Apples of gold for young men and vvomen, and a crown of glory for old men and women. Or, The happiness of being good betimes, and the honour of being an old disciple Clearly and fully discovered, and closely, and faithfully applyed. Also the young mans objections answered, and the old mans doubts resolved. By Thomas Brooks preacher of the gospel at Margarets new Fishstreet-hill.

THE Young-Mans Duty AND EXCELLENCY.

1 KING. 14. ch. 13. v.

And all Israel shall mourn for him, and bury him: for hee only of Jeroboam shall come to the grave, because in him there is found some good thing toward the Lord God of Israel, in the house of Jeroboam.

The Young mans Duty and Excellency.

ISHAL only stand upon the latter part of this Verse, be∣cause that affords me matter most su∣table to my designe.

— Because in him there is found some good thing toward the Lord God of Israel, in the house of Jero∣boam.

These words are a commendati∣on of Abijahs life, in him was found some good thing toward the Lord, &c. when Abijah was a Child vers. 3.12. when hee was in his young and tender years, hee had the seeds of grace in him, he had the Image of God upon him, hee could discern between good and evill, * 1.1 and hee did that which pleased the Lord. * 1.2

The Hebrew word (Nagnar) translated Child, vers. 3. is very often applied to such as wee call youth, or young men, Exod. 24.5. Numb. 6.11. 1 Sam. 2.17. &c. Of such age and prudence, was Abijah, as that he could chuse good and refuse evill, hee was a Lot in Sodom, hee was good a∣mong the bad, the bent and frame of his heart was towards that which was good, when the heart both of his Father and Mother

was set upon evill. Abijah be∣ganne to bee good betimes; hee crost that pestilent proverb, a young Saint, and an old Devill. Tis the glory and goodness of God that hee will take notice of the least good that is in any of his, 1 Pet. 3.6. There was but one good word in Sarahs speech to Abraham, and that was this, shee called him Lord, and this God mentions for her honour and com∣mendations, shee called him Lord: God looks more upon one grain of Wheat, than upon a heap of Chaff; upon one shining Pearl than upon a heap of rubbish. God findes a Pearl in Abijah, and hee puts it into his Crown, to his eter∣nal commendation. There was found in him some good thing to∣wards the Lord, &c. for the words

There was found in him, the Hebrew word Matsa, sometimes signifies finding without seeking, Isa. 65.1. I am found of them that sought mee not, so Psal. 116. v. 3. The sorrows of death compassed mee,

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and the pains of hell got hold upon mee, I found trouble and sorrow. I found trouble which I lookt not for, I was not searching after sorrow, but I found it. There's an elegan∣cy in the Originall. The pains of hell gat hold upon mee; So wee read, but the Hebrew is; The pains of hell found me (one word signifies both,) they found mee, I did not find them. There was found in Abijah some good thing towards the Lord, i.e. there was found in him without searching, or seeking, some good thing towards the Lord, it was plain and visible enough, men might see and observe it with∣out inquiring, or seeking, they might runne and read some good thing in him towards the Lord.

Secondly, The word some∣times signifies, Finding by seeking or enquiry, Isa. 55.6. Seek yee the Lord while hee may bee found, &c. So upon search and enquiry there was found in Abijah (though young) some good thing toward the Lord.

Thirdly, Sometimes the word notes the obtaining of that which is sufficient, Josh. 17.16. Numb. 11.22. Judg. 21.14. in Abijah there was that good in him to∣ward the Lord, that was suffici∣ent to evidence the work of grace upon him, sufficient to satisfy him∣self and others of the goodness, and happinesse of his condition; though hee died in the prime, and flower of his days, &c.

And in him was found some good thing; the Hebrew word (Tob) that is here rendered good. Signi∣fies,

First, That which is right and just, 2 Sam. 15.3. See thy matters are good and right, i.e. just and right.

Secondly, that which is profi∣table, Deut. 6.11. Houses full of all good things, i. e. houses full of all profitable things.

Thirdly, That which is pleasing, 2 Sam. 19.27. Do what is good in thine eyes, i.e. do what is pleasing in thine eyes.

Fourthly, That which is full and compleat, Gen. 15.15. Thou shalt bee buried in a good old age, i.e. thou shalt bee buried when thine age is full and compleat.

Fifthly, That which is joyfull and delightful, 1 Sam. 25.8. wee come in a good day, i. e. wee come in a joyful and delightfull day; now put all together and you may see that there was found in Abi∣jah when hee was young, that which was right and just, that which was pleasing and profita∣ble, and that which was matter of joy and delight.

In the words you have two things that are most conside∣rable.

First, That this young mans goodnesse was towards the Lord God of Israel; many there are that are good, nay, very good to∣wards men, who yet are bad, ya very bad towards God. * 1.3 Some there are who are very kind to the creature, and yet very unkind to their Creator, many mens good∣nesse

towards the creature is like the rising Sun, but their goodness towards the Lord is like a mor∣ning cloud, * 1.4 or as the early dew which is soon dried up by the Sun-beams, but Abijahs good∣nesse was towards the Lord, his goodnesse faced the Lord, it look't toward the glory of God. Two things makes a good Chri∣stian, good actions, and good aimes; And though a good aim doth not make a bad action good, * 1.5 (as in Ʋzzah) yet a bad aime makes a good action bad (as in Jehu) whose justice was approv∣ed, but his policy punished, the first Chapter of Hosea, and the fourth verse, doubtless Abijahs actions were good, and his aims good; and this was indeed his glory, that his goodness was to∣wards the Lord.

Its recorded of the Catanenses that they made a stately monu∣ment of Kingly magnificence, in remembrance of two Sons who took their aged parents upon

their backs, and carried them through the fire, when their fa∣thers house was al in a flame, these young men were good towards their Parents; but what is this to Abijahs goodnesse towards the Lord, &c. A man cannot bee good towards the Lord, but he will bee good towards others; but a man may be good towards others that is not good towards the Lord: Oh, that mens pra∣ctises did not give too loud a Testimony every day to this as∣sertion! &c.

Secondly, Hee was good a∣mong the bad, * 1.6 he was good in the house of Jeroboam, tis in fashion to seem (at least) to bee good a∣mong the good; but to bee real∣ly good among those that are bad, that are eminently bad, ar∣gues not onely a truth of good∣ness, but a great degree of good∣ness; this young man was good in the house of Jeroboam, who made all Israel to sin, who was naught, who was very naught,

who was stark naught; and yet Abijah, as the fishes which live in the salt Sea are fresh, so though hee lived in a (sink) a sea of wic∣kedness; yet hee retained his goodnesse towards the Lord.

They say Roses grows the sweeter, when they are planted by Garlick, they are sweet and rare Christians indeed, who hold their goodness, and grow in goodnesse where wickedness sits on the throne, and such a one the Young man in the text was.

To bee Wheat among Tares, Corn among Chaffe, Pearls a∣mong Cockles, and Roses a∣mong Thorns, is excellent.

To bee a Jonathan in Sauls Court, to be an Obadiah in Ahabs Court, to be an Abedmelech in Zedechias Court, and to bee an Abijah in Jeroboams Court, is a wonder, a miracle.

To bee a Lot in Sodome, to bee an Abraham in Chaldaea, to bee a Daniel in Babylon, to bee a Ne∣hemiah in Damasco, and to bee a

Job in the land of Husse, is to be a Saint among Devils, and such a one the young man in the Text was.

The Poets affirm that Venus ne∣ver appeared so beautious, as whē shee sate by black Ʋnlcans side. Gracious souls shine most clear when they bee set by black con∣ditioned persons. Stephens face never shin'd so Angelically, so gloriously (in the Church) where all were vertuous, as before the Councill, where all were vitious and malicious. So Abijah was a bright Star, a shining Sun in Jeroboams Court, which for prophanness and wickedness, was a very hell.

The words that I have cho∣sen to insist upon will afford us several observations, but I shall onely name one, which I intend to prosecute at this time, and that is this, viz.

Doct. That tis a very desira∣ble and commendable thing for young men to bee really good be∣times.

Other Scriptures speak out this to be a truth, * 1.7 besides what you have in the Text to confirm it, as that of the second of Chro∣nicles Chap. 34.1, 2, 3. verses. Jo∣siah was eight years old, when hee beganne to reign, and hee reigned in Jerusalem one and thirty years. And hee did that which was right in the sight of the Lord, and walked in the wayes of David his father, and declined neither to the right hand nor to the left; for in the eighth year of his reign, while hee was yet young, hee beganne to seek after the God of David his father: and in the twelfth year, he beganne to purge Ju∣dah and Jerusalem from the high places, and the Groves, and the carved Images, and the molten Images. Twas Obadiahs honor that hee feared the Lord from his youth. * 1.8 And Tymothys crown that he knew the Scripture from a child, and Johns joy, * 1.9 that hee found Children walking in the

truth; this revived his good old heart, and made it dance for joy in his bosome; to spend fur∣ther time in the proving of this truth, would bee but to light candles to see the Sunne at noon.

The grounds and Reasons of this point, viz. That it is a ve∣ry desirable and commendable thing for young men to bee really good be∣times; are these that follow,

First, Because the Lord com∣mands it; and divine commands are not to bee disputed but o∣beyed, * 1.10 In the 12 Chapter of Ecclesiastes and the 1 verse, Re∣member now thy Creator in the days of thy youth, while the evil days come not, nor the years draw nigh, when thou shalt say, I have no plea∣sure in them: Remember now; I say now; now is an Alarm, it will puzzle the wisdome of a Philosopher, the skill of an An∣gel to divide: Now, is a Mo∣nosyllable in all learned Lan∣guages. Remember now thy Cre∣ator,

Remember him presently, instantly: for thou dost not know what a day, what an hour may bring forth; thou canst not tell what deadly sin, what deadly temptation, what deadly Judge∣ment may over-take thee; if thou dost not now, even now re∣member thy Creator.

Remember now thy Creator, Re∣member to know him, remem∣ber to love him, remember to de∣sire him, remember to delight in him, remember to depend upon him, remember to get an inte∣rest in him, remember to live to him, and remember to walk with him. Remember now thy Creator, the Hebrew is Creatours, Father, Son, and Spirit. To the making of man, a Council was called in Heaven, in the 1. of Genesis and 29 vers. Remember thy Creatours, remember the Father, so as to know him, so as to bee inwardly acquainted with him. Remember the Son, so as to be∣leeve in him, so as to rest upon

him, so as to imbrace him, and so as to make a compleat resignati∣on of thy self to him. Remem∣ber the Spirit, so as to hear his voice, so as to obey his voice, so as to feel his presence, and so as to experience his influence, &c.

Remember now thy Creator in the dayes of thy youth; hee doth not say in the time of thy youth, but in the dayes of thy youth, to note that our life is but as a few dayes; tis but a vapour, a span, a flower, a shadow, a dream; and therefore Seneca saith well, that though death bee before the old mans face, yet hee may bee as near the young mans back, &c. Mans life is the shadow of smoak, * 1.11 the dream of a shadow, one doubteth whether to call it a dying life, or a living death; ah young men! God com∣mands you to bee good be∣times. Remember young men that it is a dangerous thing to neglect one of his commands, who by another is able to com∣mand

you into nothing, or into Hell. To act or run crosse to Gods expresse command (though under pretence of Revelation from God) is as much as a mans life is worth; as you may see in that sad story, 1 King. 13. ch. 24. verse, &c. Let young men put all their carnal reasons, though never so many, and weighty, into one scale, and Gods absolute command in the other, and then write Tekel upon all their rea∣sons; They are weighed in the bal∣lance, and found too light. Ah sirs! what God commands must bee put in speedy execution, * 1.12 without denying, or delaying, or disputing the difficulties that at∣tend it. Most young men in these dayes do as the Heathens, when their gods called for a man, they offered a candle; or as Her∣cules offered up a painted man in stead of a living. When God calls upon young men to serve him with the Primrose of their youth; they usually put him off

till they are overtaken with trembling joynts, dazled eyes, fainting hearts, failing hands, and feeble knees; but this will bee bit∣ternesse in the end, &c.

Secondly, Young men must bee really good betimes, because they have means and opportu∣nities of being good betimes. Never had men better means, and greater opportunities of being good, of doing good, and of re∣ceiving good than now. Ah Lord! how knowing, how be∣leeving, how holy, how heaven∣ly, how humble might young men bee, were they not wanting to their own souls: Young men might bee good, very good, yea eminently good; would they but improve the means of grace, the tenders of mercy, and the knock∣ings of Christ by his Word, Works, and Spirit.

The Ancients painted Oppor∣tunity with a hairy forehead, * 1.13 but bald behinde, to signifie that while a man hath opportunity before

him, hee may lay hold on it, but if hee suffer it to slip away, hee cannot pull it back again.

How many young men are now in everlasting chains, who would give ten thousand worlds (had they so many in their hands to give) to injoy but an opportu∣nity to hear one sermon more, to make one prayer more, to keep one Sabbath more, but cannot? this is their hell, their torment, this is the Scorpion that is still biting, this is the Worm that is alwayes gnawing. Wo, wo to us, that wee have neglected and tri∣fled away those golden oppor∣tunities that once wee had, to get our sins pardoned, our natures changed, our hearts bettered, our consciences purged, and our souls saved, &c. * 1.14 I have read of a King, who having no issue to succeed him, espying one day a well-favoured youth, took him to Court, and committed him to Tutors, to instruct him, provi∣ding by his will, that if hee prov∣ed

fit for government, hee should bee crowned King, if not, hee should bee bound in chains, and made a Gally-slave. Now when hee grew to years, the Kings exe∣cutors perceiving that hee had sadly neglected those means and opportunities, whereby hee might have been fit for State government, called him before them, and declared the Kings will and pleasure con∣cerning him, which was accord∣ingly performed, for they caused him to bee fettered, and commit∣ted to the Gallies. Now what tongue can expresse how much hee was affected, and afflicted with his sad and miserable state, especially when hee considered with himself, that now hee is chained, who might have walked at liberty. Now hee is a slave, who might have been a King, now hee is over-ruled by Turks, who might once have ruled over Christians; the application is easie.

Ah young men! young men, * 1.15 shall Satan take all opportunities to tempt you? shall the world take all opportunities to allure you? shall wicked men take all opportunities to ensnare you? and to undo you? and shall Chri∣stian friends take all opportuni∣ties to better you? and shall Gods faithful Messengers take all op∣portunities to save you? and will you? will you neglect so great sal∣vation? Plutarch writes of Han∣nibal, that when hee could have taken Rome hee would not, and when hee would have taken Rome, hee could not. Many in their youthful dayes, when they might have mercy, Christ, par∣don, Heaven; they will not, and in old age, when they would have Christ, pardon, peace, Heaven, they cannot, they may not. God seems to say as Thesius said once, go sayes hee, and tell Creon, The∣sius offers thee a gracious offer, yet I am pleased to bee friends, if thou wilt submit (this is my first

message) but if this offer prevail not, look for mee to bee up in arms.

The third Reason, why Young men should bee really good betimes, * 1.16 is, because then they will have fewer and lesser sins to answer for, and repent of, multitudes of sins and sorrows are prevented by being good betimes. The more wee number our dayes, the fewer sins wee shall have to number. As a coppy is then safest from blotting, when dust is put upon it, so are wee from sinning, when (in the time of our youth) wee remember that wee are but dust. The tears of young penitents do more scorch the Devils than all the flames of Hell, for hereby all their hopes are blasted, and the great underminer counter∣mined, and blown up. Mane is the Devils Verb, hee bids tarry, time enough to repent; but Mane is Gods Adverb, hee bids re∣pent early in the morning of thy youth; for then thy sins will bee

fewer, and lesser. Well young men, remember this, hee that will not at the first hand buy good council cheap, shall at the second hand buy repentance over dear.

Ah young men! young men, if you do not begin to bee good betimes, those sins that are now as Jewels sparkling in your eyes, * 1.17 will at last bee milstones about your necks, to sink you for ever. —Among many things that Beza in his last will and Testament, gave God thanks for, this was the first and chief, that hee at the age of sixteen years, had called him to the knowledge of the truth, and so prevented many sins and sor∣rows that otherwise would have overtaken him, and have made his life lesse happy, and more miser∣able. Young Saints often prove old Angels, * 1.18 but old sinners seldome prove good Saints, &c.

The fourth ground, why young men should bee really good betimes, is this, viz. because time is a precious Talent that young men must be

countable for; the sooner they be∣gin to bee good, the more easy will bee their accounts, especially as to that great Talent of time. Cato and other heathens, held that account must bee given, not only of our labour, but also of our lei∣sure, at the great day it will ap∣pear, that they that have spent their time in mourning, have done better than they that have spent their time in dancing; and they that have spent many dayes in humiliation, than they that have spent many dayes in idle recrea∣tions.

I have read of a devout man, who when hee heard a clock strike, hee would say, here is one hour more past that I have to answer for. Ah young men! as time is very precious, so it is very short, time is very swift, it is suddenly gone, in the 9. of Job and the 25. vers. My dayes are swifter than a Post, they flee away, they see no good. The Hebrew word (Kalal) translated swifter

than a Post, signifies any thing that is light, because light things are quick in motion.

The Ancients emblem'd time with wings, as it were, * 1.19 not run∣ning, but flying. Time is like the Sun, that never stands still, but is still a running her race; the Sun did once stand still, yea went back, but so did never Time. Time is still running, and flying; it is a bubble a shadow, a dream; can you seriously consider of this young men, and not begin to bee good be∣times? surely you cannot. Sirs, if the whole earth whereupon wee tread were turned into a lump of gold, it were not able to pur∣chase one minute of time. Oh the regreetings of the damned, for mis-spending precious time! * 1.20 Oh what would they not give to bee free, and to injoy the means of grace one hour. Ah with what attention! with what intention! with what trembling and melting of heart! with what hungring and thirsting would they hear the

Word! Time (saith Bernard) were a good commodity in hell, and the traffick of it most gain∣ful, where, for one day a man would give ten thousand worlds if he had them; young men, can you in good earnest beleeve this, and not begin to be good betimes?

Ah! young men and women, as you love your precious im∣mortal souls, * 1.21 as you would es∣cape hell and come to heaven, as you would bee happy in life, and blessed in death, and glori∣ous after death, don't spend any more of your precious time, in drinking and drabing, in carding, dicing and dancing, don't trifle a∣way your time, don't swear a∣way your time, don't whore away your time, don't lye away your time, but beginne to bee good betimes, because Time is a Talent, that God will reck∣on with you for: Ah! young men and women, you may rec∣kon upon years, many years yet to come, when possibly you have

not so many hours to make ready your accompts, it may bee this night you may have a summons, and then if your time bee done, and your work to be begunne, in what a sad case will you bee, will you not wish that you had never been born?

Seneca was wont to jeer the Jews for their ill husbandry, in that they lost one day in seven; meaning their Sabbath; O that it were not too true of the most of professors both young and old, that they loose not onely one day in seven, but several days in seven.

Sirs, Time let slip cannot bee recal'd, the foolish Virgins found it so, and Saul found it so, and He∣rod found it so, * 1.22 and Nero found it so, the Israelites found it so, yea, and Jacob, and Josiah, and David (though good men) yet they found it so to their cost.

The Egyptians draw the pic∣ture of Time with three heads, the first of a greedy Wolf, gap∣ing for time past, because it hath

ravenously devoured the memo∣ry of so many things past recal∣ling. The

Second of a crowned Lyon, roaring for time present, because it hath the principallity of all actions, for which it calls loud. The

Third of a deceitfull Dogg, fawning for time to come, be∣cause it feeds some men with many flattering hopes to their eternal undoing: Ah! young men and women, as you would give up your accounts at last with joy, concerning this Ta∣lent of time, with which God hath trusted you, begin to be good betimes, &c.

The fifth Reason, Why young men should bee really good betimes, and that is, because they will have the greater comfort and joy when they come to bee old, * 1.23 the 71 Psalm. 5. 17, 18. compa∣pared. Thou art my hope, O Lord God, thou art my trust from my youth. O God, thou hast taught

me from my youth, and hitherto I have declared thy wondrous works. Now also when I am old and gray headed, O God, forsake mee not, untill I have shewed thy strength, unto this Generation, and thy po∣wer unto every one that is to come. Polycarpus could say, when old, thus many years have I served my Master Christ, and hitherto hath hee dealt well with mee; if early converts live to bee old, no joy to their joy, their joy will bee the greatest joy, a joy like to the joy of harvest, * 1.24 a joy like to their joy that divide the spoil, their joy will bee the soundest joy, the weightiest joy, the holiest joy, the purest joy, the strongest joy, and the most lasting joy, the carnal joy of the wicked, the glistering (golden) joy of the world-ling, and the flashing joy of the hypocrite, is but as the crackling of thorns under a pot, to the joy and com∣fort of such, who when old, can say, with good Obadiah, that

they feared the Lord from their youth. If when you are young, your eyes shall bee full of tears (for Sinne) when you are old your hearts shall bee full of joys. Such shal have the best wine at last

Oh! that young men would beginne to bee good betimes, that so they may have the greater harvest of joy when they come to be old, &c. tis sad to be sowing your seed, when you should be reaping your harvest; tis best to gather in the summer of youth, against the winter of old age.

The Sixth Reason, Why young men should bee really good betimes, and that is, because an eternity of felicity, and glory hangs upon those few moments that are al∣lotted to them, it was a good question the young man propo∣posed, * 1.25 what shall I do to inherit e∣ternal life? I know I shall bee e∣ternally happy, or eternally mi∣serable, eternally blest, or eter∣nally cur'st, eternally sav'd, or eternally damn'd, &c.

O what shall I do to inherit eter∣nal life! my cares, my fears, * 1.26 my troubles, are all about eternity, no time can reach eternity, no age can extend to eternity, no tongue can express eternity. Eterni∣ty is that (unum perpetuum hodie) one perpetual day, which shall never have end; what shall I do, what shall I not do, that I may bee happy to all eternity? I am now young and in the flo∣wer of my days; but who knows what a day may bring forth? the greatest weight hangs upon the smallest wyers, an eternity de∣pends upon those few hours, I am to breath in this world; O what cause have I therefore to bee good betimes, to know God betimes, to beleeve betimes, to repent betimes, to get my peace made, and my pardon seal'd be∣times, to get my nature chang∣ed, my conscience purged, and my interest in Christ cleared be∣times, before eternity overtakes mee, before my glass bee out,

my Sun set, my race run, least the dark night of eternity should overtake mee, and I made mise∣rable for ever. I have read of one (Myrogenes) who when great gifts were sent unto him, hee sent them all back again, saying, I onely desire this one thing at your Masters hand, to pray for mee, that I may be saved for e∣ternity. O that all young men and women who make earth their heaven, * 1.27 pleasures their Paradise, that eat the fat, and drink the sweet, that cloth themselves richly and crown their heads with rose∣buds, that they would seriously consider of eternity, so as to hear as for eternity, and pray as for eternity, and live as for eternity, and provide as for eternity. That they may say with that famous Painter Zeuxes (Aeternitati pingo) I paint for eternity, we do all for eternity, we beleeve for eterni∣ty, wee repent for eternity, wee obey for eternity, &c.

O that you would not make

those things eternal for punish∣ment, * 1.28 that cannot bee eternal for use: Ah! young men and women, God calls, and the bloud of Jesus Christ calls, and the spi∣rit of Christ in the Gospel calls, and the rage of Satan calls; and your sad state and condition calls; and the happiness and blessed∣ness of glorified Saints calls; these all call aloud upon you to make sure a glorious eternity; before you sail out into that dreadfull Ocean. All your eternall good depends upon the short and un∣certain moments of your lives; and if the threed of your lives should bee cut, before a happy eternity is made sure: woe to you that ever you were born; Do not say O young man, that thou art young, and hereafter will bee time enough to provide for eternity, for eternity may bee at the door, ready to carry thee away for ever. Every days ex∣perience speaks out eternity to bee as neer the young mans back,

as tis before the old mans fa••••.

O graspe to day the diadem of a blessed eternity: least thou art cut off before the morning comes, though there is but one way to come into this world, yet there is a thousand thousand ways to bee sent out of this world; well young men and women remem∣ber this, as the motions of the soul are quick, so are the mo∣tions of divine justice quick also, and if you will not hear the voice of God to day; if you will not pro∣vide for eternity to day. God may swear to morrow that you shall never enter into his rest; it is a very sad and dangerous thing to trifle and dally with God, his word, his offers, our own souls, and eternity: therefore let all young People labour to bee good betimes, and not to let him that is goodness it self alone, till hee hath made them good, till hee hath given them those hopes of eternity that will both make them good, and keep them

good; that will make them hap∣py, and keep them happy, and that for ever; if all this will not do, then know, that ere long those fears of eternity, of mise∣ry, that begets that monster, De∣spair, which like Medusa's head, astonisheth with its very aspect, and strangles hope, which is the breath of the soul, will certain∣ly overtake you; as it is said, Dum Spiro Spero, so it may bee inverted Dum Spero Spiro, other miseries may wound the spirit, but despair kills it dead; my pray∣er shall bee that none of you, may ever experience this sad truth, but that you may all bee good in good earnest betimes, which will yeeld you two hea∣vens, a heaven on earth, and a heaven after death.

