The best gift, or God's call upon young men for their hearts Delivered in a sermon to young men. By Thomas Vincent, minister sometime of Maudlins Milkstreet, London.

THE BEST GIFT, &c.

Prov. 23. part of the 26th verse.

My Son, Give me thine Heart.

SOlomon was not only a King, but a Prophet; not only a Prince, but a Preacher; and in the name of God he calleth upon all the children of men, especially young men, by the name of his Son, for their Heart; that they would present the Lord with the gift of the Heart: As in the later clause of the verse he directeth the eye of their mind unto the observation of Gods way, which he calleth his way; Let thine eyes ob∣serve my Wayes; so in this first clause he directeth their hearts unto God in himself, whom he doth re∣present; My Son, give me thine heart.

Hence observe,

Doct. That all men, especially young men, ought to give their Heart unto God.

In handling of this point, I shall shew, 1. What is meant by the Heart. 2. What it is to give God the Heart. 3. Why all men, especially young men, ought to give God their Hearts. 4, Make some application.

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• 1. What is meant by the Heart? The Heart in Scripture is frequently taken for the whole Soul, as including all its powers and faculties; thus Mat 15.8. This people draweth nigh unto me with their mouth, and honoureth me with their lips, there was the worship of their outward man; but their heart is far from me; the worship of the Soul and inward man was wanting. So Rom. 2.28, 29. He is not a Iew which is one outwardly, neither is that circumcision which is outward in the flesh; but he is a Iew which is one inwardly, and circumcision is that of the heart in the spirit, &c. And we shall find in the Scripture, that every faculty is sometimes called by the name of the Heart; The Understanding, Eph. 4.18. Be∣ing alienated from the life of God, through the ignorance that is in them, because of the blindness of their hearts. The Conscience, 1 Iob. 3.20. For if our heart con∣demn us, God is greater than our hearts, and knoweth all things. The Memory, Luk. 2.19. Mary kept al these things in her heart. But chiefly, and most pro∣perly, the Heart is taken in Scripture for the Will and Affections, which are seated in the Heart, as the Understanding, Memory, Fancy, and Imagina∣tion are seated in the Head; and thus we may un∣derstand the acceptation of the word Heart in this place; namely, for the Will and Affections, yet not excluding the other faculties.
• 2. What is it to give God the Heart? Persons give God their Hearts, when their Wills make choice of him as their chief Good, and they place their liking affections chiefly upon him; when their love is chiefly towards him, their desires chief∣ly after him, their hopes and delights chiefly in him: Persons give God their Hearts, when the••

• open the door of these secret chambers, and let God in, and lodge him the dearest embracements of their affections; when they give him full posses∣sion of their hearts, and set him up in the highest room; when they give God the chief rule and command in their hearts, placing him upon the the throne; when they engage their hearts to the Lord in a solemn covenant to be his, and only his.
• 3. Why all men, especially young men, ought to give their hearts unto God.
  • R. 1. Because God hath right to their hearts: The Devil and Sin have got the possession, but they have no right to the heart, they are usurpers, and therefore should be turned out; God only hath right to the heart, and that to the heart of young ones as well as others; young ones have not right to possess their inheritance left to them by their Fa∣thers, whilst they are under age, until they arrive at one and twenty years; but God hath right to possess the hearts of young ones, in the years of their minority, He hath a right to their hearts so soon as they are born, so soon as they have them themselves; and that because he hath made them, and he hath bought them; they belong to him by right of Creation, and by right of Purchase: The Body was form'd by God, but the Soul is infus'd, and cometh more immediately out of his hand; and it is but equal to return that to God which he hath made, to present God with the gift of that which is his own, the work of his own hands; especially, when besides his natural right to the heart, he hath made a purchase of it, he hath laid ••own a great price for it, even the price of his

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  • Sons bloud; as the bloud of Christ hath purchased an everlasting inheritance for men, so it hath pur∣chased the hearts of men for God, to be his ever∣lasting habitation: See this Argument urged by the Apostle upon the Corinthians, 1 Cor. 6.19, 20, Ye are not your own, for ye are bought with a price; therefore glorifie God in your body and in your spirit which are Gods. God hath a double right both to to the body, and to the Spirit too; and as the heart is his by way of right, so all ought to make it his by way of tender and gift.
  • R. 2. All, especially young men, ought to give God their hearts, because God doth require them; some tacitly give away their right, by their not demanding of it; and some things which are the right of such a man, yet are not his without a law∣ful demand; but God hath not only right to the heart, but he requireth it, he maketh a demand of it; he commandeth us to give it; See Matth. 22.37, 38. Thou shalt love the Lord thy God with all thy heart, and all thy soul, and all thy mind: this is the first and great commandment. It is not the eye, or the ear, or the tongue, or the knee, that God ca∣reth for, but the heart; the sincere, and supreme love of the heart, is the chiefest and most compre∣hensive commandment. Some debts are forfeited by Law, if, though they be demanded, they be not timely demanded; but God doth timely demand this debt of the Heart; He doth not stay till men are grown into elder years, but he demandeth their hearts when they are young; He calleth upon young men to give him their hearts, as in the Text My son, give me thine heart.
  • R. 3. All, especially young men, ought to give

