respo••de∣am ignoro. Anselm. Med.
• * 1.398

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.399

  Vind••x, qui sure consangui∣nitatis motus, cau∣sam pro∣pinqui sui intersecti asserit. Glassius. Such, oh! such is Christ to us.
• * 1.400

  Medita∣tio quid d••sit, do∣cet: Ora∣tio ne d••∣sit, obtinet. Bern.
• † 1.401

  Guident cum bene agimus; quoties a bono devi∣amus, A••∣gelos suo gau••io d••∣sraud••mus. Solil. Aug.
• * 1.402

  Nolite co••tristare spiritum, nolite An∣gelos San∣ctos in coe∣lo, gaudiis spoliare. Luther.
• * 1.403

  Christi prov••ssio∣ne••, Chri∣stianorum dayes.
• † 1.404

  Veraxin prom ssio∣••e, pote••s 〈◊〉〈◊〉 exhibi∣tione. Ber.
• * 1.405

  U••de ho•• monstrum, & quare istud? Im∣perat ani∣mus corpo∣ri, & pa∣retur sta∣tim: impe∣rat sibi, & resistitur. Aug.
• * 1.406

  Vide Christia∣••os, ••••id agunt; & evidenter de ips•• Christo sciri po••••••est, quid doceat. Salvian.
• * 1.407

  Deum in pollicita∣tione fal∣ler••. Aug.
• † 1.408

  Vovens, & non sol∣vens, quid nisi pejero. Bern.
• * 1.409

  Valde proteslatus sum, me 〈◊〉〈◊〉 it a sati••ri. Luth.
• * 1.410

  Omnis in Ascanio chari stat cura Pa∣rentis. Virgil.
• * 1.411

  2 Joh. v. 4.
• † 1.412

  Tibi per∣suade, te mihi qu••∣dem esse longe cha∣rissimum: sed multo sore chariorem, si talibus mo••umentis praec••ptis que laeta∣ber••. Cicero.
• * 1.413

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.414

  Sapientia pater, licet annis t••∣ue••. Buxt.