The seventh Reason, Why young persons should be really good betimes, and that is, because they do not beginne to live till they beginne to bee really good, till they beginne to bee good, they

are dead God-wards, and Christ-wards, and heaven-wards, and holiness-wards, till a man be∣ginnes to bee really good, hee is really dead, Phil. 2.1. and that first in respect of work∣ing, * 1.29 his works are called dead works, Heb. 9.14. the most glistering services of unregene∣rate persons are but dead works, because they proceed not from a principle of life, and they lead to death, Rom. 6.21. and leave a sentence of death upon the soul, till it bee wash't off by the bloud of the Lamb.

Secondly, * 1.30 Hee is dead in re∣spect of honour, hee is dead to all priviledges, hee is not fit to inherit mercy, who will set the crown of life upon a dead man. The crown of life is on∣ly for living Christians, Rev. 2.10. The young Prodigal was dead, till hee begunne to bee good, till hee begunne to re∣member his fathers house, and to resolve to return home. My

Son was dead, but is alive, * 1.31 and the Widow that liveth in plea∣sure, is dead while shee liveth. * 1.32 When Josaphat asked Barlaam, how old hee was, hee answered five and forty years old, to whom Josaphat replyed, thou seemest to bee seventy, true saith hee, if you reckon ever since I was born; but I count not those years which were spent in vani∣ty: Ah! Sirs you never begin to live, till you beginne to be good in good earnest. There is the life of vegetation, and that is the life of plants; secondly, there is the life of sense, and that is the life of beasts; Thirdly, there is the life of reason, and that is the life of man; Fourthly, there is the life of grace, and that is the life of Saints; and this life you do not beginne to live, till you be∣ginne to bee good; if a living Dogg is better than a dead Ly∣on, as the wise man speaks, * 1.33 and if a Fly is more excellent than the heavens, because the Fly

hath life which the heavens hath not, as the Philosopher saith, what a sad dead poor nothing is that person that is a stranger to the life of grace and goodness, that is dead, even whilst he is alive.

Most men will bleed, sweat, vomit, * 1.34 purge, part with an estate, yea with a limb, I limbs, yea and many a better thing (viz. the ho∣nour of God and a good consci∣ence) to preserve their natural lives: as hee crys out, Give mee any deformity, any torment, a∣ny misery, so you spare my life; and yet how few, how very few, are to bee found, who make it their work, their business, to attain to a life of goodness, or to beginne to bee good betimes, or to bee dead to the world, and alive to God, rather than to bee dead to God, and alive to the world, this is for a lamentation and shal be for a lamentation, that natural life is so highly prized, & spiritual life so little regarded, &c

The eighth Reason, Why young

persons should bee really good be∣times, and that is, because the promise of finding God, of en∣joying God, is made over to an early seeking of God, Prov. 8.17. I love them that love mee, and they that seek me early shall find me. Or as the Hebrew hath it, they that seek mee in the morning shall find me, by the benefit of the morning light wee come to find the things wee seek. * 1.35 Shahhar signifies to seek inquisitively to seek diligently, * 1.36 to seek timely in the morning. As the Israe∣lites went early in the morning, to seek for Manna. And as Stu∣dents rise early in the morning and sit close to it, to get know∣ledge; so saith wisdome, they that seek mee in the spring and morning of their youth, shall finde mee.

Now to seek the Lord early, is to seek the Lord firstly. God hath in himself all the good of An∣gells, of men, and universal na∣ture, hee hath all gloryes, all dignities, all riches, all treasures,

all pleasures, all comforts, all delights, all joyes, all beatitudes. God is that one infinite per∣fection in himself, which is emi∣nently and virtually all perfec∣tions of the creatures, and ther∣fore hee is firstly to be sought. Abstracts do better express him, than Concretes and adjectives; hee is, being, bonity, power, wis∣dome, justice, mercy, goodness, and love it self, and therefore worthy to bee sought before all other things. Seek yee first the good things of the mind, saith Phi∣losophy, * 1.37 and don't Divinity say as much?

Again, To seek early is to seek opportunely, to seek while the opportunity does present, * 1.38 Judg. 9.33. Thou shalt rise ear∣ly, and set upon the City; that is, thou shalt opportunely set upon the City. Such there have been, who by giving a glass of water opportunely, have obtai∣ned a kingdome, as you may see in the story of Thamastus,

and King Agrippa.

Ah! Young men and wo∣men, you do not know, but that by an early, * 1.39 by an opportune seeking of God, you may obtain a kingdom that shakes not, and glory that passeth not away. There is a season wherein God may bee found, * 1.40 Seek ye the Lord while hee may bee found, call yee upon him while hee is neer, and if you slip this season, you may seek him, and miss him. * 1.41 Though they cry unto mee, I will not hear∣ken unto them; when yee make ma∣ny prayers I will not hear. Then shall they cry unto the Lord, but he will not hear. Then shall they call upon mee, but I will not answer, they shall seek mee early but shall not finde mee. This was Sauls misery, The Philistines are up∣on mee, and God will not answer mee, 'tis justice that they should seek and not finde at last, who might have found, had they but sought seasonably and oppor∣tunely, &c.

Again, to seek early, is to seek earnestly, affectionately. With my soul have I desired thee in the night, * 1.42 yea with my spirit within mee will I seek thee early: The Hebrew word signifies both an earnest, and an early seeking in the morn∣ing, the spirits are up, and men are earnest, lively, and affectio∣nate. Ah such a seeking, shall cer∣tainly bee crowned with finding! My voice shalt thou hear in the morning, * 1.43 O Lord; in the morning will I direct (Heb. martial) my prayer unto thee, * 1.44 and will look up; (Hebrew, look out like a watch∣man.) Let all those that put their trust in thee, rejoyce; let them ever shout for joy; because thou defend∣est them, (Hebrew, thou coverest over, or protectest them) Let them also that love thy Name, bee joyful in thee, for thou, Lord, wilt blesse the Righteous, with favour wilt thou compasse him (Hebrew crown him) as with a shield. None have ever thus sought the Lord, but they have, or certainly shall

finde him. Seek, and yee shall finde, Matth. 7.7. your heart shall live that seek God, Psal. 69.32. The effectual fervent prayer of a righ∣teous man availeth much, * 1.45 James 5.16. or as the Greek hath it, the working-prayer of a righteous man availeth much; that prayer that sets the whole man awork, will work wonders in Heaven, in the heart, and in the earth. Ear∣nest prayer like Sauls sword, and Jonathans bow, never return emp∣ty. One speaking of Luther, who was a man very earnest in praier, said, (hic homo potuit apud Deum quod voluit, this man could have what hee would of God, &c.

Again, to seek early, is to seek chiefly, primarily, after this or that thing; what wee first seek, wee seek as chief. Now to seek the Lord early, is to seek him pri∣marily, chiefly, In the 63. Psal. and the 1. vers. Thou art my God, early will I seek thee; that is, * 1.46 I will seek thee as my choicest and my chiefest good. God is Alpha,

the fountain from whence all grace springs; and Omega, the Sea to which all glory runs; and therefore early and primarily to bee sought. God is a perfect good, a solid good (id bonum per∣fectum dicitur, cui nil accedere, solidum cui ••••l decedere potest. La∣ctantius) that is a perfect good to which nothing can bee added, that a solid, from which nothing can bee spared such a good God is, and therefore early and chiefly to bee sought. * 1.47 God is a pure and simple good, hee is a light in whom there is no darknesse, a good, in whom there is no evil. The goodnesse of the Creature is mixt, yea that little goodness that is in the Creature is mixt with much evil, but God is an immixt good, * 1.48 hee is good, hee is a pure good, he is all over good, hee is nothing but good. God is an Al-sufficient good, walk be∣fore mee, and bee upright, I am God Al-sufficient, in the 17. of Genesis and the 1. vers. Habet omnia, qui

habet habentem omnia, Aug. Hee hath all, that hath the haver of all. God hath in himself all power to defend you, all wis∣dome to direct you, all mercy to pardon you, all grace to in∣rich you, all Righteousness to cloath you, all goodnesse to sup∣ply you, and all happinesse to crown you. * 1.49 God is a satisfying good, a good that fills the heart, and quiets the soul, in the 33. of Genesis and the 11. vers. I have enough, saith good Jacob, I have all, saith Jacob, for so the Hebrew hath it (Cholli) I have all, I have all comforts, all delights, all con∣tents, &c. In having nothing, I have all things, because I have Christ, having therefore all things in him. I seek no other reward, for hee is the universal reward, saith one. As the worth and va∣lue of many peeces of silver is to bee found in one peece of gold. So all the petty excel∣lencies that are scattered abroad in the Creatures are to bee found

in God, yea all the whole volum of perfections which is spread through Heaven and Earth is e∣pitomized in him. No good be∣low him that is the greatest good, can satisfie the soul; a good wife, a good child, a good name, a good estate, a good friend, cannot satis∣fie the soul; these may please, but they cannot satisfie. * 1.50 All a∣bundance, if it bee not my God, is to mee nothing but poverty and want, said one. Ah that young men and women would but in the morning of their youth, seek, yea seek early, seek earnestly; seek affectionately, seek diligently, seek primarily, and seek unweari∣edly this God, who is the greatest good; the best good, the most desi∣rable good: who is a sutable good, a pure good: a satisfying good, a total good, and an eternal good.

The ninth Reason, why young persons should be really good betimes, and that is, because the time of youth is the choicest and fittest time for service. Now your parts

are lively, senses fresh, * 1.51 memory strong, and nature vigorous; the dayes of your youth are the spring and morning of your time; they are the first-born of your strength, therefore God requires your non∣age as well as your dotage; the wine of your times, as well as the lees, * 1.52 as you may see typified to you in the first fruits, which were dedicated to the Lord; And the first-born. The time of youth is the time of salvation, it is the acceptable time, it is thy sum∣mer, thy harvest time. O young man, therefore do not sleep, but up, and bee doing, awaken thy heart, rouse up thy soul, and im∣prove all thou hast, put out thy reason, thy strength, thy all, to the treasuring up of hea∣venly graces, precious promi∣ses, divine experiences, and spiri∣tual comforts, against the win∣ter of old age, and then old age will not bee to thee an evil age, * 1.53 but as it was to Abraham a good old age; do not put off God with

fair promises, and large pretences till your last sands are running, and the dayes of dotage hath o∣vertaken you. * 1.54 That's a sad word of the Prophet, cursed bee the deceiver which hath in his flock a male, and yet offereth to the Lord a corrupt thing. * 1.55 Ah young men and women, who are like the Al∣mond tree, you have many males in the flock, your strength is a male in your flock, your time is a male in the flock, your reason is a male in the flock, your parts are a male in the flock, and your gifts are a male in the flock; now if hee bee curst that hath but one male in his flock, and shall offer to God a corrupt thing, a thing of no worth, of no value, how will you bee curst, and curst, curst at home, and curst abroad, curst temporally, curst spiritually, and curst eternally, who have many males in your flock, and yet deal so unworthily, so fraudulently, and false heartedly with God, as to put him off with the dreggs of

your time, and strength, while you spend the Prime-rose of your youth in the service of the world, * 1.56 the Flesh, and the Devil.

The Fig-tree in the Gospel, that did not bring forth fruit timely and seasonably, was curst to ad∣miration, the time of youth is the time and season for bring∣ing forth the fruits of righteous∣ness and holiness, and if these fruits bee not brought forth in their season, you may justly fear, that the curses of heaven will secretly and insensibly soak and sink into your souls, and then woe wo to you that ever you were born, the best way to pre∣vent this hell of hels is to give God the cream and Flower of your youth, your strength, your time, your Talents; vessels that are betimes seasoned with the savour of life, never loose it, Pro. 22.6.

The Tenth Reason, Why young persons should bee really good (in good earnest) betimes, and that is, because Death may sud∣denly

and unexpectedly seize upon you, * 1.57 you have no lease of your lives. Youth is as fickle as old age, the young man may finde Graves enough of his length in buriall places; as green wood, and old logs meet in one fire, so young Sinners, and old Sinners meet (in one hell) and burn to∣gether; when the young man is in his spring, * 1.58 and prime, then hee is cut off and dies, one dieth in his full strength (or in the strength of his perfection, * 1.59 as the Hebrew hath it) being wholly at ease and quiet. His breasts are full of milk, and his bones are moistened with mar∣row. Davids children dies when young, so did Jobs, and Jerobo∣ams, &c. Every days experience tell us, that the young mans life is as much a vapour, as the old mans is.

I have read of an Italian Poet, who brings in a propper young man rich and potent, discour∣sing with Death, in the habit of

a mower with his Sythe in his hand, cutting down the life of man (For all flesh is grass, Isa. 40.6.) and wilt thou not spare any mans person saith the young man; I spare none saith death, * 1.60 mans life is but a day, a short day, a winters day, oft-times the Sun goes down upon a man be∣fore it be wel up; your day is short, your work is great, your jour∣ney long, and therefore you should rise early and set forward towards heaven betimes, as that man does that hath a long jour∣ney to go in a winters day.

The life of man is absolutely short. * 1.61 Behold thou hast made my days as a hands breadth. The life of man is comparatively short, and that if you compare mans life now to what hee might have reacht; had hee continued in in∣nocency. Sinne brought in death, death is a fall that came in by a fall; or if you compare mans life now, to what they did reach to before the Flood, then seve∣ral

lived, * 1.62 six, seven, eight, nine hundred years; or if you com∣pare mans dayes with the days of God. Mine age is as nothing before thee; * 1.63 or if you compare the dayes of man to the dayes of eternity.

Ah! * 1.64 Young men, young men, can you seriously consi∣der of the brevity of mans life, and trifle away your time, the offers of Grace, your precious souls, and eternity? &c. surely you cannot, surely you dare not; if you do but in good ear∣nest ponder upon the shortness of mans life. It is recorded of Philip King of Macedon, that he gave a pension to one to come to him every day at dinner, and to cry to him (memento te esse mortalem) Remember thou art but mortal.

Ah! Young men and old, had need bee often put in mind of their mortality, they are too apt to forget that day, yea to put farre from them the thoughts of

that day. I have read of three that could not endure to hear that bitter word, death, mentio∣ned in their ears, and surely this age is full of such monsters.

And as the life of man is ve∣ry short, so it is very uncer∣tain, now well, now sick, alive this hour, and dead the next. Death doth not always give warning before hand, sometimes hee gives the mortal blow sud∣denly, hee comes behind with his dart, and strikes a man at the heart, before hee saith, have I found thee O my enemy? Euti∣chus fell down dead suddenly, Act. 20.19. Death suddenly arested Davids Sons, and Jobs Sons, * 1.65 Augu∣stus dyed in a complement, Galba with a sentence, Vespasian with a jest, Zeuxes dyed laughing at the picture of an old woman, which hee drew with his own hand, Sophocles was choaked with the stone in a Grape, D••odorus the Logician dyed for shame, that hee could not answer a joculary

question propounded at the Ta∣ble by Stilpo, Joannes Measius, preaching upon the raising of the woman of Naims sonne from the dead, within three houres after dyed himself.

Ah! Young men and women, have you not cause, great cause to bee good betimes? for death is sudden in his approaches, no∣thing more sure than death, and nothing more uncertain than life; therefore know the Lord betimes, turn from your sinnes betimes, lay hold on the Lord, and make peace with him be∣times, that you may never say as Caesar Borgias said, when hee was sick to death, when I lived (said hee) I provided for every thing but death, now I must dye and am unprovided to dye, &c.

The Eleventh Reason, Why young persons should bee really good betimes, and that is, because tis ten to one, nay, a hundred to ten if ever they are converted,

if they are not converted when they are young.

God usually begins with such betimes, * 1.66 that hee hath had thoughts of love and mercy to∣wards from everlasting; the in∣stances cited to prove the Do∣ctrin, confirms this argument; and if you look abroad, in the world, you shall hardly finde one Saint among a thousand, but dates his conversion from the time of his youth. 'Twas the young ones that got through the wilderness into Canaan. If the Tree do not bud, and blossome, and bring forth fruit in the Spring, * 1.67 it is com∣monly dead all the year after; * 1.68 if in the spring, and morning of your daies you do not bring forth fruit to God, it is a hundred to one, that ever you bring forth fruit to him, when the evil dayes of old age shall overtake you, wherein you shall say, you have no pleasure. For as the Son of Syrach observes, if thou hast ga∣thered nothing in thy youth, * 1.69

what canst thou finde in thy age? tis rare, very rare, that God sows and reaps in old age, usually God sows the seed of grace in youth, it yeelds the harvest of joy in age. Though true repentance be never too late, yet late repen∣tance is seldome true. Millions are now in Hell, who have plea∣sed themselves with the thoughts of after repentance. The Lord hath made a promise to late re∣pentance, but where hath he made a promise of late repentance: yea what can bee more just and equal, * 1.70 that such should seek, and not finde, who might have found, but would not seek; and that hee should shut his ears against their late prayers, who have stopt their ears against his early calls? The Ancient warriours would not ac∣cept an old man into their army, as being unfit for service, and dost thou think that God will accept of thy dry bones, when Satan hath suckt out all the marrow? What Lord, what Master will

take such into their service, who have all their dayes served their enemies, and will God? will God? The Circassians (a kinde of Mon∣grel Christians) are said to divide their life betwixt sin and devo∣tion, * 1.71 dedicating their youth to rapine, and their old age to re∣pentance; if this bee thy case, I would not bee in thy case for ten thousand worlds.

I have read of a certain great man; * 1.72 that was admonished in his sickness to repent, who answered, that hee would not repent yet, for if hee should recover, his compa∣nions would laugh at him; but growing sicker, and sicker, his friends pressed him again to re∣pent, but then hee told them that it were too late; (Quia jam judi∣catus sum, & condemnatus) for now said hee, I am judged and condemned.

The twelfth and last Reason, why young men should bee really good betimes, and that is, because else they will never attain to the

honour of being old disciples. It is a very great honour to bee an old Disciple. Now this honour none reach to, but such as are con∣verted betimes, but such as turn to the Lord in the spring, and morning of their youth. It is no honour for an old man to bee in coats, * 1.73 nor for an old man to bee a babe in grace. An A. B. C. old man is a sad and shameful sight; O but it is a mighty honour to a man when hee is old, that hee can date his conversion from the morning of his youth. Now that it is an honour to bee an old Disciple, I shall prove by an in∣duction of particulars. As

It is an honour to bee an old Disciple

First, All men will honour an old Disciple, * 1.74 Prov. 16.31. The hoary head is a Crown of glory, if it bee found in the way of Righteous∣ness. God requires that the aged should bee honoured, Levit. 19.32. Thou shalt rise up before the hoa∣ry head, and honour the face of the old man (the old man here, is by some expounded the wise man)

and fear thy God; I am the Lord. Hoariness is only honourable, when found in a way of Righ∣teousness; a white head accom∣panied with a holy heart, makes a man truly honourable. There are two glorious sights in the world, the one is, a young man walking in his uprightnesse; and the other is, an old man walking in wayes of Righteousnesse; 'twas Abrahams honour, * 1.75 that hee went to his grave in a good old age, or rather as the Hebrew hath it, with a good gray head; many there bee that goes to their graves with a gray head, but this was Abra∣hams crown, that hee went to his grave with a good gray head; had Abrahams head been never so gray, if it had not been good, it would have been no honour to him; a hoary head, when coupled with an unsanctified heart, is ra∣ther a curse, than a blessing, when the head is as white as Snow, * 1.76 and the soul as black as Hell, God u∣sually gives up such to the grea∣test

scorn and contempt. Princes are hanged up by their hands, * 1.77 the faces of Elders were not honoured, and this God had threatned long before. * 1.78 The Lord shall bring against thee a Nation from far, a Nation of fierce countenance, which shall not regard the person of the old, nor shew favour to the young. I have read of Cleanthes, who was wont some∣times to chide himself: Ariston wondering thereat, asked him whom chidest thou, Cleanthes laughed, and answered, I chide an old fellow (qui canos quidem habet, sed mentem non habet) who hath gray hairs indeed, but wants un∣derstanding and prudence worthy of them. The Application I will leave to the gray heads, and gray beards of our time, who have lit∣tle else to commend them to the world but their hoary heads, and snowy-beards.

Secondly, God usually reveals himself most to old Disciples, * 1.79 to old Saints, Job 12.12, With the Ancient is wisdome, and in length of

dayes understanding. God usually manifests most of himself to aged Saints, * 1.80 they usuall pray most, and pay most, they labour most, and long most after the choicest ma∣nifestations of himself, and of his grace, and therefore he opens his bosome most to them, and makes them of his Cabinet-Councel. Gen. 18, 17, 19. And the Lord said, shall I hide from Abraham that thing which I do, for I know him, that hee will command his Children, and his hous∣hold after him, and they shall keep the way of the Lord, to do justice, and judgement, that the Lord may bring upon Abraham that which hee hath spoken of him. Abraham was an old friend, and therefore God makes him both of his Court, and Councel; wee usually open our hearts most freely, fully, and fa∣miliarly to old friends. So doth God to his ancient friends. * 1.81 Ah what a blessed sight and injoy∣ment of Christ had old Simeon, that made his very heart to dance in him! Now Lord, lettest thou

thy servant to depart in peace, ac∣cording to thy word, for mine eyes have seen thy salvation, &c. I have seen him, who is my light, my life, my love, my joy, my crown, my heaven, my all; there∣fore now let thy servant depart in peace. * 1.82 So Anna, when shee was fourscore and four years old, was so filled with the discoveries and injoyments of Christ, that shee could not but declare what shee had tasted, felt, seen, heard, and received from the Lord: Shee was ripe, and ready to discover, the fulness, sweetness, goodness, excellency, and glory of that Christ whom shee had long lov∣ed, feared, and served. So. Paul lived in the light, * 1.83 sight, and sweet injoyments of Christ, when aged, in years, * 1.84 in grace. So when had John that glorious vision of Christ among the golden Candlesticks, and those discoveries and mani∣festations, of the ruine of Rome, the fall of Antichrist, the casting the beast and false Prophet into a

lake of fire; the conquest of the Kingdomes of the world, by Christs bow and sword, the bind∣ing up of Satan, and the new Jerusalem, comming down from God out of heaven, but when he was old, when hee was aged in years, and in Grace?

The Lord speaks many a se∣cret in the ears of aged Saints, of old Christians, which young Christians are not acquainted with, as that phrase imports, 2 Sam. 7.27. Thou O Lord God of host, hath revealed to thy ser∣vant, * 1.85 so you read it in your books, but in the Hebrew it is, Lord thou hast revealed this to the ear of thy servant. Some wonder how that word to the ear comes to bee left out in your books, in which indeed the Em∣phasis lyes, wee will tell many things in an old friends ear, which wee will not acquaint young ones with. So doth God many times whisper an old Disciple in the ear, and acquaints him with

such things that hee hides from those that are of younger years. And by this you may see what an honor it is to be an old Disciple.

Thirdly, * 1.86 An old Disciple, an old Christian, hee hath got the art of serving God, the art of Religion, Got the art of hear∣ing, the art of praying, the art of meditating, the art of repent∣ing, the art of beleeving, the art of denying his natural self, his sinful self, his Religious self. All Trades have their mystery and difficulty; so hath the trade of Christianity; young Christians usually bungle in religious work, but old Christians acquit them∣selves like workmen that need not bee ashamed. A Young Carpenter gives more blows, and makes more chips, but an old Artist doth the most, and best work; a young Christian may make most noise in religious duties, but an old Christian makes the best work. A young Musitian may play more quick

and nimble, upon an instrument than an old, but an old Musiti∣an hath more skill and judge∣ment than a young, the appli∣cation is easy; And by this you may also see, what an honour it is, to be an old Christian, &c.

Fourthly, An old Disciple, an old Christian, is rich in spiri∣tual experiences, * 1.87 O the expe∣riences that hee hath of the ways of God, of the workings of God, of the word of God, of the love of God. * 1.88 O the divine stories that old Christians can tell of the power of the Word, of the sweetness of the Word, of the use-fulness of the Word, as a light to lead the soul, as a staffe to support the soul, as a spur to quicken the soul, as an an∣chor to stay the soul, and as a cordial to comfort and strengthen the soul! O the stories that he can tell you concerning the love of Christ, the bloud of Christ, the offi∣ces of Christ, the merits of Christ, the righteousness of Christ, the

graces of Christ, and the influ∣ence of Christ. O the stories that an old Disciple can tell you of the indwellings of the spirit, of the operations of the spirit, of the teachings of the spirit, of the leadings of the spirit, of the sealings of the spirit, of the wit∣nessings of the spirit, and of the comforts and joyes of the spirit. O the stories that an old Christi∣an can tell you, of the evil of Sinne, the bitterness of Sinne, the deceitfulness of Sinne, the prevalency of Sin, and the hap∣piness of conquest over Sinne. O the stories that hee can tell you of the snares of Satan, the devices of Satan, the temptati∣ons of Satan, the rage of Satan, the malice of Satan, the watch∣fulness of Satan, and the wayes of triumphing over Satan. As an old Souldier can tell you of many battels, many scarres, ma∣ny wounds, many losses, and many victories, even to admi∣ration; So an old Saint is able

to tell you many divine stories even to admiration.