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  • God their Hearts, because God will accept of their Hearts. If a man will not accept of his right, he loseth his right; and there is no obligation up∣on a man to tender a gift that is despised; but God will accept of the Heart, and nothing is more ac∣ceptable than the Heart, nothing is acceptable like the Heart, and nothing is acceptable without the Heart; all the good language of the lips, the de∣votion of the knees, and all bodily exercises, is of no worth in Gods account, all is flattery, all is mockery without the Heart: the Sacrifices under the Law, although of Gods own appointment, yet comparatively with the Sacrifice of the Heart, they were not esteemed, and without the sacrifice of the Heart, they were despised; but the Heart was never despised, never refused, but readily ac∣cepted, as the most delightful sacrifice. See Psal. 51.16, 17. For thou desirest not sacrifice (that is, comparatively) else would I give it; thou delightest not in burnt-offerings, the Sacrifices of God are as bro∣ken spirit; a broken and contrite heart, O God, thou wilt not despise. God doth not despise the heart, yea, He desireth, and delighteth in the Sacrifice of the Heart, when it is offered up unto Him by the hands of Christ, our great High Priest in Hea∣ven: a heart broken and bleeding for sin, gasping and breathing after God, is very pleasing and ac∣ceptable. And as God will accept the Hearts of any, so especially the Hearts of young ones; the sooner any bring their Hearts unto God, the better is he pleased; the Rose is sweetest in the bud, be∣fore it be quite blown; and the love of Youths to God hath a great fragrancy, and is very sweet and delightful to Him.
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  • R. 4. All, especially young men, ought to give God their Hearts, because he doth best deserve them; not only as he hath a right to them, of which before, but also as he is the most deserving object; Nothing is worthy of their Hearts beside Him, or in the least degree of comparison with Him.
    • 1. If Loveliness do deserve Love, God is alto∣gether Lovely; this cannot be said of any creature in the world, which may be apt to draw away the Heart; the creatures indeed may have loveliness, but the loveliness of creatures is inferiour, Gods loveliness is supreme; the loveliness of creatures is defective, Gods loveliness is perfect; the crea∣tures may have some loveliness, but God hath all loveliness; the creatures loveliness is derivative, Gods loveliness is from himself, and whatsoever loveliness the creatures have, they derive it from Him; and therefore, even that loveliness is emi∣nently in Him; and moreover, such loveliness as is infinitely beyond that. What is the Beam in comparison of the Sun? What is the Stream in comparison with the Fountain? What is the drop in comparison with the Ocean? And what is crea∣tures loveliness, in comparison with the Creator's loveliness? Indeed God's loveliness is not visible, like some creatures-loveliness, because God is a Spirit, and his loveliness spiritual; but Gods love∣liness is not the less because it is not corporal and visible, but the more, because not so low and in∣feriour, and subject to alternations, as bodily beau∣ty is as the beauty of the mind adorned with wis∣dom and grace, is far beyond the beauty of the 〈◊〉〈◊〉 of the rarest symmetry, and mixture of co∣lours;

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    • so the beauty of God which is spiritual, doth infinitely excell all created beauty, whether of body, or of mind. Gods loveliness cannot be discerned with the eye of the body, but it may be viewed with the eye of the mind, with the eye of faith, through the illuminations of the spirit; in∣deed the beauty of his face cannot be seen by any in the body, the vision of this is fit only for Angels, and is reserved for the Saints in Heaven; yet in his back parts there is infinitely more loveliness to be seen, than in the face of any creatures whatso∣ever; if there could be a composition of all crea∣ted loveliness in one person, it would fall infinitely short of the loveliness of God, in any one of his excellencies and perfections. Hence was that de∣sire of David, Psal. 27.4. One thing have I desired of the Lord, that will I seek after, that I may dwell in the house of the Lord all the dayes of my life, to behold the beauty of the Lord, and to enquire in his temple. And Psal. 63.1, 2. O God, thou art my God; early will I seek thee, my soul thirsteth for thee, my flesh longeth for thee, as in a dry and thirsty land, where no water is; to see thy power and thy glory, so as I have seen thee in the Sanctuary.
    • 2. If sutableness do deserve love, there is infi∣nitely more of this in God unto the Heart, than in any thing else that any may set their hearts upon; Indeed sensitive objects are more sutable unto the bruitish part, I mean the senses, in which many bruits do excell men; but God is most sutable to the most excellent and noble part of man, which is the soul; He is a sutable good, and the only sutable good for the Heart, because he is the only chief good; nothing beneath, nothing besides the chief

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    • good, can give true satisfaction to the Soul; none but God can fill up the large and immense desires of the Heart: the house may be filled with goods, the bags may be filled with silver and gold, the ca∣binets may be filled with jewels; but none of these things can fill the Heart; the eye may be tired with seeing, and the ear wearied with hearing, and all the senses glutted and cloyed with their proper objects; but none of these objects are sutable to the Soul; and therefore cannot fill, and satisfie its desires. Earthly riches are uncertain and thorny; worldly honours are vain and windy; sensual plea∣sures are thin and empty; and all are of short con∣tinuance, and very transitory; and what then can they all do to give satisfaction unto a rational Soul, which is a spiritual substance? to an immortal soul, which must abide when the body is dropt off into the dust, and all these things are vanish'd out of sight, and which must live so long as the eternal God shall live. God only is the sutable good for the Soul, the creatures are not so far beneath the Soul, as God is above it; the creatures have not so much emptiness, as God hath fulness; the crea∣tures have not such insufficiency, as God hath All-sufficiency; he that is Self-sufficient, must needs be All-sufficient; an Ocean surely is sufficient to fill a Bucket or a Nut shell: though ten thousand worlds are not sufficient to fill one Soul; yet one God that is All sufficient can fill ten thousand worlds of souls. It is a great expression, Eph. 3.20, 21. Now to him that is able to do exceeding abun∣dantly above all that we ask or think, according to the power that worketh in us; to him be glory, &c. He can do above, abundantly above, exceeding abun∣antly

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    • above; in the original the words are 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, above abundantly, He can do infinitely beyond, not only our Prayers, and what we can ask; but also our conceptions, and what we can think; We may ask for great things, moun∣tains of Gold, seats amongst the Starrs, the most delicious things for the sense; but God can do more than this for us; and if he doth not give such things, because they are not so good, he giveth that which is better; a little true Grace is beyond all; and God can do beyond what we can ask in spiritual riches; the riches of glory are exceed∣ingly abundantly beyond the riches of grace; we may conceive and think more than we can have confidence, or find words to ask; but God can do for us beyond our either desires or thoughts; yea, there is more in himself than we can imagine: God is a fountain of goodness, which is alwayes run∣ning, overflowing, and ever-flowing; He is a trea∣sury of all good things, which can never be ex∣hausted and emptied. Surely then God is the most sutable good for the Heart, and most deserveth the Heart.
    • 3. If Love do deserve the Heart, and call for return of Love, surely God hath infinitely more of this, than any else; none can match him in loveli∣ness, and none can match him in Love: See Iob. 3.16. God so loved the world, that he gave his onely begotten Son, &c. God so loved the world; How did he love the world? There is no comparison to set it forth by, nothing great enough to express it, it is too big to be put into the scales with any crea∣ture-love, except you would weigh vast moun∣tains in one balance, and a light feather in the o∣ther;

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    • yea, I may safely say, that the smallest dust on the ground, or the least more that flyeth in the air, may better be compared with the whole globe of the Earth for weight, than the love of any crea∣ture can be compared with the love of God to Mankind; and therefore if you ask how God lo∣ved Mankind, the answer must not be by a compa∣rison, for it passeth comparison, and it passeth com∣prehension: but it is set forth by the expression of it, in giving his onely begotten Son for men, that believing in him, they might not perish, but have everlasting life; here is love, not in word so much as in deed; love in a love-token, in a gift, and such a gift as is unvaluable; a gift so necessary, as without which, eternal ruine could not be avoided; so beneficial, that by it; and with it, eternal life and happiness is obtained. Gods love is so great, in giving his Son, that when the Apostle Iohn doth speak of it, he telleth us not onely that God hath Love, but that God is Love, 1 Ioh. 4.8, 9, 10. God is love; In this was manifested the love of God towards us, because God sent his onely begotten Son into the world, that we might live through him. Here∣in is love, not that we loved God, but that he loved us, and sent his son to be a propitiation for our sins. Crea∣tures have love, it is a quality in them, and hath degrees; the highest capacity which we have for love is but as it is a quality, and even in that which we are capable of, we are deficient, whilst in this world; but Love in God is not a quality, for a quality is an accident, and there are no accidénts in God; and therefore it is his essence, He is Love; there is a 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, a depth in the expression, which we cannot fathom. If the Apostle cryeth out,