Pliny writes of the Crocodile, that shee grows to her last day. So aged Saints, * 1.89 they grow rich in spirituall experiences to the last. An old Christian being once asked, if he grew in good∣ness, Answered yea, doubtless I do, for God hath said, * 1.90 The Righteous shall flourish like the Palm-tree (now the Palm-tree ne∣ver looseth his leaf, or fruit, saith Pliny) hee shall grow like a Cedar in Lebanon. Those that be planted in the house of the Lord shall flourish in the Courts of our God; They shall still bring forth fruit in old age, they shall bee fat and flourishing. * 1.91 A fellow to this promise Isaiah mentions, Hear∣ken unto me O house of Jacob, and all the remnant of the house of Isra∣el, which are born by mee, from the belly, which are carried from the womb, and even to your old age; I am hee, and even to hoary hairs, will I carry you, I have made, and

I will bear, even I will carry, and will deliver you. There is no∣thing more commendable in fulness of age, * 1.92 than fulness of knowledge and experience; nor nothing more honourable than to see ancient Christians, very much acquainted with the Ancient of dayes. It is a brave sight to see ancient Christians like the Al∣mond-Tree. Now the Almond-tree doth flourish, and is full of blossomes in the winter of old age, for as Pliny tells us, the Al∣mond-Tree doth blossome in the month of January; experi∣ments in religion are beyond notions, and impressions; a sanc∣tified heart, is better than a sil∣ver tongue, no man so rich, so honourable, so happy, as the old Disciple, that is rich in spi∣rituall experiences, and yet there is no Christian so rich in his ex∣periences but hee would be rich∣er. * 1.93 As Julianius said, that when hee had one foot in the grave, hee would have the other in the

School. So though an old Dis∣ciple hath one foot in the grave, yet hee will have the other in Christs School, that he may still bee treasuring up more and more divine experiments; and by this also you see, what an honour it is to bee an old Disciple, &c.

Fifthly, An old Disciple is ve∣ry stout, couragious, firm, and fixt in his resolutions; * 1.94 an old Chri∣stian is like a pillar, a rock, no∣thing can move him, nothing can shake him, what is suckt in in youth, will abide in old age; old souldiers are stout and couragious, nothing can daunt nor discourage them. When Jo∣shua was an hundred and ten years old, * 1.95 O how couragious and resolute was hee! And if it seem evil unto you, to serve the Lord, chuse you this day whom you will serve, whether the Gods that your Fathers served, that were on the o∣ther side of the flood, or the gods of the Amorites, in whose land yee dwell; but as for mee and my house,

wee will serve the Lord. And it came to passe, after these things, that Joshua the Son of Nun, the servant of the Lord dyed, being an hundred and ten years old. Confidius a Senator of Rome told Caesar boldly that the Senators durst not come to council for fear of his souldiers; hee replyed, why then dost thou go to the Senate? hee answered, because my age takes away my fear. Ah! none so couragious, none so divinely fearlesse, none so carelesse in evil dayes as an∣cient Christians. An old Chri∣stian knows, that that good will do him no good, which is not made good by perseverance; his resolution is like that of Gonsalvo, who protested to his souldiers, shewing them Naples, that hee had rather die one foot forwards, than to have his life secured for long by one foot of retreat. Shall such a man as I am flee, said un∣daunted Nehemia? * 1.96 he will coura∣giously venture life and limb, ra∣ther than by one foot of retreat,

credit profession with the re∣proach of fearfulness. * 1.97 It was a brave magnanimous speech of Luther, when dangers from op∣posers did threaten him, and his associates; come (saith hee) let us sing the forty sixth Psalm, and then let them do their worst. When Polycarpus was fourscore and six years old, hee suffered Martyrdome couragiously, reso∣lutely, and undauntedly.

When one of the ancient Mar∣tyrs was very much threatned by his persecutors, hee reply∣ed, there is nothing of things visible, nothing of things invi∣sible that I fear; I will stand to my profession of the name of Christ, and contend earnestly for the Faith once delivered to the Saints, come on it what will. Old Disciples, old Souldiers of Christ, * 1.98 they have the heart and cou∣rage of Shammah, one of Davids worthies, who stood and defend∣ed the field, when all the rest fled. The Hebrews call a young man

Nagnar, which springs from a root that signifies to shake off, * 1.99 or to bee tossed to and fro, to note how fickle, and how con∣stant in inconstancy young men are, they usually are persons either of no resolution for good, or of weak resolution; they are too often wonn with a Nut, and lost with an Apple: but now aged Christians in all Earthquakes, they stand fast, like Mount-Zion, that cannot bee removed. And by this also you may see, what an honour it is, to bee an old Dis∣ciple, an old Christian.

Sixthly, An old Disciple, an old Christian, is prepared for death, hee hath been long a dy∣ing to sin, * 1.100 to the world, to friends, to self, to relations, all, and no man so prepared to dye, as he that thus daily dyes. An old Disciple hath lived sincerely to Christ, hee hath lived eminently to Christ, hee hath lived in all conditions, * 1.101 and under all changes to Christ, he hath lived exemplarily to Christ,

hee hath lived long to Christ, and therefore the more prepared to dye, and bee with Christ. An old Disciple hath a crown in his eye, a pardon in his bosome, and a Christ in his arms, and there∣fore may sweetly sing it out with old Simeon, Lord, now let thy servant depart in peace. As Hil∣lary said to his soul, soul, thou hast served Christ this seventy years, * 1.102 and art thou afraid of death? go out soul, go out. Many a day said old Cowper have I sought death with tears, not out of impatience, distrust, or per∣turbation, but because I am wea∣ry of sin, and fearful to fall in∣to it. Nazianzen calls upon the King of terrors, devour mee, devoure mee. And Austin, when old, could say, shall I dye ever? * 1.103 yes, or shall I die at all? yes, why then Lord if ever, why not now? why not now? so when Modestus the Emperors Lieutenant threat∣ned to kill Bazil, he answered, if that be all. I fear not; yea, your

Master cannot more pleasure mee, than in sending mee unto my hea∣venly Father, to whom I now live, and to whom I desire to ha∣sten. I cannot say as hee (said old Mr. Stephen Martial a lit∣tle before his death) I have not so lived, that I should now bee a∣fraid to dye, but this I can say, I have so learned Christ, that I am not afraid to dy. Old Christi∣ans have made no more to dye, than to dine. * 1.104 It is nothing to dye when the Comforter stands by; Old Disciples know that to dye is but to lye down in their beds, they know that their dy∣ing day is better than their birth day, * 1.105 and this made Solo∣mon to prefer his Coffin before his Crown, the day of his dissolution, before the day of his coronation. The Ancients were wont to call the dayes of their death, Natalia, not dying days, but birth days.

The Jews to this day stick-not to call their Golgotha's Batte Cai∣im, the houses or places of the

Living; old Christians know that death is but an entrance in∣to life, tis but a passeover, a jubile, tis but the Lords Gentle∣man-usher to conduct them to heaven, and this prepares them to dye and makes death more de∣sirable than life, and by this you may see, that it is an honour to bee an old Disciple.

Seventhly, An Old Disciple, an old Christian, * 1.106 shall have a great reward in heaven, Old Christians have done much, and suffered much for Christ, and the more any man doth, or suf∣fers for Christ here, the more glory hee shall have hereafter. Twas the saying of an old Dis∣ciple upon his dying bed, hee is come, hee is come (meaning the Lord) with a great reward for a little work. Agrippa hav∣ing suffered imprisonment for wishing Cajus Emperor, the first thing Cajus did when hee came to the Empire, was to prefer Agrippa to a Kingdome;

hee gave him also a chain of Gold as heavy as the chain of Iron that was upon him in pri∣son; And will not Christ richly reward all his suffering Saints? Surely hee will, Christ will at last pay a Christian for every prayer hee hath made, for eve∣ry Sermon hee hath heard, for every tear hee hath shed, for e∣very morsell hee hath given, for every burden hee hath born, for every battel hee hath fought, for every enemy hee hath flain, and for every temptation that he hath overcome. Cyrus in a great ex∣pedition against his enemies, the better to incourage his souldi∣ers to fight, in an oration that he made at the head of his Army, promised upon the victory, to make every foot souldier an hors∣man and every horseman a Com∣mander, and that no Officer that did valiantly, should be unrewar∣ded, * 1.107 but what are Cyrus his re∣wards, to the rewards that Christ our General promises to

his, Rev. 3.21. To him that over∣commeth, will I grant to sit with me in my throne, even as I also over∣came, and am set down with my fa∣ther in his throne. * 1.108 As there is no Lord to Christ, so there is no rewards to Christs, his rewards are the greatest rewards, hee gives Kingdomes, Crowns, Thrones, hee gives grace and glory, Psal. 84.11. It is said of Araunah that noble Jebu∣site, renowned for his bounty, that he had but a subjects purse, but a Kings heart, but Jesus Christ hath a Kings purse, as well as a Kings heart, and accor∣dingly hee gives.

And as Christs rewards are the greatest rewards, so his rewards are the surest rewards; he is faith∣full that hath promised, 1 Thes. 5.24. Antiochus promised of∣ten, but seldome gave (upon which hee was called in way of derision a great promiser) but Jesus Christ never made any promise, but hee hath or will

perform it, 2 Cor. 1.20. nay he is often better than his word, 1 Cor. 2.9. hee gives many times more than wee ask. The sick man of the Palsy asked but health, * 1.109 and Christ gave him health and a pardon to boot. So∣lomon desired but wisdome, * 1.110 and the Lord gave him wisdome, and honour, and riches, and the favour of creatures, as paper and pack-thred into the bargain. Jacob asked him but cloaths to wear, * 1.111 and bread to eat, and the Lord gave him these things, and riches, and other mercies into the bargain. Christ doth not measure his gifts by our Petiti∣ons, but by his own riches, and mercies. Gracious souls many times receive many gifts, and fa∣vours from God, that they ne∣ver dreamt off, nor durst pre∣sume to begge, which others ex∣streamly strive after, and go without. Archelaus being much importuned by a covetous cour∣tier for a cup of gold, wherein

hee drank, gave it unto Euripides that stood by, saying, thou art worthy to ask, and be denyed, but Euripides is worthy of gifts, al∣though hee ask not. * 1.112 The Pro∣digall craves no more but the place of an hyred Servant, but hee is entertained as a Sonne, he is clad with the best robe, and fed with the fatted calf, he hath a ring for his hand, and shooes for his feet, rich supplies more than hee desired. * 1.113 Jacobs sons in a time of famine desired on∣ly corn, and they return with corn and money in their sacks, and with good news too, Jo∣seph is alive, and governour of all Egypt.

And as his Rewards are great∣er and surer than others re∣wards, * 1.114 so they are more dura∣ble and lasting than others re∣wards, the Kingdome that hee gives is a Kingdome that shakes not, the treasures that he gives are treasures that corrupt not, and the glory that hee gives

is glory that fadeth not away, but the rewards that men give, are like themselves, fickle and unconstant, they are withering and fading, Xerxes crowned his steers-man in the morning, and beheaded him in the even∣ing of the same day. And An∣dronicus the Greek Emperor, crowned his admiral in the morning, and then took off his head in the afternoon; Rofen∣sis had a Cardinals hat sent him, but his head was cut off before it came to him; most may say of their Crowns, as that King said of his, O Crown, more noble than happy. It was a just com∣plaint which long ago was made against the Heathen gods (O fa∣ciles dare summa deos eadem{que} tue∣ri difficiles!) they could give their favourits great gifts, but they could not maintain them in the possession of them, the World may give you great things, but the World cannot maintain you in the possession

of them, but the great things, the great rewards that Christ gives his, hee will for ever maintain them in the possession of them, otherwise heaven would not bee heaven, Glory would not bee glo∣ry: Now by all these things you see, that it is a very great honour to bee an Old Disciple, an old Christian; and this honour you will never attain to, except you beginne to bee really good be∣times, except in the morning of your youth, you return to the Lord, and get an interest in him.

I shall now come to make some Use and Application of this weighty truth to our selves.

You see beloved, that it is the great Duty and concernment of Young men, To be really good be∣times: if this be so. Then

The Vanity of Youth

Ʋse 1.

First, This truth looks sow∣erly and sadly upon such Young men, that are only

seemingly good, that makes some shews of goodnesse, but are not right towards God at the root. As Joash when hee was young, * 1.115 hee seemed to have good things in him towards the Lord, whilst good Jehoiada liv'd, but when Jehoiada was dead, * 1.116 Joash his goodness was buried with him. Ah how many in these dayes that have been seemingly good, have turned to bee naught, very naught, yea stark naught! It is said of Tiberius, that whilst Au∣gustus ruled, hee was no wayes tainted in his reputation; and that whilst Drusus and Germanicus were alive, hee feigned those ver∣tues which hee had not, to main∣tain a good opinion of himself, in the hearts of the people; but after hee had got himself out of the reach of contradiction and con∣troulment, * 1.117 there was no fact in which hee was not faulty, no crime to which hee was not ac∣cessary. Oh that this were not applicable to many young per∣sons

in these dayes, who have made great shews, and taken up∣on them a great name, who have begun to outshine the stars, but are now gone out like so many snuffs, to the dishonour of God, the reproach of the Gospel, the grief of others, and the haz∣zard of their own souls.

It was a custome of old, when any was baptized, the Minister delivered a white garment to bee put on, saying, take thou this white vestment, and see thou bring it forth without spot at the Judgement seat of Jesus Christ; whereupon one Maritta baptizing one Elpidophorus, who when hee was grown up, proved a prophane wretch, hee brings forth the white garment, and holding it up, * 1.118 shakes it against him, saying, this linnen garment Elpidophorus shall accuse thee at the comming of Christ, which I have kept by mee as a witnesse of thy Apostacy.

Ah young men and women,

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your former professions will bee a sad witnesse against you in the great day of our Lord Jesus, except you repent and return in good earnest to the Lord. * 1.119 Oh it had been better that you had never made profession, that you had never set your faces towards Heaven, that you had never pre∣tended to God and Christ, that you had never known the way of Righteousnesse, * 1.120 than after you have known it, to turn from the holy commandement. Cyprian in his Sermon de lapsis reporteth of divers, who forsaking the Faith, were given over to evil spirits, and dyed fearfully. Oh the delusions, and the Christ-de∣throning, conscience-wasting and soul-undoing opinions, and prin∣ciples that many young ones (who once were hopeful ones) are given up to! That dreadful Scripture seems to bee made good in power upon them, * 1.121 All you that forsake the Lord shall come to bee ashamed; and they that depart from

him shall bee written upon the dust; to begin well, and not to proceed, is but to aspire to a higher pitch, that the fall may bee the more desperate. * 1.122 Backsliding is a wounding sin. * 1.123 You read of no arms for the back, though you do for the breast: Hee that is but seemingly good, will prove at last exceeding bad, 2 Tim. 3.13. they wax worse and worse, deceiving, and being deceived.

The Wolf, though hee often dissembles, and closely, hides his nature, yet hee will one time or other shew himself to bee a Wolf. * 1.124

In the dayes of Hadrian the Emperour, there was one Bencos∣by, who gathering a multitude of Jews together, called himself Ben-cocuba, the son of a star, ap∣plying that prophesie to himself, Num. 23.17. but his mask was taken off, his Hypocrisy disco∣vered, and he found to bee Burcho∣saba, the son of a lye; this age hath afforded many such mon∣sters, but their folly is discovered,

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and their practises ahborred. This was the young mans com∣mendation in the text, That there was found in him some real good towards the Lord.

Ʋse 2.

2 This truth looks sowerly and sadly upon such young men, who are so far from having good things in them towards the Lord, that they give themselves up to those youthful lusts and vanities that are ••••monouring, provoking, and displeasing to the Lord, who roar and revel, and gad and game, and dice, and drink, and drab, and what 〈◊〉〈◊〉 these make work with a witness for repentance, or Hell, or the Physitian of souls. I shall but touch upon the evils of youth, and then come to that which is mostly intended.

1 The first evil that most pro∣perly attends youth, * 1.125 is pride, pride of heart, pride of apparrel, pride of parts; young men are apt to ••e proud of health, strength,

friends, relations, wit, wealth, wisdome: two things are very rare, the one is to see a young man humble, and watchful, and the other is to see an old man con∣tented, and chearful. Bernard saith, that pride is the rich mans couzen, and experience every day speaks out pride to bee the young mans couzen. God (saith one) had three sons, Lucifer, A∣dam, and Christ; the first aspi∣red to bee like God in power, and was therefore thrown down from Heaven; * 1.126 the second to bee like him in knowledge, and was therefore deservedly driven out of Eden, when young the third did altogether i〈…〉〈…〉te and follow him in his goodnesse, mercy, and humility, and by so doing, ob∣tained an everlasting inheri∣tance.

Remember this young men, and as you would get a paradise, and keep a paradise, get humble, and keep humble. Pride is an evil that puts men upon all manner of e∣vil.

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Accius the Poet, though hee were a dwarf, yet would bee pi∣ctured tall of stature. Psaphon a proud Sybian, would needs bee a God, and having caught some birds, hee taught them to speak and prattle, The great god Psa∣phon. Menecrates a proud Phy∣sitian, wrote thus to King Philip, Menecrates a god, to Philip a King. Proud Simon in Lucian, having got a little wealth, changed his name (from Simon to Simonides) for that there were so many beg∣gers of his kinne, and set the house on fire wherein hee was born, because no body should point at it. What sad evils Pha∣rachs pride, and Hamans pride, and Herods pride and Belshazzars pride put them upon, I shall not now mention. Ah young men, young men! had others a win∣dow to look into your breasts, * 1.127 or did your hearts stand where your faces do, you would even bee affraid of your selves, you would loathe and abhor your

selves. Ah! young men, young men, as you would have God to keep house with you, as you would have his minde and se∣crets made known to you, as you would have Christ to delight in you, and the spirit to dwell in you, as you would bee honoured a∣mong Saints, and attended, and guarded by Angels, get humble, and keep humble. Tertullians Councell to the young Gallants of those times, was excellent, * 1.128 cloath your selves (said hee) with the silk of piety, with the sattin of sanctity, and with the purple of modesty. So shall you have God himself to bee your Su∣tor.

The second evil that Youth is subject to, is, * 1.129 sensual pleasures and delights, Rejoyce, O young man in thy youth, and let thy heart cheer thee in the days of thy youth, and walk in the ways of thy heart, and in the sight of thine eyes. The wise man by an Ironical concessi∣on bids him rejoyce. &c. Sin, &c.

thou art wilful, and resolved up∣on taking thy pleasure, go on, take thy course, this hee speaks by way of mockage, and bitter scoffe, &c. but know thou that for all these things, God will bring thee into judgement. So Sampson made a feast; * 1.130 for so used the Young men to do, the hearts of young men usually are much given up to pleasure. I have read of a young man who was very much given up to plea∣sures, hee standing by St. Am∣brose, and seeing his excellent death, turned to other young men by him, and said, Oh! that I might live with you, and dye with him. Sensual pleasures are like to those Locusts, Rev. 9.7 the crowns upon whose heads, are said to bee onely as it were such, or such in appearance, and like Gold, but vers. 10 it is said, there were (not as it were, * 1.131 but) stings in their tails. Sensual plea∣sures are but seeming, and ap∣pearing pleasures, but the pains

that attend them are true and re∣all; he that delights in sensuall pleasures, shall finde his great∣est pleasures, become his bitterest pains. The Heathens look't up∣on the back parts of pleasure, and saw it going away from them, and leaving a sling behind. Pleasures passe away as soon as they have wearied out the bo∣die, and leave it as a bunch of grapes, whose juice hath been pressed out; which made one to say, (Nulla major voluptas, quam voluptatis fastidium) I see no grea∣ter pleasure in this world, than the contempt of pleasure. Ju∣lian though an Apostate, yet pro∣fessed, that the pleasures of the body were far below a great spi∣rit. And Tully saith, he is not worthy of the name of man (qui unum diem velit esse in voluptate,) that would entirely spend one whole day in pleasures, it is bet∣ter not to desire pleasures than to enjoy them. * 1.132 I said of laugh∣ter it is mad, and of mirth what

dost thou? The interrogation bids a challenge to all the masters of mirth, to produce any one sa∣tisfactory fruit which it affordeth, if they could. Xerxes being wea∣ry of all pleasures, promised re∣wards to the inventers of new pleasures, which being invented, hee nevertheless remained unsa∣tisfied. As a Bee flyeth from flow∣er to flower, and is not satisfied, and as a sick man removes from one bed to another, from one seat to another, from one cham∣ber to another, for ease, and findes none. So men given up to sensual pleasures, go from one pleasure to another, but can find no content, no satisfaction in their pleasures. The eye is not sa∣tisfied with seeing, * 1.133 nor the ear fil∣led with hearing. There is a curse of unsatisfiableness lies upon the creature, honours cannot satisfy the ambitious man, nor riches the covetous man; nor pleasures the voluptuous man; man can∣not take off the weariness of one

pleasure by another, for after a few evaporated minutes are spent in pleasures, the body pre∣sently fails the minde, and the minde the desire, and the desire the satisfaction, and all the man. Pleasures are Junos in the pur∣suit, and but clouds in the en∣joyment; Pleasure is a beauti∣full Harlot, sitting in her chari∣ot, whose four wheeles are Pride, Gluttony, lust, and idleness; the two horses are prosperity and a∣bundance, the two drivers are Idleness and Security, her atten∣dants and followers are guilt, grief, late repentance, (if any) and oft death and ruine; many great men, and many strong men, and many rich men, and many hopefull men, * 1.134 and many young men, have come to their ends by her; but never any en∣joyed full satisfaction and con∣tent in her.

Ah! Young men, Young men, avoid this harlot, and come not neer the door of her house.

And as for lawful pleasures let me onely say this, tis your Wis∣dome onely to touch them, to taste them, and to use them as Mithridates used poyson, to forti∣fy your selves against casuall extremities and maladies: when Mr. Roger Ascham asked the La∣dy Jane Grey, how shee could loose such pastime, her father with the Dutchess being a hunting in the Park; Smilingly answer∣ed, all the sport in the Park is but a shaddow of that pleasure I finde in this book, having a good book in her hand. Augustin be∣fore his conversion could not tell how to live without those plea∣sures which he delighted much in, but when his nature was changed, and his heart graciously turned to the Lord, O how sweet (saith hee) is it to bee without those for∣mer sweet delights.

Ah! Young men, when once you come to experience the goodnesse and sweetness that is in the Lord, and in his word, and

wayes, you will then sit down, and grieve that you have spent more Wine in the Cup, than Oil in the Lamp. There are no plea∣sures so delighting, so satisfying, so ravishing, so engaging, and s•• abiding, as those that springs from union, and communion with God, as those that flows from a sense of interest in God, and from an humble and a holy walking with God.

The third sin of youth is rash∣nesse, they many times know lit∣tle, and fear lesse, and so are apt rashly to run on, and run out often to their hurt, * 1.135 but more often to their hazzard. * 1.136 Exhort young men to be sober-minded, or discreet. They are apt to bee rash, to bee hot spurs. As you may see in Re∣hoboams young Counsellers, who counselled him to tell the people (that groaned under their bur∣thens) that his little finger should bee thicker than his Fathers loins, * 1.137 and that hee would adde to their yoak; and that whereas his Fa∣ther

had chastized them with whips, hee would chastize them with Scorpions; (this rash coun∣sel proved Rehoboams ruine; yea David himself, though a good man, yet being in his warm blood, and young, how sadly was hee overtaken with rashness. As the Lord God of Israel liveth, * 1.138 (saith hee) except thou hadst ha∣stened, and come to meet mee, sure∣ly there had not been left unto Na∣bal, by to morrow light, any that pisseth against the wall. And this hee bindes with an oath; because the Master was foolishly wilful, the innocent servants must all bee woful. And because Nabal had been niggardly of his bread, David would bee prodigal of his blood. Ah how unlike a Chri∣stian! yea how below a man doth David carry it, when his blood is up, and hee a captive to rashness, and passion. Rashnesse will ad∣mit of naught for reason, but what unreasonable self shall dict∣ate for reason; as sloath sel∣dome

bringeth actions to good birth, so rashnesse makes them alwayes abortive, ere well form∣ed. A rash spirit is an ungodlike spirit; a rash spirit is a weak spi∣rit, it is an effeminate spirit. A man of understanding is of an excellent spirit, * 1.139 or as the Hebrew will bear, is of a cool spirit, not rash and hot, ready at every turn to put out his soul in wrath. Rashnesse unmans a man, it will put a man upon things below man-hood. Herostratus (a hot spur) an obscure base fellow did in one night by fire destroy the Temple of Diana at Ephesus, which was two hundred and twenty years in building of all Asia, at the cost of so many Princes, and beautified with the labours and cunning of so many excellent workmen; the truth is, there would bee no end should I discover the many sad and great evils that are ushered into the world by that one evil, Rash∣nesse, which usually attends

youth, &c. and therefore young men decline it, and arm your selves against it, &c.

The fourth sin that ordinarily attends on youth, is mocking, and scoffing at Religious men, and Religious things, they were young ones that scoffingly and scornfully said to the Prophet, Go up thou bald-head, * 1.140 go up thou bald∣head. And the young men deri∣ded and mocked Job. But now they that are younger than I, have mee in derision; whose Fathers I would have disdained, to have set with the dogs of my flock. Upon my right hand rise the youth, they push away my feet, and they raise up a∣gainst mee the wayes of their de∣struction, &c. And Oh that this age! did not afford many such Monsters, who are notable, who are infamous in this black Art of scoffing and deriding the people of God, and the wayes of God. The Athenians once scoffed at Sylla's wife, and it had well nigh cost the razing of their City, hee

was so provoked with the indigni∣nitie, and will you think it safe to scoff at the people of God, who are the Spouse of Christ, * 1.141 who are as the apple of his eye, who are the signet on his right hand, his portion, his pleasant portion, his inheritance, his Jewels, his royal Diadem? Ah young men, young men, will you seriously consider how sadly, and sorely hee hath punished other scoffers and mockers? and by his Judgements on them, be warned never to scoff at the people of God, or his wayes more. Julian the Emperor was a great scoffer of Christians, but at last hee was struck with an ar∣row from Heaven, that made him cry out (vicisti Galilee) thou Galilean (meaning our Saviour Christ) hast overcome mee. Fe∣lix for one malicious scoff, did nothing day and night but vo∣mit blood, till his unhappy soul was separated from his wretched body Pherecydes was consumed by Worms alive, for giving

Religion but a nickname. Luci∣an for barking against Religion like a dog, was by the just Judg∣ments of God devoured of dogs. Remember these dreadful judge∣ments of God on scoffers, and if you like them, then mock on, scoff on, but know, that justice will at last bee even with you, nay above you.

The fifth and last evil (that I shall mention) that attends and waits on youth, is lustfulnesse, wantonnesse, which occasioned aged Paul to caution his young Timothy, * 1.142 to flee youthful lusts. Timothy was a chaste, and chasten∣ed peece; hee was much sanctified and mortified, his graces were high, and corruptions low, hee walked up and down this world, with dying thoughts, and with a weak distempered, declining, dy∣ing body; his heart was in Hea∣ven; and his foot in the grave, and yet youth, is such a slippery age, that Paul commands him to flye, to post from youthful lusts;

though Timothy was a good man, a weak sickly man, a marvellous temperate man, drinking Water rather than Wine, yet hee was but a man, yea a young man; and therefore Pauls counsel and command is, that he flees youth∣ful lusts. And Solomon, who had sadly experienced the slippe∣rinesse of youth, gives this coun∣sel. Put away the evils of thy flesh, * 1.143 for childhood and youth are vanity. He was a young man that follow∣ed the Harlot to her house; * 1.144 hee was young in years, and young in knowledge (Salazer upon the words saith, that was a happy age that afforded but one simple young man among many, where∣as late times afford greater store. Ah! too many of the youths of this age, in stead of flying from youthful lusts, they post and pursue after youthful lusts. Chry∣sostome speaking of youth, saith, it is (difficilem, jactabilem, * 1.145 fallibi∣lem, vehementissimis{que} egentem frae∣nis) hard to bee ruled, easy to

bee drawn away, apt to bee de∣ceived, and standing in need of very violent reines.

The Ancients did picture youth like a young man naked, * 1.146 with a vail over his face, his right hand bound behinde him, his left hand loose, and Time behinde him pulling one thread out of his vail every day, intimating that young men are void of know∣ledge, and blinde, unfit to do good, ready to do evil, till Time by little and little make them wiser. Well young man, remember this, that the least sparklings and kindlings of lusts, will first or last cost thee groans and griefs, tears and ter∣rors enough. These five are the sins that usually are waiting and attending on youth, but from these the young man in the text, was by grace preserved, and se∣cured, which is more than I dare affirm of all, into whose hands this treatise shall fall. But though these five are the sins of youth, yet they are not all the sins

of youth, for youth is capable of, * 1.147 and subject to all other sins what∣soever, but these are the special sins that most usually waits and attends on young men, when they are in the spring, and morning of their youth.

I shall now hasten to the main use that I intend to stand upon, and that is an use of Exhortation to all young persons.

Ah sirs! as you tender the glo∣ry of God, the good of your bo∣dies, the joy of your Christian friends, and the salvation of your own souls; bee exhorted and per∣swaded to bee really good be∣times. It was the praise and ho∣nour of Abijah, that there was found in him some good thing towards the Lord in the Prim∣rose of his child-hood. Oh that it might bee your honour and happinesse! to bee really good betimes; that it might bee to you a praise, and a name, that in the morning of your youth you have begun to seek the Lord,

and to know and love the Lord, and to get an interest and pro∣priety in the Lord; now that this Exhortation may stick and take;

Encouragements to Young men

I beseech you seriously to weigh and ponder these following mo∣tives, or considerations.

First, * 1.148 consider, It is an honour to bee good betimes. A young Saint is like the morning star; hee is like a pearl in a gold Ring. It is mentioned as a singular honour to the beleeving Jews, that they first trusted in Christ, that wee should bee to the praise of his glory, * 1.149 who first trusted in Christ; this was their praise, their crown, that they were first converted and turned to Christ, and Christia∣nity. So Paul mentioning An∣dronicus and Junia, doth not omit this circumstance of praise and honour, * 1.150 that they were in Christ before him. Salute An∣dronicus and Junia my kinsmen, and my fellow prisoners, who are of note among the Apostles, who

also were in Christ before me.

And so it was the honor of the house of Stephanas, * 1.151 that they were the first fruits of Achaia, it was their glory that they were the first that received and well∣comed the Gospell in Achaia. Tis a greater honor for a young man to out-wrastle sinne, Satan, temptation, the world, and lusts, than ever Alexander the Great could attain unto. * 1.152 It was Ju∣dah his praise and honor, that they were first in fetching home David their King.

Ah! Young men and women, it will bee your eternal praise and honor, if you shall before o∣thers, if you shall bee the first a∣mong many, who shall know the Lord, and seek the Lord, who shall receive the Lord, and imbrace him, who shall cleave to the Lord, and serve him, who shall honor the Lord, and obey him, who shall delight in the Lord, and walk with him. The Romans built Vertues and Ho∣nours

Temple close together, to shew, that the way to honor was by vertue, and indeed there is no crown to that which goodness sets upon a mans head, all other honour is fading and withering. Adonibezeck a mighty Prince, * 1.153 is suddenly made fellow commoner with the Dogs. * 1.154 And Nebu∣chadnezzar a mighty conqueror turned a grazing among the oxen And Herod reduced from a con∣ceited God, * 1.155 to bee the most loath∣some of men, living carrion, ar∣rested by the vilest of creatures, upon the suit of his affronted Creatour. * 1.156 And Haman feasted with the King one day, and made a feast for Crows the next. I might tell you of Bajazet, and Belisarius, two of the greatest Commanders in the world, and many others, who have sudden∣ly fallen from the top of worldly honor and felicity, into the great∣est contempt and misery, but I shall not at this time: But that honour that arises from mens be∣ing

gracious betimes, is such honour that the world can nei∣ther give nor take, it is honour, it is a Crown that will still bee green, and flourishing, it is ho∣nour that will bed and board with a man, that will abide with a man under all tryals and chan∣ges, that will to the grave, that will to heaven with a man.

Ah Sirs! It is no small honour to you, who are in the spring and morning of your days, that the Lord hath left upon record seve∣ral instances of his Love and de∣light in young men; * 1.157 hee chose David a younger brother, and passes by his elder brothers; hee frowns upon Esau, * 1.158 and passes by his door, and sets his love and delight upon Jacob the younger brother; he kindly and lovingly accepts of Abels person and sa∣crifice, * 1.159 and rejects both Cains person and sacrifice, though hee was the elder brother. Among all the Disciples, * 1.160 John was the youngest and the most and best

beloved. There was but one young man that came to Christ, * 1.161 and hee came not aright, and all the good that was in him, was but some moral good, and yet Christ loved him, with a love of pitty and compassion, * 1.162 the Greek word signifies to speak friendly, and deal gently with one; and so did Christ with him, all which should exceedingly encourage young men to be good betimes, to be gracious in the morning of their youth, no way to true ho∣nour like this, but

Secondly, * 1.163 Consider Christ loved poor Sinners, and gave himself for them when hee was in the prime of his age (being supposed to bee about thirty and three) and will you put him off with the worst of your time?

Ah! Young men, young men, Christ gave himself up to death, hee made himself an offering for your sins, for your sakes, when he was in the prime and flower of his age, and why

then should you put off Christ to old age? Did he dye for Sin in the prime of his age? and will not you dye to sinne in the prime of your age? Did he offer himself for you in the spring and morning of his years? and will not you offer up your selves to him in the spring and morning of your years? * 1.164 O give not Christ cause to say, I dyed for you betimes! but you have not lived to mee betimes, I was early in my suffering for you, but you have not been ear∣ly in your returning to mee, I made haste to compleat your re∣demption, but you have made no haste to make sure your vocati∣on, and election: I stayed not, * 1.165 I lingered not, but soon suffered what I was to suffer, and quickly did what was to be done for your eternal welfare, but you have stayed and lingered (like Lot in Sodom) and have not done what you might have done in order to your everlasting good, * 1.166 in the Prime-rose of my days I sweat

for you, I wept for you, I bled for you, I hung on the cross for you, I bore the wrath of my father for you; but you have not in the Prim∣rose of your days sweat under the sense of divine displeasure; nor wept over your sins, nor mourn∣ed over mee whom you have so often grieved and pierced; * 1.167 I could not be quiet nor satisfied till I had put you into a capacity, into a possibility of Salvation, and yet you are well enough quieted and satisfied, though you do not know whether ever you shall bee sav∣ed.

Ah Sirs! how sad would it be with you, if Jesus Christ should secretly thus expostulate with your consciences in this your day.

Oh! how terrible would it bee with you, if Christ should thus visibly plead against you in his great day. Ah! Young men, young men and women, who, but souls much left of God, blin∣ded by Satan, * 1.168 and hardned in

sin, can hear Jesus Christ speak∣ing thus to them? I suffered for Sinners betimes, I laid down a ransome for souls betimes, I pa∣cified my fathers wrath betimes, I satisfied my fathers justice be∣times, I merited grace and mer∣cy for Sinners betimes, I brought in an everlasting righteousness upon the world betimes, &c. I say who can hear Jesus Christ speaking thus, and his heart not fall in love and league with Christ, and his soul not unite to Christ, and resign to Christ, and cleave to Christ, and for ever be one with Christ, except it be such that are for ever left by Christ? Well, remember this (Quanto pro nobis vilior, tanto nobis charior) the more vild Christ made himself for us, the more dear he ought to be unto us.

Ah! Young men, remember this, when Christ was young hee was tempted and tryed, when he was in the morning of his dayes, his wounds were deep, his burden

weighty, * 1.169 his cup bitter, his sweat painful, his agony and torment, above conception, beyond ex∣pression; when he was young, that blessed head of his was crow∣ned with thornes, and those eyes of his that were purer than the Sunne, were put out by the dark∣ness of death, and those ears of his which now hears nothing but Hallelujahs of Saints and Angels, were filled with the blasphemies of the multitude, and that bles∣sed beautiful face of his which was fairer than the sons of men, was spit on by beastly filthy wret∣ches, * 1.170 and that gracious mouth and tongue that spake as never man spake, was slandered and accused of blasphemy, and those hands of his which healed the sick, which gave out pardons, which swayed a Scepter in hea∣ven, and another on earth, were nailed to the Cross, and those feet that were beautiful upon the mountains, that brought the glad tidings of peace and salva∣tion

into the World, and that were like unto fine brass, were al∣so nailed to the cross; All these great and sad things did Jesus Christ suffer for you in the prime and flower of his days, and Oh! what an unspeakable provocati∣on should this be to all young ones, to give up themselves be∣times to Christ, to serve, love, honour, and obey him betimes, even in the spring and morning of their youth?

Let the thoughts of a crucified Christ (saith one) be never out of your mind, let them be meat and drink unto you, let them be your sweetness and consolation, your honey, and your desire, your reading and your meditation, your life, death, and resurrecti∣on.

The third motive or conside∣ration to provoke you to begin to be good betimes, is this, viz. * 1.171 that it is the best and choicest way in the world, to be rich in gracious experiences betimes,

(which are the best riches in all the world) as hee that sets up for himself betimes, is in the most hopeful way to bee rich betimes: so he that is good in good earnest betimes, hee is in the ready way, the high-way of being rich in grace, and rich in goodness, they usually prove men of great ob∣servation, and great experience. God loves to shew these his beau∣ty, * 1.172 and his glory in his sanctuary. He delights to cause his glory and his goodness to pass before such; these shall finde all his paths drop marrow and fatness, for these the Lord of hosts will make a feast of fat things, * 1.173 a feast of wines on the lees, of fat things full of marrow, of wines on the lees well refined; these shall have all manner of pleasant fruits laid up at their gates for their well belov∣ed; * 1.174 none have so many choice pledges of Christs love, nor so ma∣ny sweet kisses of Christs mouth, nor so many imbraces in Christs arms, as those souls that are good

betimes; O the grace, the good∣ness, the sweetness, the fatnesse that Christ is still a droping in∣to their hearts; Christ will make their hearts his largest treasury, hee'l lay up most of his heavenly treasure in their souls; * 1.175 there he will store up mercies new and old; there hee will treasure up all plenty, rariety, and variety; there he will lay up all that heart can wish, or need require. O the many drops of myrrhe that falls from Christs fingers upon their hearts! O the many secrets that Christ reveals in their ears! O the many love letters that Christ sends to these! O the ma∣ny visits that hee gives to these! O the turns, the walks that hee hath in Paradise with these! there are none in the World for expe∣rience, and intelligence to these. Ah! Young men, young men, as you would be rich in the best riches, beginne to be good be∣times, as there is no riches to spiritual riches, so there is no

way to be rich in these riches, but by beginning to be good (in good earnest) betimes.

As for worldly riches, * 1.176 Philo∣sophers have contemn'd them, and prefer'd a contemplative life above them; and shall not Chri∣stians much more, the Prophet calls them thick clay, which will fooner break the back than light∣en the heart, they cannot better the soul, they cannot enrich the soul. Ah! how many thred∣bare souls are to be found under silken cloaks and gowns, how often are worldly riches like hang-men, they hide mens faces with a covering, that they may not see their own end, and then they hang them. And if they do not hang you, they will shortly leave you, they make themselves wings and fly away; when one was a commending the riches and wealth of Merchants, I do not love that wealth said a Hea∣then that hangs upon ropes, if they break, the ship miscarrieth,

and all is lost. He is rich enough (saith Jerom) that lacketh not bread, and high enough in dig∣nity that is not forced to serve.

This worlds wealth that men so much desire, May well be likened to a burning fire, Whereof a little can do little harm, But profit much our bodies wel to warm But take too much and surely thou shalt burn, So too much wealth, to too much woe do's turn.

It was an excellent saying of Lewis of Bauyer, Emperour of Germany (hujusmodi comparandae sunt opes quae cum naufragio simul enatent) such goods are worth getting and owning, as will not sink or wash away if a ship∣wrack happen, but will wade and swim out with us, we see such are the spiritual riches that will attend those who in the spring and morning of their youth, shall know the Lord, and serve the Lord, and get an interest in the Lord, and thus much for the third motive.

The fourth motive to pro∣voke young ones to be really good betimes, is, to consider that the present time, the present day is the onely season that you are sure of, time past cannot be re∣called, and time to come cannot be ascertained. * 1.177 To day if you hear his voice harden not your hearts. Behold now is the ac∣ceptable time, * 1.178 now is the day of Salvation; some there bee that trifle away their time, and fool away their souls and their salva∣tion; to prevent this, the Apo∣stle beats upon the 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, the pre∣sent opportunity, because if that be once past, there is no recove∣ring of it; therefore as the Mar∣riner takes the first fair wind to sail; and as the Merchant takes his first opportunity of buying and selling, and as the Husband∣man takes the first opportunity of sowing and reaping, So, should young men take the present sea∣son; the present day (which is their day) to be good towards

the Lord, to seek him, and serve him, and not to post off the pre∣sent season, for they know not what another day, another hour, another moment may bring forth: that door of grace that is open to day, may be shut to mor∣row; that golden Scepter of mercy that is held forth in the Gospel this day, may be taken in the next day; that love that this hour is upon the bare knee, intre∣ating and beseeching young men to break off their Sinnes by re∣pentance, to return to the Lord, * 1.179 to lay hold on his strength, and be at peace with him, may the next hour be turned into wrath. Ah! the noble motions that have been lost, the good purpo∣ses that have withered, the im∣mortal souls that have miscarri∣ed, by putting off the present season, the present day. Paul discoursing before Felix of righ∣teousnesse, * 1.180 temperance and judg∣ment to come, and in this dis∣course striking at two special vi∣ces

that Felix was particularly guilty of, he falls a trembling, and being upon the wrack to hear such doctrin, he bids Paul de∣part for that time, and he would call for him at a convenient sea∣son, here Felix neglects his pre∣sent season, and we never read that ever after this, he found a convenient time or season to hear Paul make an end of the subject he had begun; So Christ made a very fair offer to the Young man in the Gospell, Go and sell that thou hast, * 1.181 and give to the poor, and thou shalt have trea∣sure in heaven, here Christ offers heavenly treasures for earthly treasures; unmixt treasures for mixt treasures; perfect treasures for imperfect trealures; satisfying treasures for unsatisfying trea∣sures; lasting treasures for fading treasures; but the young man slips his opportunity, his season, and goes away sorrowfull; and we never read more of him.

Ah! Young men, young men,

do not put off the present sea∣son, * 1.182 do not neglect the present day, there is no time yours, but the present time; no day yours but the present day; and there∣fore do not please your selves, and feed your selves with hopes of time to come, and that you will repent but not yet; and lay hold on mercy, but not yet; and give up your selves to the Lord next week, next mouth, or next year; for that God that hath pro∣mised you mercy, and favour, upon the day of your return, he hath not promised to prolong your lives till that day comes, when a Souldier was brought be∣fore Lamacus a Commander, for a mis-behaviour, and pleaded he would do so no more, Lamacus answered (non licet in bello his pec∣care) no man must offend twice in War; So God (especially in these Gospel days, wherein the motions of Divine justice are more smart and quick, than in former days) happily will not

suffer men twice to neglect the day of grace, * 1.183 and let slip the seasons of mercy.

Ah young men! young men, you say you will bee good to∣wards the Lord before you die, but if you are not good to∣wards the Lord to day, you may dye to morrow; nay justice may leave him to bee his own exe∣cutioner to morrow, who will not repent, nor seek the Lord to day. Otho the Emperor slew himself with his own hands, but slept so soundly the night be∣fore, * 1.184 that the grooms of his Chamber heard him snort.

Young men, I will suppose you to be good accountants; now if you please to count the num∣ber, and mark the age of the Sacrifices in the old Testament, you shall finde more Kids and Lambs offered than Goats, and old Sheep; You have no lease of your lives, you are not sure that you shall live to Isaacks age, * 1.185 to live till your eyes wax dim; you

are not sure that you shall live to Jacobs years, and die, * 1.186 leaning up∣on the top of a staff. * 1.187 You read of them who die in their youth, and whose lives are among the unclean. Slip not the present season, neglect not this day of grace; let not Satan keep your souls and Christ any longer asun∣der, by telling of you, * 1.188 that you are too young; that hereafter will bee time enough. Austin tells us, that by this very temp∣tation the Devil kept him off from receiving of Christ, from closing with Christ Seven years toge∣ther: hee could no sooner think of inquiring after Christ, of get∣ting an interest in Christ, of lea∣ving off his sinful courses, &c. but Satan would bee still a sug∣gesting, thou art too young to leave thy drunkenness, thou art too young to leave thy Dalilahs, to leave thy Harlots; till at last hee cryed out, how long shall I say it is too soon? why may I not repent to day? and lay hold

on Jesus Christ to day? &c. Ah young men! this is your day, this is your season, if you will not now hearken and obey, you may perish for ever. Caesar had a letter given him by Artemido∣rus, that morning hee went to the Senate, wherein notice was given him of all the conspiracy of his murtherers; so that with ease, hee might have prevented his death; but neglecting the read∣ing of it, was slain; hee slipt his season, and dyes for it. Ah! how many for sliping gracious seasons and opportunities have died for ever? Soul-opportuni∣ties are more worth than a thou∣sand worlds; mercy is in them, grace and glory is in them, hea∣ven and eternity is in them.

Fifthly, To provoke you to bee good betimes, consider, how just it is with God to reserve the dregs of his wrath for them, who reserve the dregs of their dayes for him: how can a husband embrace that wife in her old age,

who hath spent all the time of her youth, in following after stran∣gers? Will any man receive such into his service, who hath all their dayes served his enemies? and received such wounds, blows, and bruses, that renders them un∣fit for his service?

Ah young men! young men, * 1.189 do not thus foolishly and unwisely re∣quite the Lord, for all his patient waiting, his gracious wooing, and his merciful dealing with you. Ah! do not put off God to old age, * 1.190 for old, lame, and sick Sacrifices rarely reach as high as Heaven. Is not old age very unteachable; in old age are not men very un∣apt to take in, and as unapt to give out? In old age (oftentimes) men are men, and no men, they have eyes, but see not, ears, but hear not, tongues, but speak not, feet, but walk not. An aged man is but a moving Anatomy, or a living Mortuary; now how unlovely, how uncomely, how unworthy, nay, how incensing,

how provoking a thing must this needs bee, * 1.191 when men will dally with God, and put him off till their doting dayes have over∣taken them; till their spring is past, their Summer overpast, and they arrived at the fall of the leaf, yea till winter colour have stained their heads with gray and hoary hairs. How provoking this is, you may see in those sad words of Jeremiah, Jer. 22.21, 22. I spake unto thee in thy prose∣rity, but thou said'st, I will not hear; this hath been thy manner from thy youth, that thou obeyest not my voice: But will God put up this at their hands? no, therefore it follows in the next verse, Surely thou shalt bee ashamed and confounded for all thy wicked∣nesse.

Oh that young men would let this Scripture lye warm every morning upon their hearts, that so they may not dare to put off God, and provoke him to their own confusion; though you are

young and in your strength, yet, are you stronger than God; can you make your party good with him? if you will needs bee a provoking, provoke them that are your matches, and do not contend with him that is mighti∣er than you, that can command you into nothing, or into Hell at pleasure.

Sixthly, consider, that the sooner you are good on earth, the greater will bee your reward in Heaven; the sooner you are gracious, * 1.192 the more at last you will bee glorious; you read in the Scripture of a reward, of a great reward, * 1.193 and of a full re∣ward; now those that are good be∣times, that know, seek, serve, and love the Lord in the spring, and morning of their youth, they are in the fairest way of gaining the greatest, and the fullest reward.

And this I shall make clear by that which follows.

First, The sooner any man begins to bee really good, the

more good hee will do in this world. Now the more good any man doth on earth, the more glory hee shall have in Heaven. Therefore my beloved Brethren, * 1.194 bee yee stedfast, unmoveable, alwaies abounding in the work of the Lord, forasmuch as you know, that your la∣bour is not in vain in the Lord. Mans wages, mans reward shall bee according to his works; hee that doth most work here, shall have most reward hereafter. God will at last proportion the one to the other, * 1.195 the reward to the work. Hee which soweth spa∣ringly, shall reap sparingly, and hee which soweth bountifully, shall reap bountifully. Though no man shall bee rewarded for his works; yet God will at last measure out happinesse, and blessednesse to his people, * 1.196 according to their service, faithfulnesse, diligence, and work in this world. Grace is glory in the bud, and glory is grace at the full; glory is nothing else but a bright constellation of graces,

happinesse, nothing but the quin∣tessence of holinesse. Grace and glory differ (non specie, sed gradu) in degree, not kind, as the learn∣ed speak. Grace and glory dif∣fer very little, the one is the seed, the other is the flower; grace is glory militant, and glory is grace triumphant; and a man may as well plead for equal de∣grees of grace in this world, as hee may plead for equal degrees of glory in the other world. Sure∣ly the more grace here, the more glory hereafter; and the more work Christians do on earth, the more glory they shall have in Heaven; and the sooner men be∣gin to bee good, the more good they will do in this world, and the more they do here, the more they shall have hereafter. Philo∣sophers seem to weigh our ver∣tues with our vices, and accord∣ing to the preponderation of ei∣ther, denominate us good, or bad, and so deliver us up to reward or punishment.