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    • ... Rom. 11.33. O the depth of the riches both of the wis∣dome and knowledge of God! how unsearchable are his judgments, and his wayes past finding out! We may also cry out in an extasie of admiration, O the depth of the riches of the goodness and love of God! how unsearchable are his mercies, and the wayes of his grace past finding out! Apprehend we may something of Gods love, but comprehend it we cannot. Who ever did, or could look into the depth of Gods heart? The heart of man is deep, but the heart of God is far deeper; and indeed, in comparison with God, the streams of our Love are but small brooks, and shallow rivu∣lets, unto the dep current, and bottomless ocean of Love in the heart of God to sinners, through Jesus Christ. Gods Love is First, Free, Tender, Unchangeable, from everlasting to everlasting: But I must not lanch too deep into this subject of Gods Love, which in many discourses of those that have the most raised apprehensions, and sweet∣est tasts of it, cannot be set forth with any sutable∣ness unto its greatness. Now such love of God surely doth deserve the Heart, and the return of the choicest and chiefest affections which the chil∣dren of men can possibly present him withall. Love doth usually draw forth particular, and endeared Love, more than Loveliness; but when such infi∣nite Loveliness, Sutableness, and withall such infi∣nite incomparable Love, do meet in one God, sure∣ly we must say that he is the most deserving object for the Love.
  • R. 5. Lastly, All, especially young men, ought to give God their Hearts, because he will best use their Hearts; their Hearts will be abused by any

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  • thing they give them unto, except it be God alone. If they give their Hearts to the world, it will de∣base and degrade them; but if they give their Hearts unto God, He will advance and ennoble them; if the creatures have their hearts, they will impoverish them, but if God have their Hearts, He will enrich them; if Sin get their Hearts, it will deform them, but if God get their Hearts, He will beautifie them; if Lust be received into their Hearts, it will defile them, but if God be received into their Hearts, He will cleanse them. If God have not the Heart, the Devil, and the World, and Lust will possess it, and be sure they will abuse it. Better it is a thousand fold to entertain God into the Heart, than any other inhabitant, He ha∣ving promised to dwell where he is entertained, 2 Cor. 6.16. For ye are the Temple of the living God, as God hath said, I will dwell in you, and walk in you: and be sure He will use the Hearts well where he dwells. The Devil and Lust make the Heart a Dungeon, but Gods presence maketh the Heart a Palace; God hath two Palaces, the one is the highest Heavens, the other is the lowest Hearts; and where God dwelleth, he will bring his own Furniture; He will throw out of doors the rotten furniture of Sin, which he findeth, and bring in the furniture of Grace, he will, as it were, hang the Heart with the rich Tapistry, and curious Embroi∣dery of the Spirit, that He may take delight in his Habitation, adorned with his own Ornaments. And He will bring in his own Provisions too, and feast them with his Love, and the most kind expressions thereof, which shall yield such peace and satisfacti∣on, such comfort and sweetness, and sometimes such

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  • ravishing joyes, as have not entred into the hearts of the carnal and worldly to conceive. Moreover, He will watch over the Heart, and defend it from ma∣ny mischiefs and dangers, from many snares and temptations, from many sins, and those ruines which sin doth lead the ungodly unto. To con∣clude, By the Grace which He giveth the Heart here, He will qualifie and prepare it for glory here∣after; and at length, when the Soul now given to him, shall be separated from the Body, it shall not want an habitation, for He will re∣ceive it into the dearest closets, and eternal em∣bracements of his Love. Surely then God will best use the Heart, and therefore all should give their Hearts unto Him.

The Application.

Vse 1. BY way of Information.

HEnce learn, that none have the dispose of their own Hearts, none have liberty to ••ive their Hearts as they please; to choose, or ••ove, or desire, or delight in what, and in whom ••hey please. It is the speech of the ungodly, Psal.•• 2.4. Our lips are our own, who is Lord over us? ••nd it is a more ungodly speech to say, Our Hearts are our own, who is Lord over us? There is no∣••hing which any can call their own, properly and ••trictly, except it be sin; whatever any are, or ••ave, they owe it unto God, from whom they ••ave received it; but above all, God claims his ••••ght to the Heart, and He is most jealous of the

Heart, and none may give away their Hearts from him.

2. Learn here, God hath disposed of our Hearts better than we could or would dispose of them our selves: if God had not directed our Hearts to himself, and commanded us to give them to him, we should foolishly dispose of them unto in∣feriour things, which are wholly unworthy of them, and which would wofully abuse them; as all such do dispose their Hearts who give no heed unto this command.

3. Learn here, that God hath made that to be our duty to give our Hearts to him, which is our great privilege, that we may give our hearts to him; this commandment surely is not grievous, but most reasonable and sweet; God is not be∣holding to us for our Hearts, but we are beholding unto him that he will accept of them.