No man can commend good works magnificently enough, (saith Luther) for one work of a Christian is more precious than Heaven and Earth, and there∣fore all the world cannot suffi∣ciently reward one good work. And in another place saith the same Author, If I might have my desire, I would rather chuse the meanest work of a Country Chri∣stian (or poor maid) than all the victories and triumphs of Alexan∣der the great, and of Julius Caesar.

And again, whatsoever the Saints do, though never so small and mean, it is great and glori∣ous, because they do all in faith, and by the word, saith the same Author. To prevent mistakes you must remember that the works that Jesus Christ will reward at last, are supernatural works; they are 1 Works of God, 2 Wrought from God, 3 For God, 4 In God, 5 According to God; they are works that flow from supernatural principles; and

they are directed to supernatu∣ral ends, and performed in a su∣pernatural way; now the sooner a man begins to bee good, the more hee will abound in these good works, and the more doubt∣less any man abounds in such good works on earth; the grea∣ter reward hee shall have in hea∣ven; yet it must not bee forgot∣ten, that the best actions; the best works of Hypocrites, and all men out of Christ, are but (splen∣dida peccata) fair and shining sins, beautiful abominations. And as the Phenix in Arabia gathers sweet odoriferous sticks together, and then blows them with her wings, * 1.197 and burns her self with them; so many a carnal professor, burns himself with his own good works, that is, by his expecting and trusting to receive that by his works, that is only to bee received and expected from Jesus Christ. Though all that man can do to∣wards the meriting of Heaven, is no more than the lifting up

of a festraw towards the meriting of a Kingdome; yet such a proud peece man is, that hee is ready e∣nough to say with proud Vega (Coelum gratis non accipiam) I wil not have Heaven of free cost. * 1.198 A proud heart would fain have that of debt, which is meerly of grace, and desires that to bee of pur∣chase, which God hath intended to bee of free mercy; which made one to lay, that hee would swim through a Sea of Brimstome, that hee might come to Heaven at last; but hee that swims not thi∣ther through the Sea of Christs blood, shall never come there; man must swim thither, not through brimstone, but through blood, or hee miscarries for ever.

2 Again, the sooner a man be∣gins to bee good, the more ser∣viceable hee will bee to others, and the more hee will provoke others to good; now all the good that you provoke others to, by counsel, or carriage, shall bee

put down to your account (as all the sins that men provoke o∣thers to, is put down to their accounts: * 1.199 David did but send a Letter concerning the death of Uriah, and the charge commeth, thou hast slain Uriah with the Sword) the more I stir up others to sow, the more at last I shall reap; the sooner a man beginnes to bee good, the more good hee will do, the more serviceable he will bee in the Town or City where hee dwells, in the family where he lives, among his rela∣tions (wife, children, kindred, servants, &c.) with whom hee converses.

The sooner a man beginnes to be gracious, * 1.200 the sooner and the more useful will his arts, his parts, his gifts, his graces, his mercies, his experiences, his life, his la∣bours, his prayers, his counsels, his examples, be, to all that are with him, to all that are about him.

Lilmod Lelammed, we therefore

learn that we may teach, is a Proverb among the Rabbins. And I do therefore lay in, and lay up (saith the Heathen) that I may draw forth again, and lay out for the good of many.

Ah! Young men, Young men, as you would be useful and serviceable to many, begin to be good betimes, and to lay in, and lay up, and lay out betimes, for the profit and advantage of others. Augustin accounted no∣thing his own, that he did not communicate to others. The Bee doth store her hive out of all sorts of Flowers, for the com∣mon benefit. Tis a base and unworthy spirit, for a man to make himself the centre of all his actions; The very Heathen man could say, that a mans Countrey, and his friends, and others, challenge a great part of him; And indeed the best way to do our selves good, is to be a doing good to others, the best way to gather, is to scatter; Me∣morable

is the story of Pyrhias a Merchant of Ithaca, who at Sea espying an aged man, a Cap∣tive in a Pyrates ship, took com∣passion of him, and redeemed him, and bought his Commodi∣ties which the Pyrate had taken from him, which were certain barrels of pitch; The old man perceiving, that not for any good service hee could do him, nor for the gain of that commodity, but meerly out of charity and pitty he had done this, discover∣ed a great mass of treasure hid∣den in the pitch; whereby the Merchant in a very short time became very rich, at which ve∣ry time God made that word good, Hee that soweth liberally; * 1.201 shall reap liberally, and that word, The liberal soul shall bee made fat, * 1.202 and that word, The liberal devi∣seth liberal things, * 1.203 and by liberal things shall he stand. It is fabled of Midas, that what ever he touch∣ed he turned it into Gold, it is certain that a liberal hand, a libe∣ral

heart turns all into gold, in∣to gain, as Scripture and expe∣rience do abundantly evidence: now if you put all these things together, nothing is more evi∣dent, than that those that be∣gin to be good betimes, are in the ready way, the high way to be high in heaven, when they shall cease from breathing on earth; and therefore young men as you would bee high in heaven, as you would have a great reward, a full reward, a massie weighty Crown, O labour to be good betimes! labour to get acquain∣tance with the Lord, and an inte∣rest in the Lord, in the spring and morning of your days.

The seventh Motive or consi∣deration to provoke and incite you to bee good betimes, is, to consider that the Lord is very much affected, and taken with your seeking of him, and follow∣ing after him in the spring and morning of your youth. Go, and cry in the ears of Jerusalem, say∣ing,

I remember thee, * 1.204 the kindness of thy Youth, the love of thine es∣spousals, when thou wentest after mee in the wildernesse, in a land that was not sown.

Ah! how kindly, how sweet∣ly did the Lord take this at their hands, that they followed him in their youth, while their bones were full of marrow, while they were strong and fit for ser∣vice, while nature was fresh, live∣ly and vigorous: In the Law God called for the first of all things; * 1.205 hee required not only the first fruits, but the very first of the first; The first of the first-fruits of thy land, thou shalt bring into the house of the Lord thy God. God is the first being, the first good, and therefore deserves the first of the first; and the best of the best; * 1.206 the first and the best is not too good for him, who is good∣ness it self, God in that of Leviti∣cus 2.14. is so passionately set upon having the first of the first, that he will not stay till the

green ears of Corn be ripe, but will have the green ears of corn dryed in the fire, least he should loose his longing.

As many young women, and sickly children cannot stay till the fruit be ripe, but must have it while it is green, even so saith God, my heart, my desires, are so vehemently set upon the first fruits, the first things, that I can∣not stay, I cannot satisfie my self without them, and what would God teach us by all this, but to serve him with the first-fruits of our age, the prim-rose of our child-hood, the morning of our youth. God hath given you of the best, do not put him off with the worst, with the worst of your time, the worst of your days, the worst of your strength, least he swear in his wrath, that you shall never enter into his rest.

The eighth Motive or Consi∣deration to provoke you to bee good betimes, to seek and serve

the Lord in the morning of your youth, is, * 1.207 to consider that this may bee a special means to prevent many black temptations, and an encouragement to with∣stand all temptations that you may meet with from a tempting Devil, and a tempting World; an early turning to the Lord will prevent many temptations to despair, many temptations to neglect the means openly, to despise the means secretly: ma∣ny temptations about the being of God, the goodnesse, faithful∣nesse, truth, and justice of God; temptations to despair, tempta∣tions to lay violent hands on a mans self: temptations to que∣stion all that God hath said, and that Christ hath suffered, arises many times from mens delay∣ing and putting off of God to the last, all which, with many others; are prevented by a mans seeking and serving of the Lord in the spring and morning of his youth. It is reported of the Harts of Scy∣thia,

that they teach their young ones to leap from bank to bank, from rock to rock, from one turfe to another (by leaping be∣fore them) by which means when they are hunted, no beast of prey can ever take them; so when per∣sons exercise themselves in god∣liness, when they are young, when they leap from one measure of holiness to another, when they are in the morning of their days, Satan that mighty hunter after souls, may pursue them with his temptations, * 1.208 but hee shall not overtake them, he shall not prevail over them. As you see in Moses, Joseph, Daniel, and the three children, these knew the Lord, and gave up them∣selves to the Lord in the prime, and Prime-rose of their Youth, and these were all temptation-proof; Satan and the World pursued them, but could not o∣vertake them, when the Devill and the World had done their worst, the young mens bows

abode in strength, * 1.209 and their hands (to resist) were made strong by the hands of the mighty God of Jacob, Ego non sum ego, said that young convert when tempt∣ed, I am not the man that I was.

Luther tells of a young Virgin that used to resist all temptati∣ons with this, Christianus sum, I am a Christian. Early Converts may say when tempted, as hee, tell mee not Satan what I have been, but what I am and will bee; or as hee in the like case, whatsoever I was, * 1.210 I am now in Christ, a new creature, and that is it which troubleth thee; or, as hee, * 1.211 the more desperate my dis∣ease was, the more I admire the Physitian. Yea thou mayest yet strain it a peg higher, and say the greater my sins were, the greater is my honor. As the Devils which once Mary Mag∣dalen had, are mentioned for her glory: when Pyrrhus temp∣ted Fabritius the first day with an Elephant, so huge and mon∣strous

a beast as before hee had not seen, the next day with mo∣ney and promises of honour; hee answered, I fear not thy force, I am too wise for thy fraud.

Ah! Young men, Young men, as you would be free from the saddest and darkest temptati∣ons, and as you would be armed against all temptations, O la∣bour as for life, to be good betimes, seek and serve the Lord in the morning of your Youth, no way like this for the prevent∣ing earthquakes, heart-quakes, stormy days, and winter nights, &c.

The ninth Motive or Consi∣deration to stir up young men to be good betimes, to seek and serve the Lord in the spring and morning of their youth, is, to consider the worth and excellen∣cy of souls.

A soul is a spiritual immortal substance, * 1.212 it is capable of the knowledge of God, it is capable of union with God, of commu∣nion

with God, * 1.213 and of a bles∣sed and happy fruition of God.

Christ left his fathers bosome for the good of souls; * 1.214 he assum∣ed mans nature for the salvati∣tion of mans soul; Christ prayed for souls, he sweat for souls, he wept for souls, hee bled for souls, * 1.215 he hung on the Cross for souls, he trode the Wine-Press of his fathers wrath for souls, he dyed for souls; hee rose again from death for souls, * 1.216 he ascend∣ed for souls, he intercedes for souls, and all the glorious prepara∣tions that he hath been a making in heaven this sixteen hundred years, is for souls.

Ah! young men, young men, do not play the Courtier with your precious souls, the Courtier doth all things late, hee rises late, dines late, sups late, goes to bed late, repents late.

Ah Sirs! the good of your souls is before all, and above all other things in the World, to be

first regarded and provided for' and that partly because, * 1.217 it is the best and more noble part of man, and partly because therein most∣ly, and properly is the Image of God stampt, and partly because it is the first converted, and part∣ly because it shall be the first, and most glorified.

Ah! Young men, Young men, if they bee worse than In∣fidels, * 1.218 that make not provision for their families, what mon∣sters are they, that make not pro∣vision for their own souls? this will bee bitterness in the end.

Caesar Borgias being sick to death, lamentingly said, when I lived I provided for every thing but death, now I must dye, and am unprovided to dye, this was a dart at his heart, and it will at last be a dagger at yours, who feast your bodies, but starve your souls; who make liberal provisi∣on for your ignoble part, but no provision for your more noble

part; If they deserve a hanging, who feast their slaves, and starve their Wives; that make pro∣vision for their enemies, but none for their friends; * 1.219 how will you escape hanging in hell, who make provision for every thing, yea for your very lusts, but make no provision for your immortal souls? Wee hate the Turks for selling Christians for Slaves, and what shall we think then of those who sell themselves, their precious souls for toyes and trifles that cannot profit, who practically say, * 1.220 what once a prophane Noble man of Na∣ples verbally said, viz. that hee had two souls in his body, one for God, and another for whoso∣ever would buy it.

Ah young men, young me••! do not pawn your souls, do not sell your souls, do not exchange away your souls, do not trifle and fool away your precious souls, they are Jewels more worth than a thousand worlds, yea than

Heaven and earth; if they are safe, all is safe; but if they are lost, all is lost; God, lost, and Christ lost, and the society of glorious An∣gels and blessed Saints lost, and Heaven lost, and that for ever. Grandensis tells of a woman that was so affected with souls miscar∣ryings, that shee besought God to stop up the passage into Hell with her soul and body, that none might have entrance.

Ah! that all young persons were so affected with the worth and excellency of their souls, and so allarmed with the hazzard and danger of loosing their souls, as that they may in the spring and morning of their dayes, enquire after the Lord, and seek him, and serve him with all their might, that so their precious and immortal souls may bee safe and happy for ever; but if all this will not do, then in the last place

Tenthly, Consider, young men, that God will at last bring you to a reckoning, hee will at

last bring you to judgement. Rejoyce, O young man in thy youth, * 1.221 and let thy heart chear thee in the dayes of thy youth, and walk in the wayes of thine heart, and in the sight of thine eyes; but know thou, that for all these things, God will bring thee unto judgement. In these words you have two things, 1 An ironical concession, hee bids him rejoyce, &c. hee yeelds him what hee would have by an irony, by way of mockage, and bitter scoff. Now thou art young, and strong, lively, and lusty, and thy bones are full of marrow; thou art re∣solved to bee proud, and scorn∣ful, to indulge the flesh, and to follow thy delights, and pleasure; well take thy course if thou darest, or if thou hast a minde to it, * 1.222 if thy heart bee so set upon it. Re∣joyce in thy youth, &c. The se∣cond is a commination, or a sad and severe praemonition. But know thou, that for all these things, God will bring thee into judgement; will bring thee,

these words import two things, first, the unwillingnesse of youth to come to judgement; secondly, the unavoidableness that youth must come to judgement; but how soon you shall bee brought to judgement, is only known to God.

Augustine confesses in one of his books, that as long as his conscience was gnawed with the guilt of some youthful lust, hee was once insnared with, the very hearing of a day of judgement, was even a Hell to him.

Histories tell us of a young man, who being for some ca∣pital offence condemned to dye, grew gray in one nights space, and was therefore pittied, and spared.

Ah young men! young men, that the serious thoughts of this great day, might put you upon breaking off the sins of your youth; and the dedicating of your selves to the knowledge, love, and service of the Lord, in

the spring and flower of your dayes. An young men, consider the errours of your lives, the wickednesse of your hearts, the sinfulnesse of your wayes, and that strickt account that ere long you must bee brought to before the Judge of all the World.

The Heathens themselves had some kinde of dread, and ex∣pectation of such a day; and therefore when Paul spake of judgement to come, Felix trem∣bled, though a Heathen. The bringing into judgement is a thing which is known by rea∣son, * 1.223 and is clear by the light of nature; wherefore in Austria one of the Nobles dying, who had lived fourscore and thirteen years, and had spent all his life in plea∣sures and delights, never being troubled with any infirmity, and this being told to Frederick the Emperour, from hence saith hee, wee may conclude the souls im∣mortality; for if there bee a God

that ruleth this world (as Divines and Philosophers do teach) and that hee is just, no one denyeth, surely there are other places to which souls aster death do go, * 1.224 and do receive for their deeds, either reward, or punishment, for here wee see, that neither re∣wards are given to the good, nor punishments to the evil.

Ah young men! * 1.225 knowing therefore the terrour of the Lord, and the terrour of this day, Oh that you would bee perswaded to flee from the wrath to come, to cast away the Idols of your souls, to repent and bee conver∣ted in the Prim-rose of your youth, that your sins may bee blotted out when the times of refreshing shall come from the presence of the Lord, * 1.226 or else woe, woe to you that ever you were born. I have read a story of one, who being risen from the dead, and being asked in what condi∣tion hee was, hee made answer, no man doth beleeve, no man doth

beleeve, no man doth beleeve. And being further asked what he meant by that repetition, hee an∣swered, no man doth beleeve, how exactly God examineth, how strictly God judgeth, how se∣verely hee punisheth. Oh that the waies of most young persons did not declare to all the world that they do not, and that they will not beleeve the dead, and terrour of that day that will admit of no plea, nor place for Apology, or appeal; * 1.227 the highest and last Tribunal can never bee appealed from, or repealed.

Now if for all that hath been said, you are resolved to spend the flower of your daies, and the prime of your strength, in the service of sin and the world, then know, that no tongue can express, no heart can conceive that trou∣ble of mind, that terrour of soul, that horror of conscience that fear and amazement, that weeping and wailing, that crying and roa∣ring, that sighing and groaning,

that cursing and banning, that stamping and tearing, that wring∣ing of hands, and gnashing of teeth, that shall certainly attend you, when God shall bring you into judgement for all your loos∣nesse, and lightnesse, for all your wickednesse, and wanton∣nesse, for all your prophaneness, and basenesse, for all your neglect of God; your grieving the com∣forter, your trampling under foot the blood of a Saviour, for your dispising of the means, for your prizing Earth above Hea∣ven, and the pleasures of this world, above the pleasures that bee at Gods right hand. * 1.228

Oh how will you wish in that day when your sins shall bee charged on you, when justice shall bee armed against you, when con∣science shall bee gnawing within you, when the world shall bee a flaming fire about you, when the gates of Heaven shall bee shut a∣gainst you, and the flame of Hell ready to take hold of you, when

Angels and Saints shall sit in judgement upon you, and for ever turn their faces from you, when evil spirits shall be terrify∣ing of you, and Jesus Christ for ever disowning of you, how will you (I say) wish in that day that you had never been born, or that you might now bee unborn, or that your mothers wombs had proved your Tombs? O how will you then wish to bee turned into a bird, a beast, a stock, a stone, a Toad, a Tree! O that our im∣mortal souls were mortal, O that wee were nothing, * 1.229 O that we were any thing but what we are.

I have read a remarkable story of a King, that was heavy and sad, and wept, which when his brother saw, hee asked him why hee was so pensive? because (saith hee) I have judged others, and now I must bee judged my self; And why (saith his brother) do you so take on for this, it will (hapily) bee a long time

ere that day come, and besides that, it is but a flight matter. The King said little to it for the present. Now it was a cu∣stome in that Countrey when any had committed Treason, there was a Trumpet sounded at his door in the night time, and hee was next day brought out to bee executed, now the King commanded a Trumpet to bee sounded at his brothers door in the night time, who awakening out of his Sleep, when hee heard it, arose, and came quak∣ing and trembling to the King; How now saith the King, whats the matter you are so affrighted, I am saith hee attached of Trea∣son, and next morning I shall bee executed, why saith the King to him again, are you so troubled at that, knowing that you shall bee judged by your Brother, and for a matter that your Conscience tells you, you are clear off, How much more therefore may I bee afraid, seeing

that God shall judge mee, and not in a matter that my consci∣ence frees mee off, but of that whereof I am guilty; and be∣side this, if the worst come, is but a temporary death you shall dy, but I am liable to death eternal both of body and soul. I will leave the Application to those young per∣sons, that put this day afar off, and whom no arguments will move to bee good betimes, and to ac∣quaint themselves with the Lord in the morning of their youth.

But now to those young men and women who beginne to seek, serve, and love the Lord in the Primerose of their days, the day of judgement will be to them (melodia in aure, ubilum in corde) like musick in the ear and a ju∣bilee in the heart, * 1.230 this day will be to them, a day of refreshing, a day of redemption, a day of vindication, a day of coronati∣on, a day of Consolation, a day of Salvation, it will bee to them a marriage day, a harvest day,

a pay day, now the Lord will pay them for all the Prayers they have made, for all the Sermons they have heard, for all the tears they have shed, in this great day Christ will remember all the in∣dividual offices of love and friendship shewed to any of his, now hee will mention many things for their honor and com∣fort that they never minded, now the least and lowest acts of love and pity towards his, shall bee in∣terpreted as a special kindnesse shewed to himself. Now the Crown shall bee set upon their heads, * 1.231 and the Royall Robe put upon their backs, now all the World shall see that they have not served the Lord for naught: Now Christ will pass over all their weaknesses, and make ho∣norable mention of all the servi∣ces they have performed, of all the mercyes they have improved, and of all the great things that for his name and glory, they have suffered,

Quest. But here an apt questi∣on may be moved. viz. Whe∣ther at this great day, the sinnes of the Saints shall bee brought into the judgement of Discussion and discovery or no, whether the Lord will in this day publikely manifest, proclaim, and make mention of the sins of his peo∣ple, or no?

I humbly judge according to my present light, that he will not; and my reasons for it are these, viz.

The first is drawn from Christs judicial proceedings in the last day, set down largely and clearly in the 25 of Matthew, where hee inumerateth only the good works they had done, but takes no notice of the spots and blots, * 1.232 of the staines and blemishes, of the infir∣mities, and innormities, of the weaknesses and wickednesses of his people. My

Second Reason is taken from Christs vehement protestations that they shall not come into

judgement, * 1.233 John 5.24. Verily, verily, I say unto you, he that heareth my Word, and beleeveth on him that sent mee, hath everlasting life, and shall not come into con∣demnation: but is passed from death unto life. Those words shall not come into condemnation, are not rightly translated, the Original is 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 shall not come into judgement, not into damnation, as you read it in all your Eng∣lish books, I will not say what should put men upon this expo∣sition rather than a true Trans∣lation of the Original word: further, it is very observable, that no Evangelist useth this double asseveration but John, and hee never useth it but in matters of greatest weight and importance, * 1.234 and to shew the earnestness of his spirit, and to stirre us up to bet∣ter attention, and to put the thing asserted out of all question, and beyond all contradiction; as when wee would put a thing for ever out of all question, wee do

it by a double asseveration, verily verily, tis so, &c.

Thirdly, Because his not bringing their sinnes into judge∣ment, doth most and best agree with many precious and glori∣ous expressions that wee finde scattered (as so many shining sparkling Pearls) up and down in Scripture, as

First, With those of Gods blotting out the sinnes of his People, * 1.235 I even I am hee that blotteth out thy transgressions for my own sake, * 1.236 and will not remember thy sinnes. I have blotted out as a thick cloud, thy transgressions, and as a cloud thy sins. Who is this that blots out transgressions? hee that hath the keyes of heaven and hell, at his Girdle, that opens and no man shuts, that shuts and no man opens, he that hath the Power of life and death, of condemning and absolving, of killing and of making alive, hee it is that blots out transgressions; if an un∣der

officer, should blot out an in∣ditement, that perhaps might do a man no good, a man might for all that bee at last cast by the Judge; but when the Judge or King shall blot out the indict∣ment with their own hand, then the indictment cannot return, now this is every beleevers case, and happiness.

Secondly, to those glorious expressions, of Gods not remem∣bring of their sinnes any more, Isa. 43.25. And I will not re∣member thy sins; And they shall teach no more every man his neighbour, * 1.237 and every man his bro∣ther, saying, know the Lord, for they shall all know mee from the least of them, to the greatest of them, saith the Lord, for I will forgive their iniquity, and I will remem∣ber their sinne no more. So the A∣postle, * 1.238 for I will bee merciful to their unrighteousnesse, and their sinnes, and their iniquities will I remember no more. And again the same Apostle saith, This is the co∣venant

that I will make with them. after those days, saith the Lord, * 1.239 I will put my laws into their hearts, and in their minds will I write them: and their sinnes and iniquities will I remember no more. The meaning is, their iniquities shall quite bee forgotten, I will never mention them more, I will never take notice of them more, they shall never hear more of them from mee, though God hath an iron memory to remember the sinnes of the wicked, yet he hath no memory to remember the sins of the righ∣teous.

Thirdly, His not bringing their sinnes into judgement, doth most and best agree with those blessed expressions, of his casting their sinnes into the depth of the Sea, and of his casting them behind his back. * 1.240 Hee will turn again, hee will have compassion upon us, hee will subdue our ini∣quities, and thou wilt cast all their sinnes into the depths of the Sea,

where sinne is once pardoned, the remission stands never to be repeated, pardoned sinnes shall never come in account against the pardoned man, before God any more, for so much doth this borrowed speech import, if a thing were cast into a River, it might bee brought up again, or if it were cast upon the sea, it might be discerned, and taken up again, but when it is cast into the depths, the bottome of the Sea, it can never bee boyed up a∣gain.

By the Metaphor in the Text, the Lord would have us to know, that sinnes pardoned shall rise no more, they shall never be seen more, they shall never come on the account more, hee will so drown their sinnes, that they shall never come up before him the second time; And so much that other Scripture imports. * 1.241 Be∣hold for peace I had great bitter∣ness, but thou hast in love to my soul delivered it from the pit of cor∣ruption;

for thou hast cast all my sins behinde thy back: these last words are a borrowed speech taken from the manner of men, who are wont to cast behinde their backs, such things as they have no minde to see, regard, or remember. A gra∣cious soul hath alwayes his sins before his face (I acknowledge my transgressions, * 1.242 and my sin is ever be∣fore mee;) and therefore no won∣der if the Lord cast them behinde his back. The Father soon forgets, and casts behinde his back those faults that the child remembers, and hath alwaies in his eyes; so doth the Father of spirits.

Fourthly, His not bringing their sins into judgement, doth best agree with that sweet, and choice expression of Gods par∣doning the sins of his people; And I will cleanse them from all their in∣iquity, * 1.243 whereby they have sinned a∣gainst mee; and I will pardon all their iniquities, whereby they have sinned, and whereby they have trans∣gressed against mee. So Micha.

Who is a God like unto thee that par∣doneth iniquity, and passeth by the transgression of the remnant of his heritage (as though hee would not see it, * 1.244 but wink at it) hee retaineth not his anger for ever, because hee delighteth in Mercy. The Hebrew word (Nose from Nasa) that is here rendred pardoneth, signifies a taking away; when God par∣dons sin, hee takes it sheere away; that if it should bee sought for, yet it could not bee found, as the Prophet speaks; In those daies, and in that time, * 1.245 saith the Lord, the ini∣quity of Israel shall bee sought for, and there shall bee none; and the sins of Judah, and they shall not bee found, for I will pardon them whom I reserve; and those words, and pas∣seth by, in the (aforecited) seventh of Micha, * 1.246 and the 18. according to the Hebrew (Vegnober Gnal) is, * 1.247 and passeth over; God passeth over the transgression of his heritage; that is, hee takes no notice of it, as a man in a deep muse, or as one that hath haste of businesse, seeth

not things before him, his mind being busied about other mat∣ters, hee neglects all to minde his businesse. As David, when hee saw in Mephibosheth the feature of his friend Jonathan, took no notice of his lamenesse, or any other defect, or deformity. So God beholding in his people the glorious image of his Son, winks at all their faults and deformi∣ties, which made Luther say, do with mee what thou wilt, since thou hast pardoned my sin; and what is it to pardon sin, * 1.248 but not to men∣tion sin.

Fifthly, in his not bringing their sins into the Judgement of discussion, and discovery, doth best agree to those expressions of forgiving, and covering, Blessed is hee whose transgression is forgiven, whose sin is covered. * 1.249 In the original it is in the plural. Blessednesses, loe, here is a plura∣lity of blessings, a chain of pearls.

The like expression you have in the 85. Psalm and the 2. vers.

Thou hast forgiven the iniquity of thy people, thou hast covered all their sin. Selah. For the under∣standing of these Scriptures a∣right; take notice that to cover, is a Metaphorical expression; cove∣ring is such an action, * 1.250 which is opposed to disclosure; to bee co∣vered, is to bee so hid and clo∣sed, as not to appear. Some make the Metaphor from filthy loathsome objects, which are co∣vered from our eyes, as dead carkasses are buried under the ground; some from garments, that are put upon us to cover our nakedness, others from the Egyp∣tians that were drowned in the red Sea, and so covered with water; o∣thers from a great gulf in the earth, that is filled up and covered with earth, injected into it: And others make it in the last place an allusive expression to the Mercy-seat, over which was a covering, now all these Metaphors in the general tend to shew this, that the Lord will not look, he will not see,

hee will not take notice of the sins hee hath pardoned, to call them any more to a judicial ac∣count.

As when a Prince reads over many treasons, and rebellions, and meets with such and such which he hath pardoned, he reads on, he passeth by, hee takes no notice of them, the pardoned person shall never hear more of them, hee will never call him to account for those sins more. So here, &c. When Caesar was painted, hee put his finger upon his scar, his wart. God puts his fingers upon all his peoples scars, and warts, upon all their weaknesses, and infirmities that nothing can bee seen but what is fair and lovely; Thou art all fair, my Love, and there is no spot in thee, Can. 4.7.

Sixthly, it best agrees to that expression of not imputing of sin. * 1.251 Blessed is the man to whom the Lord imputeth not iniquity, and in whose spirit there is no guile. So the A∣postle in that, Rom. 4.6, 7, 8. now

not to impute iniquity, is not to charge iniquity, not to set iniqui∣ty upon his score, who is blessed and pardoned, &c.

Seventhly and lastly, it best a∣grees with that expression that you have in the 103. Psalm. and the 11, and 12. vers. For as the Heaven is high above the Earth, so great is his mercy towards them that fear him: As far as the East is from the West; so far hath hee re∣moved our transgressions from us. What a vast distance is there be∣twixt the East and the West? of all visible latitudes, this is the greatest; and thus much for the third Argument. The

Fourth Argument, that pre∣vails with mee to judge that Je∣sus Christ will not bring the sins of the Saints into the judgement of discussion, and discovery in the great day, is, because it seems unsutable to three considerable things, for Jesus Christ to proclaim the infirmities, and miscarriages of his people to all the world.

First, It seems to bee unsutable to the glory and solemnity of that day, which to the Saints will bee a day of refreshing, a day of restitution, a day of redempti∣on, a day of coronation, as hath been already proved; now how sutable to this great day of so∣lemnity, the proclamation of the Saints sins will be, I leave the Rea∣der to judge.

Secondly, It seems unsutable to all those near and dear relati∣ons, that Jesus Christ stands in towards his, * 1.252 hee stands in there∣lation of a Father, a Brother, a head, a Husband, a Friend, an Advocate; now are not all these by the law of relations bound ra∣ther to hide and keep secret (at least from the world) the weak∣nesses and infirmities of their near and dear relations, and is not Christ? is not Christ much more? by how much hee is more a Fa∣ther, a Brother, a Head, a Hus∣band, &c. in a spiritual way than any others can bee in a natural way, &c.

Thirdly; It seems very unsu∣table to what the Lord Jesus requires of his in this world, the Lord requires that his people should cast a mantle of love, of wisdome, of silence, and se∣cresie over one anothers weak∣nesses and infirmities. * 1.253 Hatred stirreth up strifes; but love cove∣reth all sins; loves mantle is very large; love will finde a hand, a plaister to clap upon every sore. Flavius Vespasianus (the Empe∣rour) was very ready to conceal his friends vices, and as ready to reveal their vertues: So is divine love in the hearts of the Saints. If thy Brother offend thee, * 1.254 go and tell him his fault between him and thee alone; if he shall hear thee, thou hast gained thy Brother. As the Pills of reprehension are to bee gilded and sugred over with much gentlenesse, and softnesse; so they are to bee given in secret, tell him between him and thee alone. Tale-bearers, and Tale-hearers are alike abominable,

Heaven is too hot, and too holy a place for them, Psal. 15.3. now will Jesus Christ have us carry it thus towards offending Chri∣stians, and will hee himself act otherwise? nay, is it an evil in us to lay open the weaknesses and in∣firmities of the Saints to the world? and will it bee an excel∣lency, a glory, a vertue in Christ, to do it in the great day? &c.

A fifth Argument is this, it is the glory of a man to passe over a transgression. * 1.255 The discretion of a man deferreth his anger, and it is his glory to passe over a transgres∣sion; or to passe by it, * 1.256 as wee do by persons or things, wee know not, or would take no notice of. Now is it the glory of a man to passe over a transgression, and will it not much more bee the glory of Christ, silently to passe over the transgressions of his people, in that great day? The greater the treasons and rebellions are that a Prince passes over, and takes no notice of, the more is it his

honour, and glory; and so doubt∣lesse it will be Christs in that great day. To pass over all the trea∣sons and rebellions of his people, to take no notice of them, to for∣get them, as well as forgive them.

The Heathens have long since observed, that in nothing man came nearer to the glory and per∣fection of God himself, than in goodness and clemency. Surely if it bee such an honour to man, to passe over a transgression, it can∣not bee a dishonour to Christ, to pass over the transgressions of his people, hee having already buri∣ed them in the Sea of his blood. Again saith Solomon, It is the glo∣ry of God to conceal a thing. * 1.257 And why it should not make for the glory of divine love to conceal the sins of the Saints, in that great day, I know not: and whether the concealing the sins of the Saints in that great day, will not make most for their joy, and wicked mens sorrow, for their comfort

and wicked mens terrour and torment. I will leave you to judge, and time and experience to decide; And thus much for the resolution of that great question. Having done with the Motives that may incourage and provoke young men to bee good betimes, to know, love, seek, and serve the Lord in the spring and morning of their dayes.

I shall now come to those di∣rections and helps, that must (by assistance from Heaven) bee put in practice, if ever you would bee good betimes, and serve the Lord in the Prim-rose of your dayes. Now all that I shall say, will fall under these two heads. First, Some things you must care∣fully and warily decline, and arm your selves against; and second∣ly, there are other things that you must prosecute and follow. First; there are some things that you must warily decline, and they are these,

First, If ever you would bee

good betimes, if you would bee gracious in the spring and morn∣ing of your youth, Oh then take heed of putting the day of death far from you. * 1.258 Young men are very prone to look upon death afar off, to put it at a great di∣stance from them, they are apt to say to death, * 1.259 as Pharaoh said to Moses, Get thee from mee, and let mee see thy face no more; if old men discourse to them of death, they are ready to answer as the High-Priest did Judas (in a different case) what is that to us, * 1.260 look you unto it? wee know sicknesse will come, and death is a debt that wee must all pay, but surely these guests are a great way from us, for doth not David say, * 1.261 The daies of a man are threescore years and ten? wee have calculated our nativi∣ties, and wee cannot abate a day, a minute, a moment of threescore and ten; and therefore it is even a death to us to think of death, there being so great a distance be∣tween our birth-day, and our

dying-day, as wee have cast up the account.

Ah young men! it is sad, it is very say, when you are so wittily wicked, as to say with those in Ezekiel, Behold they of the house of Israel say, * 1.262 the vision that hee seeth is for many dayes to come, and hee prophecyeth of the times that are a∣far off.

Ah young men! young men, by putting far away this day, you gratifie Satan, you strengthen sin, you provoke the Lord, you make the work of faith and re∣pentance more hard and difficult, you lay a sad foundation for the greatest fears and doubts.

Ah! how soon may that sad word bee fulfilled upon you. The Lord of that servant that saith, * 1.263 his Lord delayeth his coming, shall come in a day when hee looketh not for him, and in an hour that hee is not aware of, and shall cut him a∣sunder (or cut him off) and appoint him his portion with Hypocrites, there shall bee weeping and gnashing

of teeth. When Sodom, when Pha∣raoh, when Agag, when Ama∣lek, when Haman, when Herod, when Nebuchadnezzar, when Bel∣shazzar, when Dives, when the fool in the Gospel were all in their prime, their pride, when they were all in a flourishing state, and upon the very top of their glory, how strangely, how suddenly, how sadly, how fearfully, how wonderfully, were they brought down to the grave, to Hell!

Good Couns to Young men

Ah young man! who art thou, and what is thy name, or fame, what is thy power or place, what is thy dignity or glory, that thou darest promise thy self an exemp∣tion from sharing in as sad a por∣tion as ever Justice gave to those who were once very high, who were seated among the stars, but are now brought down to the sides of the pit? * 1.264 I have read a story of one, that gave a young Prodigal a Ring with a deaths head, on this condition, that hee should one hour daily for seven

daies together, look and think upon it, which bred a great change in his life.

Ah young men! the serious thoughts of death may do that for you, that neither friends, counsel, examples, prayers, Ser∣mons, tears hath not done to this very day. Well, remember this, to labour not to die, is labour in vain, and to put this day far from you, * 1.265 and to live without fear of death, is to die living. Death seizeth on old men, and laies wait for the youngest. Death is oftentimes as near the young mans back, as it is to the old mans face.

It is storied of Charles the fourth, King of France, that being one time affected with the sense of his many and great sins, hee fetcht a deep sigh, and said to his wife, by the help of God, I will now so carry my self all my life long, that I will never offend him more; which words hee had no sooner uttered, but hee fell down dead, and died.

Do not young men put this day far from you, least you are suddenly surprized, and then you cry out (when too late) a King∣dome for a Christ, a Kingdome for a Christ; as once Crookt-back Richard the third in his di∣stresse, a Kingdome for a horse, a Kingdome for a horse.

Ah young men! did you ne∣ver hear of a young man that cry∣ed out; Oh! I am so sick that I cannot live, and yet (woful wretch that I am) so sinful, that I dare not die; Oh that I might live! Oh that I might die! Oh that I might do neither. Well young men, remember this, the frequent, the serious thoughts of death will prevent many a sin, * 1.266 it will arm you against many temptations, it will secure you from many af∣flictions, it will keep you from do∣ting on the World, it will make you do much in a little time, it will make death easy when it comes, and it will make you look out betimes for a Kingdome that

shakes not, for riches that corrupt not, and for glory that fadeth not away. Therefore do not, O do not put the day of death farre from you. Take heed of crying, Cras, Cras, to mor∣row, to morrow, saith Lu∣ther, for a man lives forty years before hee knows himself to bee a fool, and by that time hee sees his folly, his life is finish∣ed, so men dye before they be∣gin to live.

Secondly, If you would bee good betimes, then take heed of leaning to your own understand∣ing.

This Counsell wise Solomon gives to his son (or the young men in his time) My sonne for∣get not my Law, * 1.267 but let thy heart keep my Commandements: Trust in the Lord with all thy heart, and lean not to thy own understand∣ing.

Youth is the age of folly, of vain-hopes, and over-grown con∣fidence. Ah! how wise might

many have been; had they not been too early wise in their own opinion.

Rehoboams young Counsellors proved the overthrow of his Kingdome. Tis brave for youth in all things to bee discreet and sober minded. Three vertues they say are prime ornaments of youth, modesty, silence, and o∣bedience.

Ah! Young men, keep close in every action to this one prin∣ciple, viz. in every action re∣solve to bee discreet and wise, rather than affectionate and sin∣gular.

I Remember that a young Gentleman of Athens being to answer for his life, hired an O∣rator to make his defence, and it pleased him well at his first reading, but when the young man by often reading it, that hee might recite it publikely by heart, begunne to grow weary and displeased with it, the Ora∣tor bid him consider that the

J••dges and the People were to h••ar it but once, and then it was l••kely that they at the first instant might bee as well pleased as he.

Ah! Young men, your lean∣ing upon your selves, or upon others, will in the end bee bit∣ternesse and vexation of spirit; Young men are very apt to lean on their own Wit, Wisdome, Arts, parts, as old men are to lean on a staffe to support them; * 1.268 (as the Hebrew word signifies, that is rendered lean, * 1.269 in that of Prov. 3.5.) this hath been the bane of many a choice Wit, the loss of many a brave head, the ruine of many a subtile pate.

Ajax thought it was for co∣wards and weaklings to lean upon the Lord for succour, not for him, whence hee was foiled; lean not to great parts, lean not to natural or acquired accom∣plishments, least you loose them and your selves too. Leaning to

natural, or moral excellencies is the ready way to bee stript o•• all. Babylon that bore her sel•• bold upon her high Towers thick walls, and twenty year•• provision laid in for a siege, wa•• surprized by Cyrus.

Twas said of Caesar, that hee received not his wounds from the swords of enemies, but from the hands of friends, that is, from trusting in them.

Ah! How many young men have been wounded, yea, slain by trusting to their own under∣standing, their own abilities. Twas an excellent saying of Au∣stin (in te stas, et non stas) he that stands upon his own strength shall never stand. A Creature if like a single drop left to it self, it spends and wastes it self pre∣sently, but if like a drop in the fountain and Ocean of being, it hath abundance of security.

Ah! Young men, Young men, * 1.270 if you will needs be leaning, then lean upon precious Promi∣ses,

lean upon the rock that is higher than your selves, lean up∣on the Lord Jesus Christ as John did, who was the youngest of all the Disciples, and the most be∣loved of all the Disciples. * 1.271 John leaned much, and Christ lov∣ed him much. O lean upon Christs wisdome for direction, lean upon his power for pro∣tection, * 1.272 lean upon (his Purse) his fulness for Provision, lean up∣on his eye for approbation, lean upon his righteousness for justi∣fication, lean upon his blood for remission, lean upon his me∣rits for salvation. As the young Vine without her wall to sup∣port her, will fall and sink: So will you young men without Christ puts under his everlast∣ing armes to support you, and uphold you; therefore above all leanings, lean upon him, by leaning on him you will engage him; by leaning on him you will gain more honor than you can give; by leaning on him, you

may even command him, and make him eternally yours, &c.

Thirdly, If you would bee good betimes, if you would seek and serve the Lord in the spring and morning of your dayes, then take heed of flatterers and flatterie. Ah! how many Young men might have been ve∣ry good, who are now exceed∣ing bad, by hearkning to flatte∣rers, and affecting flattery. Flatte∣ry undid young Rehoboam, * 1.273 Ahab, Herod, Nero, Alexander, &c. Flatterers are soul-murderers, they are soul-undoers, they are like evil Chyrurgions that skin over the wound, but never heal it.

Anastatius the Emperours motto was (mellitum venenum blanda oratio) smooth talk proves often sweet Poyson; Flattery is the very spring and mother of all impiety, it blows the Trumpet and draws poor souls into rebellion against God, as Sheba drew Israel to rebel against

David, it put our first Parents upon tasting the forbidden fruit, it put Absolou upon dethroning of his father, it put Haman up∣on plotting the ruine of the Jews, it put Corah, Dathan, and Abiram upon rebelling against Moses; it makes men call evil good, and good evil, darknesse light, and light darkness, &c. it puts per∣sons upon neglecting the means of Grace, upon undervaluing the means of Grace, and upon con∣temning the means of Grace; it puts men upon abasing God, slighting Christ, and vexing the spirit, it unmans a man, it makes him call black, white, and white black, it makes a man change Pearls for Pebles, and Gold for Counters, * 1.274 it makes a man judge himself wise, when hee is fool∣ish; knowing, when hee is igno∣rant; holy, when hee is Pro∣phane; free, when hee is a Priso∣ner; rich, when hee is Poor; high, when hee is low; full, when hee is empty; happy, when he is mi∣serable.

Ah! Young men, young men, take heed of Flatterers, they are the very worst of sin∣ners, they are left of God, blind∣ed by Satan, hardned in sin, and ripened for hel. God declares sad∣ly against them, and that in his word, and in his works; in his word, as you may see by com∣paring these scriptures together, Deut. 29.18, 19, 20. Psal. 78.36 Psal. 36.1.2. Job. 17.5. Ezek. 12.24. Dan. 11.21, 32, 34. Ps. 12.2, 3. They speak vanity every one with his neighbour, with flattering lips, and with a double heart, do they speak. * 1.275 The Lord shall cut off all flattering lips, and the tongue that speaketh proud things; And as God declares sadly against them in his word, so hee hath declared terribly against them in his works, as you may runne and read in his judgements executed upon Ahabs flattering Prophets, and upon Haman, and upon Da∣niels (Princely) false accusers, &c. And why then will not

you stop your ears against those wretches, that the hand and heart of God is so much a∣gainst?

Again, * 1.276 As God declares a∣gainst them, so good men detest them, and declare against them, as you may see by comparing these Scriptures together, Psal. 5.8, 9, 10. Prov. 2.16. Prov. 7.21. Prov. 28.23. Job 32.21, 22. 1 Thess. 2.5.20. Prov. 20.19. Meddle not with him that flattereth with his lips? Why so? why, be∣cause a man that flattereth his Neighbour, spreadeth a net for his feet, Prov. 29.5. The He∣brew word (Mahhalik from hha∣lak) that is here rendred flatterer, signifies a smooth boots, a soft butter-spoken man, because flat∣terers useth smooth soft speeches. Also the word signifies to divide, because a Flatterers tongue is divided from his heart. Flatte∣rers have their nets, and those that give ear to them will bee taken to their ruine. A lying

tongue hateth those that are af∣flicted by it, * 1.277 and a flattering mouth worketh ruine, * 1.278 Prov. 26. ult. A flattering mouth ruines name, * 1.279 same, estate, body, soul, life.

Valerian the Roman Empe∣rour used to say (Non acerba sed blanda) not bitter, but flattering words do all the mischeif. When Alexander the Great, was hit with an Arrow in the siege of an Indian City which would not heal, hee said to his Parasites, you say that I am Jupiters son, but this wound cryes that I am but a man.

Now shall good men detest them, and abhor them as they are the pest of pests, the plague of plagues, and will you own them, will you take pleasure in them, to your ruine here and hereafter, the Lord forbid? Oh say to all flatterers, as hee to his Idols, * 1.280 Get you hence, for what have I more to do with you.

Nay once more consider, that

not onely the good, but the bad, not onely the best, but (some of) the worst of men have manifest∣ed their detestation of Flatte∣rers and flattery.

Leo the Emperour used to say, (occulti inimici pessimi) a close e∣nemy is farre worse than an o∣pen. When a Court Parasite praised Sigismund the Empe∣rour above measure, the Em∣perour gave him a sound box on the ear.

When Aristobulus the Histo∣rian presented to Alexander the Great book that hee had writ∣ten of his glorious acts, wherein hee had flatteringly made him greater than he was, Alexander (after he had read the book) threw it into the River Hydaspes, and said to the Author, it were a good deed to throw thee after it.

When the Flatterers flattered Antigonus, hee cryed out (menti∣ris, mentiris in gutture, Hae virtu∣tes non laetent in me) thou liest, thou liest in thy throat, these ver∣tues

that thou speakest of, I have not in me, but I am like a Leo∣pard that have ten black spots to one white.

Augustus Caesar, and Tiberius Caesar, were deadly enemies to flatterers, insomuch that they would not bee called Lords by their own children.

A good Symbole is attributed to Trebonianus Gallus, viz. (Ne∣mo amicus idem et adulator) no Flatterer can be a true friend.

Aristippus (the Philosopher) seeing Diogenes washing of herbs for his dinner, said, if Diogenes knew how to make use of Kings, hee need not live upon raw herbs as he doth, to which Diogenes re∣plyed, that if Aristippus could content himself with herbs, hee need not to turn Spaniel, or to flatter King Di nysius for a meals meat.

Ah! Young men, Young men, shall God, shall good men, shall bad men, detest and declare against Flatterers and flattery,

and will not you turn a deaf ear upon them, yea fly from them, as from a Serpent, and shun them as you would shun hell it self, if you do not, the very Heathens but now cited, will rise in judge∣ment against you.

Flatterers are the very worst of sinners. The Flatterers told Caesar that his freckles in his face, were like the starres in the Fir∣mament, they bought and sold Aurelius the Emperour at plea∣sure. And Augustus complained when Varrus was dead, that hee had none now left that would deal plainly and faithfully with him.

So men may gain by Flattery they will bee like Harpaelus, who said (Quod Regi placet, mihi placet) that which pleaseth the King, pleaseth mee,

When Astyages set his own Sonne before him to feed upon him; O but let every young man say, (into whose hands this treatise shall fall) Quod Deo

placet mihi placet) that which pleaseth God pleaseth mee. I have been the longer upon this out of love to young mens souls, * 1.281 who are so apt to bee insnared in the Flatterers net, if ever you would bee good in good earnest, you must abhor Flatterers as the first born of the Devil, and as such that are most pernitious to mens happinesse both here and hereaf∣ter.

It is reported of one Oramazes that hee had an enchanted Egg, in which (as hee boasted himself) hee had inclosed all the happiness of the World, but being broken, nothing was found in it but Wind. Flatterers are the greatest cheaters, the greatest deceivers, in the world.

They say of the Crocodile, that when hee hath killed a man, he will weep over him, as if hee were sorry; and did repent for what he had done, the Applicati∣on is easy.