4. Learn here the difference between the wicked and the righteous; the difference doth not lye in their riches; for when many of the righteous be poor in this world, multitudes of wicked men do abound in wealth; it doth not lye in worldly gran∣deur and dignity, usually the wicked are advanced to the highest seat of honour, and are esteemed when the righteous are low, and under disgrace: It doth not lye in their food and apparel; Div•••• is arrayed in purple, and fine linnen, and fareth de∣liciously every day, when Lazarus lyeth at his gate, hungry, and in rags. It doth not lye in any beauty and strength of body, in any natural parts or acquired abilities of mind; some that have very foul insides, are outwardly fair and beautiful; and many are ignorant of the mysteries of salvation

who are great Scholars in other things, and of high esteem for worldly wisdom and prudence; when the righteous, many of them, have a con∣temptible outside, and are of very mean natural, and acquired abilities. But the difference between the wicked and the righteous, and that wherein the righteous do excell all the wicked in the world, is in the disposing of their hearts; the wicked give their hearts to the creature, some to the dung of earthly pelf, others to the filth of sensual delight, others to the wind of worldly esteem; some give their hearts to their Friends, others to their Lands, others to their Hawks and Hounds; and all the wicked are of such a low and inferiour spirit, that they let their Hearts sink beneath themselves, unto something that debases them; but the righteous they lift up their hearts to him that is above them; whereby they are advanced, they dispose their hearts unto God, who is the chief good; when the stream of the wicked mans affections runneth downwards, theirs runneth upward; and surely of all others they have the greatest wisdome, and true heigth and nobleness of spirit, whose hearts are raised so high, as to be joyned unto the Lord.

Vse. 2. For reproof of such as give away their Hearts from God; And are there not too many such in this place? God hath your ears sometimes, and your lips, and your knees sometimes, and your bodies, it may be, are often presented before him in the outside of Religious duties; but hath God your hearts? Have you presented God with this gift? with this sacrifice? without which, all other sacrifices of your lips, and outward devo∣tion,

are but a vain oblation; yea, despised, and an abomination unto him? Young men, you are dispos'd of by your Friends, some to this Calling, and some to that; but Friends have not the dispose of your Hearts, you have dispos'd of them your selves; and have not too many of you dispos'd away your hearts from God unto the creature? Hath not vanity and the world, and some foolish, filthy, and deceitful Lust the chief room and pos∣session of your hearts? God hath called for your Hearts, but you have not hearkened; God hath knocked at the door, but you have not opened; He hath in his Word, and by his Spirit, woed for your chiefest affections, but you have hitherto given him a denial and repulse; when you have listned to the Devil, and readily opened your Hearts to the world, and given forth of your dear∣est loves and delights to the creatures; you have been deaf unto God, and your Hearts shup up against him, and foolishly with-held your af∣fections from him. Consider your great sin here∣in

• 1. You that give away your hearts from God, are guilty of Heart-Idolatry; that which you chief∣ly love, and desire, and delight your selves in, is your God: If it be meats and drinks for your bel∣ly, your belly is your God, Philip. 3.19. Whose God is their belly: If it be Gold and Silver, and the riches of the World, Riches are your God: And therefore Covetousness is called Idolatry, Col. 3.5. Covetousness which is Idolatry. Whatever it be that you supremely love, that is your God, and the Idol of your hearts, if it be any thing beneath, and be∣side the true God. And can any of these Gods hear

• your Prayers? Can they save you in your troubles, if you call upon them? Can they deliver you from wrath to come? Can they abide with you, to be your eternal portion?
• 2. You that give away your Hearts from God, are guilty of Spiritual Adultery; your Maker is, or should be your Husband, and you go a whoring from him, when you give your Hearts chiefly to any person or thing besides him; you commit Spi∣ritual Adultery with any creature which you re∣ceive into the embracements of your dearest af∣fections; and therefore such whose hearts are chiefly addicted to the world, and to its friend∣ship, are called Adulterers and Adulteresses, Iam. 4.4. Ye Adulterers and Adulteresses, Know ye not that the friendship of the world is enmity with God?
• 3. You that give away your hearts from God, are guilty of great injustice; your Hearts do of right belong to God, as hath been proved; He hath made them, and he hath bought them; and you may as justly give away money which belongeth to another, or goods which belong to another, or house and lands which belong ao ano∣ther, as give away your Hearts to any other, which do of right belong unto God.
• 4. You that give away your Hearts from God, are guilty of great folly; you are hereby not only unjust towards God, but you are injurious to∣wards your selves; God hath not need of your Hearts, but you have need to give them to him; your loss is great, by with-holding your Hearts from God, you lose the heart of God which you should have in exchange; you lose the favour of God, which is infinitely beyond the favour of

• men; you lose the peace of conscience, which is the Souls feast; you lose the joyes of the Holy Ghost, which are unspeakably sweet and glori∣ous: you love all that communion with God, and communications of the richest spiritual supplies which you might have from God, if you gave your Hearts unto him; hereby you lose your souls, which is the greatest loss; you lose your salvation, and the eternal crown and glory which you are capable of. And what do you gain by giving away your Hearts from God? you look indeed for great satisfaction and delight, and a happiness which the things you chiefly desire and love should yield unto you; but be sure you will come off with disappointment, none of these things can give that which they have not; something in∣deed you will gain by giving your Hearts to the creatures; namely, deep wounds of consci∣ence, heart-piercing sorrows, smarting scourges sometimes of afflictions; or if your life be more pleasant, and conscience for a while asleep, at your latter end you are like to be utterly consumed with terrours; or if you be not awakened then, be sure you will be awakened in the flames of Hell. Fire and brimstone, and a horrible tempest of Gods wrath, and most dreadful indignation, shall be the eternal portion which you will gain by your preferring the creature above God in your af∣fections. And what can be more foolish, more in∣jurious to your selves than this sin?

Vse 3. For exhortation of all men, especially of you that are young men, to give your Hearts unto God. This is the first day of the new year,

and some of you do bring New-years gifts to one another, be perswaded to present God with the New-years gift of your Hearts; the Devil, that old Serpent, and the World, that old Cheat, have had your Hearts all the old Year; and some de∣ceitful Lusts have hitherto gained and possessed your Affections; be perswaded to call off, and pluck your hearts now at length out of the hands of these enemies, which seek after your destructi∣on, and to offer them up unto God for a New-years gift this New-years day, and as a new and living sacrifice which will be very acceptable un∣to God, who is the God of your Salvation. Some of you have nothing of your own, which you can give unto men, without wronging your Masters, or your Parents; but all of you have hearts of your own, which you may give to God, and which you cannot keep from him, without wronging him, and wronging your selves too.

Young men, it may be you have given your Hearts to Delight and Pleasure, the Goddess which most in the world do adore: But sit down and consider, whether sensual pleasure, doth de∣serve your Hearts; you have tasted a little of its sweetness, and hope for a great deal more; yea, so much as shall give satisfaction and contentment; but you will find emptiness and vanity in the enjoyment, bitterness and misery to be the conse∣quent of that pleasure which your Hearts do so much love and desire. Solomon, who had as great a confluence of creature-delights, as any man li∣ving, and upon trial, had found all to be vanity and vexation of spirit in the issue, doth from his

own experience, warn young men against indul∣ging the flesh, and giving their hearts unto any sensual-delights: Indeed he seemeth in his first words to give allowance to young men to take their pleasures, and to walk in this way of their hearts; but his speech is ironical; for withall he tacitly intimates unto them how dearly they should pay for their pleasures, when God should bring them unto Judgment, Eccles. 11.9. Rejoyce, O young man, in thy youth, and let thine heart chear thee in the dayes of thy youth, and walk in the wayes of thy heart, and in the sight of thine eyes; but know that for all these things God will bring thee unto judg∣ment. As if he should have said, Young ones, be as merry and frolick as you list; take your fill of sensual Pleasures if you think good: Smell at every flower; suck at every breast; taste and feed on every dainty dish; drink, and drink deep of every sweet cup: Bathe your selves in the streams of all creature-delights; run into every pleasant embracement; melt away in soft pleasures; indulge your sensual appetite to the height; gratifie every lust to the full; with∣hold from your selves nothing which is pleasing to your flesh; do whatever seemeth good in your own eyes; be chearful, and rejoyce all your youthful dayes; seek, gather, and enjoy with all freedom whatever is delightful to your hearts, or pleasant to your eyes: This do, if you think good, and that it is your interest: BVT KNOW, that for all these things God will bring you unto judgement: Believe, remember, and seri∣ously consider, that there is a day of reckoning not far off, a day of judgement coming, when you

will be called to an account; and when all your delights and pleasures will vanish like the cloud, and be fled for ever out of your sight; then your most sweet delights will be turned into Gall and Wormwood; then horrible pain and everlasting torment will take the room of your momentany pleasures; and as you like the one, so indulge your selves in the other. Or it may be, it is the honour and esteem of men which too many of you that are young are most enamoured with, and have ad∣dicted your hearts unto; Some of you, though you have not the golden chain about your neck, have gotten the chain of Pride and ambition about your Heart, whereby it is captivated and led away from God unto any kind of Practices, which may likely get you a name, and lift you up in others esteem: And is it not to be feared, that some of you make use of Religion as a footstool to raise you a little higher, or as a stirrup to advance you into the seat of some kind of repute, and as a cloak to cover ambitions designs? And is any kind of honour, ei∣ther amongst the ungodly, or the religious, wor∣thy of your hearts? Doth it deserve the highest room in your affections? Is it fit that Pride should sit in the throne which doth belong to God? Your affections are hungry, will they be satisfied with wind? If they be filled sometime, will they, can they herewith be satisfied? Do you not lose ho∣nour, by loving it and desiring it inordinately? and that higher honour than the honour which you may desire, but never attain unto? I mean, do you not lose the honour and esteem of God, which is infi∣nitely beyond all the highest honour and esteem of men? Honor est in honorante, Honour is not