Fourthly, If you would bee good betimes, if you would seek and serve the Lord in the spring and morning of your dayes, then take heed of engage∣ed affections to the things of the World. The Young man in the Gospel took many a step to∣wards heaven, * 1.282 All these things have I kept from my Youth up, what lack I yet? Christ makes a very fair offer to him in the next words, Jesus said unto him, if thou wilt be perfect, go and sell that thou hast, and give to the Poor, and thou shalt have treasure in heaven, and come and follow mee; thou shalt have heaven for earth, a Sea for a drop, a treasure for a mite, a crown for a crum. I but the young mans affections were strongly engaged to the things of the world, * 1.283 and therefore he turns his back upon Christ, and goes away sorrowful, because he had great possessions. O the madness, the folly of this young man, who to enjoy a little tem∣poral

felicity, hath bid an e∣verlasting farewell to Christ and Glory, in that Gen. 13.2. it is said that Abraham was very rich in Cattel, in silver, and in gold, the Hebrew word (Cabedh) that is here rendred rich, signifies heavy, it signifies a burden, to shew us that riches are a heavy burden, and a hinderance many times to heaven and happinesse, and this young man in the Gospel found it so to his eternal undoing. Though the Load-stone cannot draw the Iron when the Dia∣mond is in presence, yet earthly possessions did draw this young mans soul away, when Christ the Pearl of price was present, the World is a silken net, and this young man found it so; the world is like Golden fetters, and this young man found it so; the world is like sweet poyson, and this young man found it so; * 1.284 for hee had drunk so large a draught of it, that there was no room in his soul for Christ or heaven, for

grace, or glory. Some say that when the Serpent Scytale can∣not overtake the flying Passen∣gers, shee doth with her beauti∣ful colours so astonish and a∣maze them, that they have no power to pass away, till she have stung them; such a Serpent the World proved to the young man in the Gospel, it did so affect him and take him, so amaze him, and amuze him, that hee could not stir till it stung him to death. When the Moon is fullest it is furthest from the Sun, so the more men have of the World, the fur∣ther (commonly) they are from God, and this the young man in the Gospel made good.

Many have ventured life and limb, * 1.285 and many a better thing to gain the things of this World, and yet after all, they have got nothing at all. Achans golden wedge, proved a wedge to cleave him, and his garment, a garment to shrow'd him.

The whole world is circular,

the heart of man is triangular, and wee know a circle cannot fill a triangle; yea if it be not fil∣led with the three persons in Trinity, it will bee filled with the world, the Flesh, and the De∣vil. The World may be resem∣bled to the fruit that undid us all, which was fair to the sight, smooth in handling, sweet in taste, but deadly in effect and operati∣on.

Ah! Young men, young men, have none of you found it so?

The World in all its bravery is no better than the Cities which Solomon gave to Hiram, * 1.286 which hee called Cabul, that it to say, displeasing — or dirty, the World will afford nothing but trivial Flowers, surrounded with many bryers: O the Vanity! the uncer∣tainty, the imperfection of all things below, if a man should weigh his pay and his pains to∣gether, his miseries, and his pleasures together, his joys and

his sorrows together, his mer∣cies, and his crosses together, his good daies, and his bad dayes to∣gether, will he not conclude va∣nity of Vanity, and all is Va∣nity?

It was a wise and Christian Speech of Charles the fift, * 1.287 to the Duke of Venice, who when hee had shew'd him the glory of his Princely Palace and earthly Pa∣radise, instead of admiring it or him for it, onely returned him this grave and serious memento (Haec sunt quae faciunt invitos mo∣ri) these are the things which make us unwilling to dye, it was a good saying of one to a great Lord (upon his shewing him his stately house and pleasant Gar∣dens) Sir you had need make sure of heaven, or else when you dye, you will bee a very great looser.

Ah! Young men, Young men, tis onely heaven that is above all winds, stormes, and tempests, nor hath God cast

man out of Paradise for him to think to finde out another Para∣dise in this world, the main rea∣son, why many young men dote upon the world, is because they are not acquainted with a great∣er glory; men ate Acorns till they were acquainted with the use of Wheat. * 1.288 The woman had the Moon under her feet when shee was cloathed with the Sun, and had a Crown of twelve stars upon her head.

Ah! Young men, were you but cloathed with the Sunne of Righteousness, and had you a crown set upon your heads, by the hand of faith, you would have all the things of this world which are as low, * 1.289 bespotted, and mutable, as the Moon, under your feet; well young men, as ever you would be good betimes, sit loose from the things of this world, be no longer worshippers of this Golden calf, and never let the World, that should bee but your Servant, become your Lord; O

Oh let not the Devil and the World have more service for an ounce of gold! than Christ shall have for the Kingdome of Hea∣ven.

Ah young men! the world and you must part, or Christ and you will never meet; you cannot serve God, and Mammon. * 1.290 The two poles shall sooner meet, than the love of Christ, and the love of the world.

Fifthly, if you would be good betimes if you would know, seek, and serve the Lord in the spring and morning of your youth; then take heed betimes of car∣nal reason, * 1.291 take heed of consul∣ting with flesh and blood; ma∣ny a hopeful young man hath been undone temporally, and un∣done eternally by hearkening to those evil counsellors. * 1.292

Carnal reason is an enemy, yea an utter enemy, nay, it is not only an utter enemy, but it is enmi∣ty, yea enmities, Rom. 8.7. An enemy may bee reconciled, but

enmity can never bee reconciled. Carnal Reason is not only a∣verse, but it is utterly averse to all goodnesse; it builds strong holds and syllogisms against the most glorious Gospel-truths, and accounts the precious things of Christ as a strange thing; carnal Reason will make God and Gos∣pel do homage to it; when car∣nal Reason is in the Throne, Christ and his truths must all bow, or bee judged before its bar.

Ah young men, young men! as ever you would bee good be∣times, stop your ears against all carnal Reasonings within you; carnal Reason judges the choi∣cest things of the Gospel to bee meer foolishnesse; * 1.293 it is purblinde, and cannot see how to make a right judgement of Christ, his word, his waies, and yet will controule all.

If you are resolved to bee still scholars to this Master, then you must resolve to bee unhappy here,

and miserable hereafter. But

It is safer and better for you to imitate those young men, who in the morning of their daies have graciously, wisely, and resolute∣ly withstood those evil Counsel∣lors; carnal Reason, flesh and blood; Joseph and Moses, Daniel, * 1.294 Shadrach, Meshach, and Abed∣nego; all these in the Prim-rose of their youth were good, at turning the deaf ear to carnal counsel, and carnal counsellors.

Cassianus reports of a young man that had given himself up to a Christian life, and his Pa∣rents mis-liking that way, they wrote letters to him, to perswade him from it; and when hee knew there were letters come from them, hee would not open them, but threw them into the fire; this example is worth a following.

Another famous example you have in the story of King Edward the sixth, when Cranmer and Rid∣ly came to him, and were very earnest to have him give way

to his Sister the Lady Mary to have Masse; hee stood out and pleaded the case with them that it was a sin against God, and pro∣voking to the eyes of his glory, &c. but they still continued to use many carnal arguments to perswade the King (who was but a child about fifteen years of age) but hee withstood them a great while, but at length when hee saw hee could not prevail with all his pleading against those grave men, but that they still continued their suit, hee burst out into bitter weeping, and sob∣ing, desiring them to desist; the motioners, seeing his zeal and constancy wept as fast as hee, and being overcome, they went away, and told one that the King had more divinity in his little finger, than they had in all their bodies. Ah young men! it will bee your safety, and your glory to write after this princely coppy, when you are surrounded with carnal reason, and carnal counsellors, &c.

Sixthly, and lastly, If you would bee good betimes, then take heed of comparing your selves with those that are worse than your selves. * 1.295 Young men are very apt to compare themselves with those that are worse than themselves, and this proves a snare unto them, yea oftentimes their bane, their ruine; As it did the young Pharisee in the Gos∣pel, * 1.296 who pleaded his negative Righteousnesse, hee was not as other men are, extortioners, un∣just, adulterers, and stood on his comparative goodnesse, nor as this Publican; hee stands not on∣ly upon his comparisons, but upon his disparisons, being blind at home, and too quick-sighted abroad, hee contemneth and con∣demneth the poor Publican who was better than himself; making good, that saying of Seneca the nature of man, saith hee, is very apt (utimur perspicillis magis quam speculis) to use spectacles to be∣hold other mens faults, rather

than looking-glasses to behold our own; such Pharisees do just∣ly incur the censure which that sowre Philosopher past upon Grammarians, * 1.297 that they were bet∣ter acquainted with the evil of Ulysses, than with their own.

Ah young men, young men! you know, hee that drinks poi∣son, though hee drinks not so much as another, and hee that commits treason, though not so great, so high treason as another, shall yet as certainly bee poisoned, and hanged, as hee that hath drunk a greater quantity of poison; and commit∣ted higher acts of treason.

Sirs, do not delude and be∣fool your own souls, if you are not as wicked as others, * 1.298 you shall not bee as much tormented as o∣thers, but yet you shall bee as certainly damned as others, you shall as certain to hell as others, you shall as sure bee shut out for ever from God, Christ, Saints, Angels, and all the treasures,

pleasures, and glories of Hea∣ven, as others, except it bee pre∣vented, by timely repentance on your side, and pardoning mercy on Gods. Wilt thou count it madnesse Oh young man in him that is sick to reason thus, I am not so sick as such and such, and therefore I will not send to the Physitian, and in the wounded man to say, I am not so despe∣rately wounded as such and such, and therefore I will not send to the Surgeon; and in the traitor to say, I am not guilty of so ma∣ny foul and hainous treasons as such and such, and therefore I will not look after a pardon; and in the necessitous man, to say, I am not so hard put to it as such and such, and therefore I will not welcome a hand of charity? and wilt thou not count it the greatest madnesse in the world for thee to put off thy repentance, and thy returning to the Lord in the spring and morning of thy youth, because that thou art not as sinful

as wicked as such and such, if to have a softer bed, a milder pu∣nishment in hell, than others, will satisfy thee, then go on; but if thou art afraid of the worm that never dyes, and of the fire that never goes out, being like that stone in Arcadia, which being once kindled, could not be quen∣ched; O then begin to bee good betimes; O seek and serve the Lord in the spring and morning of your dayes! * 1.299

To think often of Hell, is the way to be preserv'd from falling into hell. Ah! Young men, Young men, that you would often con∣sider of the bitterness, of the damneds torments, and of the pittilesness of their torments, and of the diversity of their torments, and of the easelesnes of their tor∣ments, and of the remedilesness of their torments. (Momentaneum est quod delectat, Aeternum quod cru∣ciat.) The sinners delight here is momentany, that which torments hereafter is perpetual; when a

Sinner is in hell, dost thou think Oh young man, that another Christ shall be found to dye for him, or that the same Christ will bee crucifyed again for him, or that another Gospel should bee preached to him, Surely no.

Ah, Why then wilt thou not betimes return and seek out after the things that belong to thy e∣verlasting Peace. * 1.300 I have read of Pope Clement the fifth, that when a young Nephew of his dyed, hee sent his Chaplain to a Necromancer, to know of him how it fared with him in the o∣ther World, the Conjurer shew∣ed him to the Chaplain lying in a fiery bed in hell, which when the Pope understood, hee never joyed more, &c.

Ah! Young man, that these occasional hints of hell, may bee a means to preserve thee from lying in those everlasting Flames.

Bellarmine tells us of a certain advocate of the Court of Rome,

that being at the point of death, * 1.301 was stirred up by them that stood by to repent and call upon God for mercy, hee with a constant countenance, and without signe of fear, turned his speech to God, and said, Lord, I have a desire to speak unto thee, not for my self, but for my wife and Children, for I am hastening to hell, neither is there any thing that thou shoul∣dest do for mee; and this he spake saith Bellarmine (who was pre∣sent and heard it) as if hee had spoke of a journey to some Vil∣lage, or Town, and was no more affrighted.

Sir Francis Bacon also in his History of Henry the Seventh, relates how it was a common by-word of the Lord Cordes, that hee would bee content to lye seven years in hell, so hee might win Calice from the English; but if thou O young man art given up to such desperate Atheisme, and carnal Apprehensions of Hell; I am affraid God will

confute thee one day by fire and brimstone, but I would willingly hope better things of all those young persons, into whose hands this Treatise shall fall, and thus you see what things must bee de∣clined and avoided, if ever you would be good betimes, if ever you would seek and serve the Lord in the spring and morning of your daies.

But in the second place, as those things must bee declined, so other things must carefully and diligently bee practised, if ever you would be good betimes. I shall instance onely in those that are most considerable and weigh∣ty, as

First, if ever you would bee good betimes, &c. then you must labour to bee acquainted with four things betimes,

First, You must labour to ac∣quaint your selves with the Scrip∣ture betimes, you must study the Word betimes, David studi∣ed the Word in the morning of

his dayes in the primrose of his youth, * 1.302 and this made him wiser than his enemies, yea, than his teachers, this made him as much excel the Ancients, as the Sunne excels the Moon, or as the Moon excels the twinkling stars. Timo∣thy was good betimes, and no wonder, for in the prime-rose of his dayes, * 1.303 hee was acquain∣ted with the Scripture, hee was inured to the Word from his child-hood, yea from his infan∣cy, as the word properly signi∣fies, so in that 119 Psalm the 9. Wherewithall shall a young man cleanse his way? by taking heed according to thy Word; there is no way to a holy heart, and a clean life, but by acquainting of your selves with the Word be∣times; one hath long since ob∣served, * 1.304 that God hath bowed down the Scriptures to the capa∣city even of babes and sucklings, that all excuse may be taken a∣way; and that young men may bee encouraged to study the

Scripture betimes. Ah! * 1.305 Young men, no Histories are compara∣ble to the Histories of the Scrip∣tures, 1 for Antiquity. 2 Ra∣rity. 3 Variety. 4 Brevity. 5 Perspicuity. 6 Harmony. 7 Verity. All other books can∣not equal Gods, either in age, or authority, in dignity, or excel∣lency, in sufficiency, or glo∣ry.

Moses is found more ancient and more honourable, than all those whom the Grecians make most ancient and honourable; as Homer, Hesiod, and Jupiter himself, whom the Greeks have seated in the top of their divini∣ty.

The whole Scripture is but one intire love letter, * 1.306 dispatcht from the Lord Christ to his belo∣ved Spouse, and who then but would still be a reading in this love letter? Like Caecilia a Ro∣man maiden of Noble Parentage, who carried alwaies about her the New-Testament, that shee

might still be a reading in Christs love letter, and behold the sweet workings of his love, and heart, towards his dear and precious ones.

Luther found so much sweet∣nesse in the Word, in Christs love letter, that made him say, he would not live in Paradise if he might, without the word (at cum verbo etiam in inferno facile est vivere) but with the Word hee could live in hell it self.

The Word is like the stone Garamantides, that hath drops of Gold in it self, enriching of the beleeving soul. This the Mar∣tyrs found, which made them willing to give a load of hay for a few leaves of the Bible in English.

Augustine professeth that the Sacred Scriptures were his holy delight; * 1.307 And Hierom tells (us) of one Nepotianus, who by long and assiduous meditation on the holy Scriptures, had made his breast the library of Jesus Christ.

And Rabbi Chiia in the Jerusalem Talmud, saith, that in his account all the World is not of equal value with one word out of the Law. That which a Papist re∣ports lyingly of their Sacrament, of the Mass, viz. that there are as many mysteries in it, as there bee drops in the Sea, dust on the earth, Angels in heaven, stars in the skye, Atomes in the Sun-beams, or sand on the Sea∣shore, &c. may be truly asserted of the holy Scriptures.

Oh the mysteries, the excel∣lencies, the glories, that are in the Word; Ah, no book to this book, none so useful, none so needful, none so delightful, none so necessary to make you happy, and to keep you happy, as this. It is said of Caesar, (major fuit cura Caesari libellorum quam purpurae) that he had greater care of his books, than of his Royal Robes, for swimming thorow the waters to escape his enemies, hee carried his books in his hand

above the waters, but lost his Robe, now what are Caesars books to Gods books?

Ah! * 1.308 Young men, young men, the Word of the Lord is a light to guide you; a Counsellor to counsel you, a comforter to com∣fort you, a staffe to support you, a sword to defend you, and a Physitian to cure you, the word is a Mine to enrich you, a Robe to cloath you, and a Crown to crown you, it is bread to streng∣then you, and wine to cheere you, and a honey-comb to feast you, and musick to delight you, and a Paradise to entertain you.

Oh! * 1.309 Therefore before all, and above all, search the Scripture; study the Scripture, dwell on the Scripture, delight in the Scrip∣ture, treasure up the Scripture, no wisdome to scripture Wis∣dome, no knowledge to Scrip∣ture knowledge, no experience to Scripture experience, no com∣forts to Scripture comforts, no

delights to Scripture delights, no convictions to Scripture convic∣tions, nor no conversion to scrip∣ture conversion.

Augustin hearing a voice from heaven, * 1.310 that bad him take and read, whereupon turning open the new-Testament, hee fell up∣on that place, * 1.311 Let us walk honest∣ly, as in the day, not in rioting and drunkennesse, not in chambering and wantonnesse, not in strife, and en∣vying. But put yee on the Lord Jesus Christ, and make not provi∣sion for the flesh, to fulfil the lusts thereof. This Scripture so sunk in∣to his heart, as that it proved the means of his conversion, as himself reports; * 1.312 this Augustin as hee was once Preaching, his me∣mory failing of him contrary to his purpose, he fell upon reprov∣ing the Manicheans, and by a scripture or two not before thought of, * 1.313 to confute their here∣sies, he converted Firmus a Mani∣chaean, as he after acknowledged to Augustin, blessing God for that sermon.

It is reported of one Adrianus, who seeing the Martyrs suffer such grievous things in the cause of God, hee asked what was that which caused them to suffer such things, and one of them named that text, * 1.314 Eye hath not seen, nor ear heard, neither hath it entred into the heart of man to conceive the things which God hath prepared for them that love him, and this text was set home, with such a power upon him, as that it converted him, and made him to profess Religi∣on, and not onely to profess it, but to dye a martyr for it.

Cyprian was converted by read∣ing the Prophecy of Jonah. Junius was converted by reading the 1 Chapter of John the Evangelist.

I have read of a scandalous Mi∣nister that was struck at the heart, and converted in reading that scripture, * 1.315 Thou which teachest ano∣ther, teachest thou not thy self, &c?

Wee read that Paphnutius con∣verted Thais and Ephron, two fa∣mous

strumpets from unclean∣nesse, only with this Scripture Argument, That God seeth all things in the dark, * 1.316 when the doors are fast, the windows shut, the Curtains drawn, &c.

I have read of a poor man, who perswaded a young Schol∣ler to leave reading of Poetry, &c. and fall upon reading of the Scripture, which accordingly hee did; and it pleased the Lord, before hee had read out Genesis, to change his heart, and to turn him to the Lord in the Prim∣rose of his daies, hee being then but twenty years of age.

I have read of a young Lady, * 1.317 called Potamia, of a very illu∣strious family, who endured very much in her Martyrdome, by the extream cruelty of Basili∣des her executioner, yet after her death hee bethinking himself of the holy words, and Scripture expressions that were uttered by her, during her cruel torments, became a Christian, and within

few daies after, was himself like∣wise crowned with Martyr∣dome.

James Andreas a godly Mini∣ster, hearing of a Jew, that for theft was hanged by the heels, with his head downward, ha∣ving not seen that kinde of pu∣nishment, hee went to the place where hee was hanging between two Dogs that were alwaies snatching at him to eat his flesh, the poor wretch repeated in He∣brew some verses of the Psalms, wherein hee cryed to God for mercy, whereupon Andreas went near to him, and instructed him in the Principles of Christian Re∣ligion, about Christ the Messiah, &c. Exhorting him to beleeve in him, * 1.318 and it pleased God so to blesse his Scripture exhortati∣ons to him, that the Dogs gave over tearing of his flesh, and the poor Jew desired him to pro∣cure that hee might bee taken down and baptized, and hung by the neck for the quicker dis∣patch

which was done accord∣ingly.

I might produce other in∣stances, but let these suffice to provoke all young persons to a speedy, serious, diligent, and con∣stant study of the Scripture. * 1.319 Ah sirs! you do not know how soon your blinde mindes may bee en∣lightened, your hard hearts sof∣tened, your proud spirits hum∣bled, your sinful natures chang∣ed, your defiled consciences purged, your distempered af∣fections regulated, and your poor souls saved, by searching into the Scriptures, by reading the Scripture, and by pondering upon the Scripture; you should lay up the Manna of Gods word in your hearts, as Moses laid up the Manna in the golden pot. And as Tamar did with the staff and signet that shee re∣ceived from Judah, * 1.320 shee laid them up till shee came to save her life, and did save her life by it, as you may see in holy story.

The laying up of the word now, may bee the saving of your souls another day.

I have read of little Bees, that when they go out in stormy weather, they will carry a little of their comb or gravel with them, that they may bee ballan∣ced, and not carried away with the winde.

Ah young men, young men! you had need to have your thoughts and hearts ballanced with the precious word, that you may not bee carried away with every winde of Doctrin, as many have been in these daies, to their destruction and confu∣sion.

Narcissus a beautiful youth, though hee would not love them that loved him, yet afterwards fell in love with his own sha∣dow: Ah! how may young men in these daies, * 1.321 who were once lovely and hopeful, are now fallen in love with their own and others shadows, with high

empty aiery notions, and with strange monstrous speculations to their own damnation.

Holy Melancthon being newly converted, thought it impossible for his hearers to withstand the evidence of the Gospel, but soon after, hee complained that old Adam was too hard for young Melancthon.

Ah young men, young men! if you do not in good earnest give up your selves to the read∣ing, to the studying, to the pondering, to the beleeving, to the affecting, to the applying, and to the living up to the Scrip∣ture, Satan will bee too hard for you, the world will bee too hard for you, your lusts will bee too hard for you, temp∣tations will bee too hard for you, and deceivers will bee too hard for you, and in the end you will bee miserable; and thus much for the first thing, &c.

Secondly, if you would bee good betimes, then you must ac∣quaint

your selves with your selves betimes; if you would bee gracious in the spring, and morning of your daies: then you must see betimes how bad you are, how vile, how sinful, how wretched you are? no man begins to bee good, till hee sees himself to bee bad; the young Prodigal never be∣gan to mend, * 1.322 hee never thought of returning to his Father, till hee came to himself, till hee began to return into his own soul, and saw himself in an un∣done condition.

Ah! Young men, Young men, you must see your selves to bee children of Wrath, * 1.323 to bee Enemies, to bee Strangers, to bee afar off from God, from Christ, from the Covenant, from hea∣ven, to bee Sinnes servants, and Satans bond slaves, the ready way to bee found, is to see your selves lost, the first step to mer∣cy, is to see your misery, the first step towards Heaven is to

see yourselves neer to hell, you won't look after the Physitian of souls, * 1.324 you won't prize the Phy∣sitian of souls, you won't desire the Physitian of souls, you won't match with the Physitian of souls, you won't fall in love, in league with the Physitian of souls, you won't resign up your selves, to the Physitian of souls, till you come to see your wounds, till you come to feel your disease, till you see the tokens, the plague sores of divine wrath, and displeasure upon you; as the whole do not need the Physitian, so they do not desire, they do not care for the Physitian.

Ah! Young men, * 1.325 as you would bee good betimes, begin to acquaint your selves with your sinful selves betimes, begin to acquaint your selves betimes with your natural and undone condition.

There is a threefold self.

1 There is a natural self, as a mans parts, wit, reason, will,

affections, and inclinations, &c.

2 A Religious self, and so a mans duties, graces, obedience, righteousness, holiness, are cal∣led ones self.

3 There is a sinful self, * 1.326 and so a mans corruptions, lusts, sinful nature and dispositions are called ones self, now if ever you would bee good betimes, you must ac∣quaint your selves with your sinful selves betimes.

Demonicus being asked at what time hee beganne to bee a Phi∣losopher, answered, when I be∣gan to know my self. So a man never beginnes to bee a Christi∣an, till he begins to know him∣self. And indeed for a man to know himself, to acquaint him∣self with himself, is one of the hardest works in all the World. For as the eye can see all: things but it self, so most can discern all faults but their own. Henry the Fourth Emperor of Germany his usual speech was (Multi multa

sciunt, se autem nemo) many know much, but few know them∣selves.

The very heathens did ad∣mire that saying as an Oracle (nosce teipsum) know and bee acquainted with thy own self. The main exhortation of Chilo one of the seven Sages, was, know thy self. And Plato record∣eth, that this saying of Chilo, know thy self, was written in letters of Gold, upon the Por∣tal of Apolloes Temple.

Juvenal saith, that this saying know thy self came from hea∣ven. Macrobius saith, that the Oracle of Apollo being de∣manded what course should bee taken for attaining to felicity? answered, onely teach a man to know himself.

Thus you see that both Divi∣nity and Philosophy doth agree in this, that the best and surest way to true felicity, is, to know our selves, to acquaint our selves with our selves.

This duty the Apostle charges upon the Ephesians, Remember that you being in times past Gen∣tiles in the flesh, * 1.327 that at that time yee were without Christ, aliens from the Common-wealth of Israels and strangers from the covenant of Promise, having no hope, and without God in the world. Here are five withouts, without Christ, without the Church, without the Promise, with∣out hope, and without God in the world; man in his natu∣ral state is afar off (hee is with∣out) three manner of wayes.

• 1 In point of opinion and ap∣prehension.
• 2 In point of fellowship and communion.
• 3 In point of grace and con∣version.