in him that is honoured, but in him that honoureth; and is that so amiable which is not in your selves, but in anothers breast? or if you do desire ho∣nour, is worldly honour the most desirable, which is of all things the most uncertain, and most incon∣stant? Is any honour so sure and so great; as the honour which the Great Jehovah hath for all that truly love and fear him? And what sweetness can you really find in others good esteem of you, when you have so much reason to dis-esteem your selves? Must not their esteem of you be for low and inferiour things, which are not praise-worthy? or else must not their esteem be built upon a mi∣stake? and can you take any great comfort in others mistake? Can this be a happiness and chief good for a rational Soul? Suppose that your ambition were gratified, and you advanced not on∣ly in esteem, but also in a high place of dignity; are not all high places very slippery? And by how much your place is the higher, would not your fall be the lower? If you were Kings or Empe∣rours, Death would quickly turn off your Crowns, and pluck your robes off your backs, and your Scepters out of your right hands. And what ho∣nour do the worms give to the bodies of Great ones, when they are brought down to the dust? What honour will God give to the Souls of wick∣ed Great ones when they are out of the body? What honour will the Lord Jesus give to such at the last day, when he appeareth with his glorious train of Angels, to Judge the world in righteous∣ness? Will not all the honour of wicked men be then turned into shame, disgrace, everlasting con∣tempt, and confusion of face? And is it good then

to set your heart upon Honour instead of God? Or, it may be, young ones, your hearts are not upon the wing to carry you either to the moun∣tains of pleasures, or the mountains of honour; but they are groveling upon the earth; you are got under it, and are digging for Mines and Trea∣sures there: I mean, that possibly your Hearts are most addicted to the gain of earthly riches; and are they more worthy of your Hearts than God? Can they yield more satisfaction unto you, or abide more surely by you, than those pleasures or honours of the world, which I have been endea∣vouring to disgrace? If you had Gold like the dust, and Silver like the sand, and Jewels like the stones of the field; if you had as much wealth as your hearts could wish, could you find the con∣tentment your hearts do desire in any of these things? Besides, if riches in great abundance could give contentment, (which they cannot) are you certain to get such abundance? Hath the world Treasures enough to enrich all that so dearly love and desire it? Are not the times hard? Is not trading low? Is it not with great difficulty that any do get an estate? Do not such as will be rich run themselves into temptations and snares which entangle them, and enslave themselves to many foolish and hurtful Lusts, which at length undo them, and drown them in perdition and destru∣ction? 1 Tim. 6.9. Read, and consider what the Wise man speaketh, Prov. 23.5. Wilt thou set thine eyes upon that which is not? for riches cerainly make themselves wings, they flee away like an Eagle towards Heaven? Will you set your hearts upon that which is not, that is, which is not what it

seemeth to be; or which is of so short continuance, as if it had no being; Riches certainly make them∣selves wings, like Eagles, and are flying away from you; and will you make your selves wings like Eagles, and fly after them? Are you like to overtake them when they are upon the wing to be gone? and when they are gone upon the wing, will they return again? or if they should abide so long as you abide? will not death make wings for you e're long, upon which, willing or unwilling, you must flee away, and leave all your riches behind you? Think how death will strip you of all your wealth, and bereave you of all your rich∣es? Naked you came into the world, and naked you must return; and think how grievous it will be for you to part with those things unto which you have given your heart? Will it not be a tearing to your hearts to be disjoyned from that unto which they are now so glewed? And when withall you think that you must not only leave all that you so much love, but also that you must go to a place of most exquisite and eternal torments in Hell, which you so much fear? Let me then perswade all of you, especially you that are young men, to call off your hearts from all these things, which the Devil makes use of as baits to catch hearts with∣all, as snares to entangle and captivate affections; look to the hook through the bait; look to the pri∣son, whither the Devil, in such chains which he hath laid upon your affections, is leading you; withdraw your hearts from the world, and every thing therein, and now present it unto the Lord: The Lord hath sent me this day to woe your Hearts, O, that I could win your Hearts for him

You are young men, and most of you (if not all) single men; Suppose that the most lovely young woman that ever your eyes beheld, of such sta∣ture, feature, and exact mixture of colours, as you never before saw one so beautiful; Suppose her birth and dowry to be far above you; Sup∣pose her humble, like the ground, and of the sweet∣est disposition, that she had none like her; and this person should make tender of particular and most ardent Love unto any of you, and be willing to give her self, and all that she hath unto you; only did expect a return of Love on your part; I suppose there is not any of you who would re∣fuse and with-hold your Love. But what is any creature in comparison with God? not so much as the dust upon the ballance: his excellencies are infinitely beyond compare and comprehension too. I have set forth the Loveliness of the Lord, as in∣finitely exceeding all creature - loveliness: I have set forth his Sutableness unto your Souls; and withall his infinite Love, and by me he ma∣keth tender of himself, and his Love unto you, unto the meanest and most unworthy amongst you, but he looketh for a return of Love on your part; By me he calleth for your Heart: think what an indignity it will be to the Lord, what a folly and injury to your selves, should you refuse and with∣hold your hearts from him. God doth by me call for your hearts, they are his due; if any else can claim such right to them, let them have them: if any else do so much desire or deserve them, let them have them; if any else will so well use them, let them have them; if any else can so ad∣vance, beautifie, enrich, satisfie and fill them with

such peace and joy, let them have them; No, no there is no person can do it; nothing can do it in this world; and will you still with-hold you Hearts from God? Why are you so backward to bestow your affections upon God? Why so loth to give your hearts to him that hath given you your hearts; given you all that you are, all that you have, that hath given his Son for you, and proffereth to give his Son to you; and with him pardon and peace, and many special favours here, and the Kingdome of Heaven hereafter? What do you say, young men? Shall God have your Hearts or no? God doth not only call for them, and will accept of them, but he is loth to be denied; He doth by me entreat and beseech you, that he might have them. In his intreaties of you, that you would be reconciled to him, he doth intreat you to give him your Hearts. God is re∣conciled to you, when he giveth to you his Son; and you are reconciled unto him, when you give him your hearts; then your enmity against him is laid aside; and see Gods intreaties by Mini∣sters for this thing, 2 Cor. 5.20. Now we are em∣bassadours for Christ, as if God did beseech you by us, we pray you, in Christs stead, be ye reconciled unto God. Hear O Heavens! Wonder, O Angels! Ad∣mire, O Saints! Be astonished, O Sinners! Be confounded, O Devils! that God should not on∣ly be willing, to accept of Hearts, but desire them! not only call for them, but intreat for them! that God should intreat! intreat his creatures! intreat sinners, traytors, rebells! persons so mean, so vile! when he hath no need of them, that he should intreat for Hearts, as if he were beholding

to them to give them! O wonderful! wonderful condescention! although you have stopped your ear so long, and refused your Hearts so often, yet the Lord doth still intreat, and he would fain prevail with you for this gift, so beneficial, not to him to receive it, but unto you to give it. Upon my knees, (if that would do) I would be∣seech you in the name of my Lord, that you would give your Hearts unto God: Methinks you should not shut your ears to such kind invitations; or when your ears are open, methinks you should not shut your hearts against the Lord, that stand∣eth at those doors and knocketh, and intreateth you to let him in, and give him room there. Me∣thinks that Grief should now arise against those base, filthy lusts, which are got into the room of God, and Desire should step forth, and invite the Lord in, to take possession of that place which is due. Methinks your hearts now should be∣gin to open unto God, and the everlasting gates of them should be lifted up, that this King of Glo∣ry might be entertained, and exalted, and enthro∣ned within you. Methinks Hatred should now arise in your hearts against Sin, and a contempt of the World, with all the vanities thereof; and a fire of Love should now methinks begin to enkindle within you. Look, young men, look upwards, Do you see nothing? Take up the Glass of the Word, and through this perspective cannot you see the Lord of Heaven, full of marvellous, and most ravishing beauty in his face; full of most free, tender, incomparable, and incomprehensible love in his heart? If you can see but little, beg the eye of Faith, and light of the Spirit, and then you will

see wonders, wonders of beauty, and wonders of love: And do not your hearts yet begin to move towards God? What do you say, young men? How many of your Hearts may I gain for God this day? Methinks every one of you should be ready to say, Here's my Heart for the Lord; and here's my heart for the Lord; and here's my heart for the Lord. Will you now all of you engage your Hearts in Covenant to the Lord? will you now with∣draw your hearts from the World, and all its Lusts which hath usurped them; and making choice of God for your chief good, Devote your Hearts, with your whole man to him, to be His, and His for ever. Consent heartily unto this, young men, and the thing is done; your Hearts are God's, and God is yours, and yours for ever.

And if you would give your Hearts unto God;

• 1. You must give them presently, delayes are dangerous; if you refuse now, you may never be ask'd for them any more; this may be God's last Call, it may be now you have some movings and strivings of the Spirit for your Hearts; if you do not now hearken and yield, God may with∣hold his Spirit for the future, and never strive with you more.
• 2. You must give them freely, Don't think God is beholding to you to give them; but that you are beholding to him that He will accept of them.
• 3. You must give them fully; Don't reserve any room in them for Sin, and harbour any base Lust in any corner of your hearts.
• ...

• 4. You must give them resolutely; with full purpose never to retract this gift; Gods gifts of his Grace to men are without repentance; and so must be your gift of your Hearts unto God: And if the Lord doth get your Hearts this day, I know he will get all; the Heart being the com∣manding part; Put your selves under God's com∣mand; hereby you will be in safeguard from the worst of evils; I mean, the Reign of Sin, and Tyranny of the Devil here, and the Damnation of Hell in the other World; hereby your hearts will be near to Gods Heart whilst you live, and they shall be brought nearer to him when you die; when absent from the body, they shall be present with the Lord in glory, and abide with him to eternity.

FINIS.