As you would be good betimes, dwell much upon your corrupt nature betimes; Ah! Such is the corruption of our nature, that propound any divine good to it, it is entertained as fire by water, or

wet wood, with hissing; pro∣pound any evil, then it is like fire to straw, it is like the foolish Sa∣tyre, that made haste to kiss the fire, it is like that unctious mat∣ter, which the naturalists say, sucks and snatches the fire to it, with which it is consumed; till you come to bee sensible of this, you will never beginne to be good, you will never look to have your hearts changed, and your souls saved.

The Ethiopians paint Angels black, and Devils white, in fa∣vour of their own complexion, & they say, that if the bruite crea∣tures could draw a picture of the divine nature, they would make their shape the Copy, and thus they flatter and delude them∣selves; take heed young men, take heed, that you don't put the like cheats upon your own souls, take heed that you bee not like those Limners, who so as they can make a mans picture gay and gaudy, care not to draw it,

so as to resemble him, it is safest and best O young man! to know the worst of thy self, and to know thy self as thou art in thy self, and not as thy own flattering heart, or as other flatterers may repre∣sent thee to thy self.

Thirdly, If you would bee good betimes, then you must acquaint your selves with Jesus Christ betimes, you must know him betimes, a man never be∣ginnes to bee good, till he begins to know him that is the foun∣tain of all goodness; * 1.328 This is life eternal to know thee, the onely true God, and Jesus Christ whom thou hast sent.

The knowledge of Christ is the beginning of eternal life, it is the way to eternal life, it is a taste of eternal life, it is a sure pledge and pawn to the soul of eternal life.

The Spaniards say of Aquinas, that hee that knows not him, knows not any thing, but hee that knows him, knows all things;

he that knows Jesus Christ, not notionally onely, but practical∣ly, not apprehensively onely, but affectively, hee knows all things that may make him hap∣py; but hee that knows not Je∣sus Christ, knows nothing that will stand him in stead when hee shall lye upon a dying bed, and stand before a judgement seat.

Justin Martyr relates, that when in his discourse with Try∣phon, he mentioned the know∣ledge of Christ, as conducing to our happiness, and perfection; Tryphons friends laught at it; but I hope better things of all those into whose hands this treatise shall fall.

Sirs, the Sunne is not more ne∣cessary to the world, the eye to the body, the Pilate to the ship, the General to the army, &c. then the knowledge of Christ be∣times, is necessary for all those that would be good betimes.

Dear hearts, as ever you would be good betimes, you must la∣bour

even as for Life, to know and bee thorowly acquainted with these six things, concerning Jesus Christ betimes.

First, If you would bee good betimes, then you must know betimes that there is every thing in Christ, that may incourage you to seek him, and serve him, to love him, * 1.329 and obey him, to beleeve on him, and to marry with him. If you look upon his names, his natures, his offices, his graces, his dignities, his excel∣lencies, his royalties, his glories, his fulnesses, they all speak out as much. Are you poor? why Christ hath tryed Gold to en∣rich you; * 1.330 are you naked? Christ hath white rayment to cloathe you; are you spiritually blind? Christ hath eye-salve that will enlighten you; are you in straits? hee hath wisdome to Counsell you; * 1.331 are you unrighteous? hee will bee righteousness to you; are you unholy? hee will bee holi∣ness and sanctification to you;

are you hungry? * 1.332 hee is bread to feed you; are you thirsty? hee is wine and milk to satisfy you; are you weary? hee is a bed, a seat, to rest you; are you sick? why, hee is a Physitian to cure you, &c. (Omne bonum in summo bono) all good is in the chiefest good. The Creatures have their parti∣cular goodness, health hath its particular goodness, and wealth hath its particular goodness, and learning hath its, and the favour of the Creature hath its, &c. but now Jesus Christ hee is an uni∣versal good, * 1.333 all the petty excel∣lencies that are scattered abroad in the Creatures, are united to Christ; yea all the whole volume of perfections which is spread thorow heaven and earth is epi∣tomized in him. (Ipse unus erit tibi omnia, quia in ipso uno bono, bo∣na sunt omnia. Aug. One Christ will bee to thee instead of all things else, because in him are all good things to be found. Abra∣hams servant brought forth jew∣els

of silver, * 1.334 and jewels of gold to win Rebeccah's heart to Isaac; so should you, O young men, be often in presenting to your own view, all those amiable and ex∣cellent things that bee in Christ, to win your hearts over to Christ betimes.

Secondly, If you would bee good betimes, * 1.335 then you must know betimes that Jesus Christ is mighty to save, hee is able to save to the uttermost, all them that come unto him, that beleeve in him, that cast themselves up∣on him. The Lord hath laid help upon one that is mighty, Christ saves perfectly, thorowly, perpetually, them that come unto him.

The three tongues that were written upon the Cross, in Greek, Latin, and Hebrew, to witness Christ to bee the King of the Jews, do each of them in their several Ideoms avouch this Axi∣ome, that Christ is an all-suffici∣ent Saviour, and a threefold

cord is not easily broken. They say it is true of the Oyle at Rhe∣mes, that though it be continual∣ly spent in the auguration of their Kings of France, yet it never wa∣steth; Christ is that pot of Man∣nah, that cruse of Oyle, * 1.336 that bottomeless Ocean, that never fails his people; there is in Christ an all-sufficiency, for all Crea∣tures at all times, in all pla∣ces.

The great Cham is said to have a tree full of pearls hanging by ••••••sters, but what is the great ••••ams tree, * 1.337 to Christ our tree of Life, who hath all variety and plenty of fruit upon him; the happinesses that comes to be∣leevers by Christ are so many, that they cannot bee numbred, so great that they cannot bee measured, so copious that they cannot bee defined, so precious that they cannot bee valued, all which speaks out the fulness and all-sufficiency of Christ.

There is in Christ (plenitudo

abundantiae, and plenitudo redundan∣tiae) a fulness of abundance, and a fulnesse of redundancy, as well as a fulness of sufficiency.

There is in Christ.

• 1 The fulness of the spirit.
• 2 The fulness of grace.
• 3 The fulness of the Image of God.
• 4 The fulness of the God∣head.
• 5 The fulness of glory.

But I must not now open, nor dilate on these things, least I should tire both my self, and ••e Reader.

Plutarch in the Life of Phocion, tells us of a certain Gentlewo∣man of Jonia, who shewed the wife of Phocion all the rich jew∣els and precious stones shee had; she answered her again, all my riches and jewels is my husband Phocion; so may a penitent sinner say of his blessed Saviour. Christ is all my jewels, my riches, my Treasures, my pleasures, &c. his sufficiency is all these, and

more then these to me.

The Spanish Ambassadour comming to see the treasury of Saint Mark (in Venice) which is cryed up thorow-out the World, fell a groping to finde whether it had any bottome, and being asked why, answered in this a∣mongst other things, my great Masters treasure differs from yours, in that his hath no bot∣tome, as I find yours to have, allu∣ding to the Mines in Mexico, and Potosy▪ but what are the Spaniards Treasures to Christs Treasures; a man may without much gro∣ping finde the bottome of all earthly treasures, * 1.338 but who can finde the bottome of Christs trea∣sures? should all created excel∣lencies meet in one glorified breast, yet they could not inable that glorious God-like creature to sound the bottome of those riches and treasures which are in Christ, Ephes. 3.8. All which speaks out Christs all-sufficiency, and thus much for the second thing.

Thirdly, If you would be good betimes, then you must know be∣times that there is a marvellous willingness & readiness in Christ, to imbrace, to entertain, to wel∣come returning sinners, and to shew mercy and favour to them. * 1.339 The young Prodigal did but think of returning to his father, and he ran and met him, and in∣stead of kicking or killing him, hee kist him, and imbrac't him; his bowels rolled within him, and his compassions flowed out freely to him. * 1.340 Ho every one that thirsteth, come ye to the waters, and hee that hath no money, come yee, buy, and eat, yea, come buy wine, and milk, without mony, and without price. Nazianzen im∣proveth this place thus, Oh this easy way of contract, hee giveth more willingly than others sell, if thou wilt but accept, that's all the price, though you have no merits, though you have no∣thing in your selves to incourage you, yet will you accept? if

you will, all is freely yours; the waters shall be yours to cleanse you, and the milk yours to nou∣rish you, and the bread yours to strengthen you, and the wine yours to comfort you; here poor Sinners are called three times to come; come saith Christ, come, come, to shew how marvellous ready and willing hee is, that poor sinners should taste of Gos∣pel delicates, so in that John 7.37. Jesus stood and cryed, if any man thirst, let him come to mee and drink. So in that Rev. 22.17. Let him that is a thirst come, and who∣soever will, let him take the water of life freely; so in that Rev. 3.20. * 1.341 Behold; I stand at the door and knock, if any man hear my voice, and open the door, I will come in to him, and will sup with him, and hee with mee; and so in that Luk. 14.21. The Master of the house, said to his Servant, go out quickly into the streets, and lanes of the City, and bring in hither the Poor, and the maimed, and the halt, and

the blinde. Here is no man of quality, of dignity, of worldly pomp, or glory, or of any self-sufficiency, that is invited to the feast, but a company of poor rag∣ed, deformed, slighted, neglec∣ted, impoverished, wounded sin∣ners, these are invited to feast with Christ.

Concerning this willingness of Christ, I shall speak more when I come to deal with Old sinners in the close of this dis∣course, and to that I refer you, for further and fuller satisfaction, concerning the great readiness and willingness of Jesus Christ, to entertain returning Sin∣ners.

Fourthly, If you would bee good betimes, then you must know betimes that Jesus Christ is designed, sealed, and appoin∣ted by the Father, to the office of a Mediatour. * 1.342 Labour not for the meat which perisheth, but for that meat which endureth to everlasting life, which the Son of man shall give

unto you, for him hath God the fa∣ther sealed: God the father hath made Christs Commission au∣thentical, as men do theirs by their Seal. It is a metaphor, a simile taken from them who give Commissions under hand and seal. God the father hath given it under his hand and seal, that Jesus Christ is the onely person that he hath appointed, and sealed allowed, and confirmed to the of∣fice of our redemption. If Je∣sus Christ were never so able to save, and never so willing, and ready to save poor Sinners, yet if hee were not appointed, de∣signed, and sealed, for that work, the awakened Sinner would ne∣ver look out after him, nor de∣sire union with him, nor inter∣est in him, and therefore it is of very great consequence to know that God the father hath sent and sealed Christ to be a Sa∣viour to his people, him hath God the father sealed; sealed by way of destination, and sealed by

way of qualification, sealed by his doctrin, sealed by his mira∣cles, sealed by his baptism, seal∣ed by his Resurrection, but a∣bove all, sealed by his glorious unction. * 1.343 The spirit of the Lord is upon mee, because the Lord hath anointed me to preach good tydings unto the meek, hee hath sent mee to bind up the broken hearted, to pro∣claim liberty to the captives, and the opening of the Prison to them that are bound. To proclaim the acceptable year of the Lord, and the day of vengeance of our God; to comfort all that mourn, to appoint unto them that mourn in Zion, to give unto them beauty for ashes, the oyle of joy for mourning, the gar∣ment of praise for the spirit of heaviness, that they might bee called trees of righteousness, the planting of the Lord, that hee might bee glorified, neither Saints, nor Angels, are sealed and anointed to the great work of redemption, but the

Lord Jesus is, you should al∣ways look upon the Lord Jesus as sealed and anointed to the Office of a Mediatour, and ac∣cordingly plead with him.

Ah Lord! It is thy Office as thou art a sealed and an anointed Saviour, and Redeemer to sub∣due my sinnes, to change my nature, to sanctify my heart, to reform my life, and to save my soul, and therefore do it for thy names sake, O do it for thy Of∣fice sake, do it for thy glories sake. * 1.344 Thou art anointed with the Oile of gladness above thy fellows; thou hast a larger effu∣sion of the spirit upon thee than others, thou art anointed with the Holy-Ghost, * 1.345 and with pow∣er after an extraordinary mea∣sure and manner, thou art indu∣ed with all Heroical gifts and ex∣cellencies, plentifully, * 1.346 abundant∣ly, transcendently, thou art seal∣ed, and predestinated, thou art invested into this office of Medi∣atorship under the fathers hand

and seal, and therefore whether should I go for salvation, for re∣mission, for redemption, for grace, for glory, but to thee?

Fi••thly, If you would bee good betimes, then you must know betimes, that there is no way to salvation but by Jesus Christ, * 1.347 neither is there salvation in any other (speaking of Christ) for there is none other name un∣der heaven, given among men, whereby we must be saved; if e∣ver you are saved, you must bee saved by him, and him onely, you must not look for another Savi∣our, nor you must not look for a co-saviour, you must be saved wholly by Christ, and onely by Christ, or you shall never be sa∣ved; * 1.348 you must cry out as Lambert did (when hee was in the fire, and lifted up his hands, and fingers ends flaming) none but Christ, none but Christ. When Augustus Caesar desired the Senate to joyn two Consuls with him for the better government of the State, * 1.349

the Senate answered, that they held it as a diminution of his dig∣nity, and a disparagement of their own judgement, to joyn any with so incomparable a man as Augustus.

Ah Friends, It is a dimiunti∣on of Christs dignity, sufficien∣cy, and glory, in the business of your salvation, to joyn any thing with the Lord Jesus, and it is the greatest disparagement in the World to your own judg∣ments, knowledge, Prudence, and wisdome, to yoak any with Christ in the work of Redempti∣on, in the business of salvati∣on.

Augustin saith, that Mercelli∣na hung Christs picture, and the picture of Pithagoras together, many there are not only in Rome, but in England (yea I am afraid in London) who joyn Christ, and their works together, Christ and their Prayers together, Christ and their Teachers together, Christ and their mournings to∣gether,

Christ and their hearings together, Christ and their Alms together.

Ah! what a poor, what a weak, what an impotent, what an insufficient Saviour doth these men make Jesus Christ to bee. Except these men come off from these things, and come up onely to Jesus Christ in the great businesse of salvation, they will as certainly, and as eternal∣ly perish (notwithstanding their hearing, knowing, and talking much of Christ) as those that ne∣ver heard of Jesus Christ.

In the Old Testament, * 1.350 God commands them not to wear a Garment of diverse sorts, as of woollen and linnen together. Neither shall a garment ming∣led of Linnen and woollen come upon thee.

This Law was figurative, and shews us that in the case of our justification, acceptation, and salvation, wee are not to joyn our works, our services, with

the righteousness of Christ; * 1.351 God abhors a linsy-woolsy righteous∣nesse. And as by the Letter of this Law in the Hebrews ac∣count, one threed of wool in a Linnen garment, or one Linnen threed in a Woollen garment, made it unlawful; So the least manner of mixture in the busi∣ness of justification, makes all null and void. And if by grace, then it is no more of works: o∣therwise grace is no more grace; * 1.352 But if it bee of works, then it is no more grace: otherwise work is no more work; hee that shall mix his Righteousness with Christs, hee that shall mix his puddle with Christs purple bloud, his rags with Christs royal Robes; his copper with Christs Gold, his water with Christs wine, &c. is in the ready way to perish for ever.

On earth Kings love no con∣sorts, power is impatient of par∣ticipation. Christ will bee A∣lexander or (Nemo) no body, hee

will bee all in all in the businesse of Justification, * 1.353 or hee will bee nothing at all; wee must say of Christ, as it was once said of Caesar (socium habet neminem) hee may have a companion, &c. but hee must not have a competi∣tor.

Let us say of Christ, as the Heathen once said of his Petty gods (contemne minutulos istos Deos, modo Jovem propitium ha∣beam) so long as hee had his Ju∣piter to friend, hee regarded them not; So, so long as wee have our Jesus to friend, * 1.354 and his righ∣teousness and bloud to friend, we should contemn all other things, and abhor the bringing of any thing into competition with him; a real Christian cares not for any thing that hath not (aliquid Chri∣sti) Something of Christ in it. Hee that holds not wholly with Christ, doth very shamefully neglect Christ; Aut totum mecum tene, aut totum omitte, saith Gre∣gory Nazienzen.

There is no other name, no o∣ther nature, no other blood, no other merits, no other person to bee justified and saved by but Jesus Christ; * 1.355 you may run from Creature to Creature, and from duty to duty, and from Ordi∣nance to Ordinance; and when you have wearied and tyred out your selves in seeking ease and rest, satisfaction and remission, justification and salvation, in one way and another, you will bee forc'd after all to come to Christ, and to cry out, Ah! none but Christ, none but Christ. Ah! none to Christ, none to Christ, no works to Christ, no duties, no services to Christ, no prayers, no tears to Christ, no righteous∣nesse, no holiness to Christ. Well friends, remember this, that all the tears in the world cannot wipe off (meritoriously) one sin nor all the grace and holiness that is in Angels and men, buy out the pardon of the least trans∣gression. All remission is only by

the blood of Christ.

Sixthly and lastly, If you would bee good betimes, then you must know betimes, that the heart of Jesus Christ is as much set upon sinners now hee is in Heaven, as ever it was when hee was upon earth. Christ is not lesse loving, lesse mindful, less de∣sirous of sinners eternal welfare now hee is in Heaven (in a far Country) than hee was when hee lived on earth: * 1.356 witnesse his continuing the Ministery of Re∣conciliation among poor sinners, in all ages; witnesse the constant Treatise that by his Embassa∣dors and Spirit hee still hath with poor sinners, about the things of their peace, the things of eterni∣ty; * 1.357 witnesse his continual knock∣ings, his continual callings upon poor sinners by his word, Rod, Spirit, to open, to repent, to lay hold on mercy, and to be at peace with him; witness his continual wooing of poor sinners in the face of all neglects, * 1.358 and put offs,

in the face of all delaies and deni∣als; * 1.359 in the face of all harsh enter∣tainment and churlish answers; in the face of all gain-sayings and carnal reasonings; in the face of all the scorn and contempt that wretched sinners put upon him; and witnesse that plain word, Je∣sus Christ the same, yesterday, * 1.360 and to day, and for ever. Christ is the same aforetime, in time, and af∣ter time, hee is unchangeable in his essence, in his promises, and in his affections. I am Alpha and Omega, * 1.361 the beginning and the ending, saith the Lord, which is, and which was, and which is to come. The phrase is taken from the Greek letters, whereof Al∣pha is the first and Omega the last; * 1.362 the first and last letter of the Greek Alphabet is a description of mee, saith Christ, who am be∣fore all, and after all, who am above all, and in all, who am unchangeable in my self, and in my thoughts and good-will to poor sinners; therefore do not

poor souls, entertain any hard thoughts concerning Jesus Christ, as if hee was lesse mindful, lesse pittiful, and lesse merciful to poor souls now hee is in Heaven, than hee was when his abode was in this world: And thus I have gone over those six things that you must know concerning Christ betimes, if ever you would bee good betimes. When Pope Leo lay upon his death bed, Car∣dinal Bembus citing a text of Scripture to comfort him, hee replied (Apage has nug as de Chri∣sto) away with these bawbles con∣cerning Christ; but I hope better things of you, and do desire that you will say of all things below this knowledge of Christ (that I have opened to you) as that devout Pilgrim, who tra∣velling to Jerusalem, and by the way visiting many brave Cities, with their rare monu∣ments, and meeting with many friendly entertainments, would often say, I must not stay here,

this is not Jerusalem. Ah! so do you young men and women, in the midst of all your worldly de∣lights and contents, cry out, Oh wee must not stay here, this is not Jerusalem, this is not that knowledge of Christ that I must have, if ever I am happy here, and blessed hereafter.

Fourthly and lastly, If you would bee good betimes, then you must acquaint your selves with those that are good betimes; if you would bee gracious in the spring and morning of your youth, then you must begin be∣times to bee much in with them, who are much in with Christ, who lye near his heart, and knows much of his mind: * 1.363 Hee that walketh with wise men shall bee wise, but a companion of fools shall bee destroyed, or as the He∣brew hath it, * 1.364 shall bee broken in peeces, * 1.365 as when an army is broken and routed by an enemy. (Holech from Halach) walking with the wise, hee shall bee wise,

for so the Original hath it; * 1.366 it is not talking with the wise, but walking with the wise that will make you wise; it is not your commending, and praising of the wise, but your walking with the wise, that will make you wise; it is not your taking a few turns with the wise, that will make you wise, but your walking with the wise, that will make you wise; there is no getting much good by them that are good, but by making them your or∣dinary and constant compani∣ons.

Ah friends! you should do as Joseph in Egypt, of whom the Scriptures saith, Psal. 105.22. (according to the Hebrew phrase) that hee tied the Princes of Pharaohs Court about his heart: If ever you would gain by the Saints, you must binde them upon your souls, you must labour to have very near, close, and intimate communion with them. The Jews have a Pro∣verb,

that two drye sticks put to a green one will kindle it; the best way to bee in a flame God∣ward, Christ-ward, Heaven∣ward, and Holinesse-ward, is to bee among the dry sticks, the kindle-coals, the Saints, for as live coals kindle those that are dead, so lively Christians will heat and enliven those that are dead God-wards, Christ-wards, Heaven-wards, and ho∣linesse-wards. As Iron sharpen∣eth Iron, so doth the face of a man his friend. Mens wits, * 1.367 parts, gifts, and industry, com∣monly grow more strong, vigorous, and quick, by friend∣ly conference, and communion. And as hee that comes where sweet spices and ointments are stirring, carries away a sweet savour with him, so hee that converseth with those that are good, shall carry away that good∣nesse and sweetnesse with him, that shall render him sweet, de∣sirable, and delectable to others.

Polemon that Augustine speaks of, * 1.368 who was all for Wine and play, &c. became a brave man when hee came acquainted with the Philosophers School. So many young men, that have been all for Wine and women, for play∣ing and toying, for vanity and folly, have become brave men, precious men, by the company, counsel, and example of those who were gracious. Doctor Taylor the Martyr rejoyced that ever hee came into prison, be∣cause hee came thither to have acquaintance with that Angel of God, John Bradford (as hee calls him,) So doubtlesse many young persons there bee that have much cause to rejoyce, and for ever to blesse the Lord that ever they came acquainted with such and such (who fear the Lord, and who walk in his waies) for the good that they have received by them.

Algerius an Italian Martyr said, hee had rather bee in pri∣son

with Cato, * 1.369 than with Caesar in the Senate-house.

Ah young men, young men! you were better bee with the people of God, when they are in the lowest and most contemp∣tible condition, than with the great (wicked) ones of the world; when they are in all their Roy∣alty and glory; in the day of ac∣count you will finde that they have made the best Market, who have rather chosen to keep company with Lazarus, though in his raggs, then they would (with others) keep company with Dives, though in his pur∣ple Robes.

Well young men, remember this, cloaths and company do often times tell tales in a mute, but significant language. * 1.370 Tell mee with whom thou goest, and I will tell thee what thou art, saith the Spanish Proverb. Cicero (though a Heathen) had rather to have no companion, than a bad one; the Lord grant that

this Heathen (and others among them that were of the same minde with him) may never rise up in judgement against any of you, into whose hands this Trea∣tise may fall. And thus I have dispatcht those four things that you must bee acquainted with betimes, (viz. the Scripture, your own hearts and conditions, the Lord Jesus Christ, and those that fear him) if ever you would bee good betimes.

Secondly, If you would bee good betimes, if you would seek and serve the Lord in the spring and morning of your daies, then you must shun the occasions of sin betimes; a man will never be∣gin to bee good, till bee begin to decline those occasions that have made him bad, * 1.371 1 Thes. 5.22. Ab∣stain from all appearance of evil. You must shun and be shie of the very appearance of sin, of the very shews and shadows of sin. The word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, which is ordina∣rily rendred; appearance, signi∣fies

kind, or sort; and so the meaning of the Apostle seems to bee this, abstain from all sort, or the whole kinde of evil; from all, that is truly so, bee it never so small. The least sin is dange∣rous; Caesar was stab'd with Bod∣kins, and many have been eaten up of Mice, and Lice. The least spark may consume the greatest house; the least leak may sink the greatest ship; the least sin is enough to undo thy soul, and therefore shun all the occasions that leads unto it. * 1.372 Job made a covenant with his eyes; Joseph would not bee in the room where his Mistris was; * 1.373 and Da∣vid (when himself) would not sit with vain persons. As long as there is fuel in our hearts for a temptation, wee cannot bee secure; hee that hath Gun∣powder about him, had need keep far enough off from spar∣kles; hee that is either tender of his credit abroad, or comfort at home, had need shun, and bee

shie of the very shew and shadow of sin; hee that would neither wound conscience, nor credit, God, * 1.374 nor Gospel, had need hate the Garment spotted with the flesh. * 1.375 In the Law God com∣manded his people, not only that they should worship no I∣dol, but that they should demo∣lish all the monuments of them, and that they should make no covenant nor affinity with those who worshiped them, and all, least they should bee drawn by these occasions to commit Ido∣latry with them; * 1.376 hee that would not taste of the forbidden fruit, must not so much as gaze on it; and hee that would not bee bit by the Serpent, must not so much as parley with the Ser∣pent.

It is very observeable, that in the Law the Nazarite was not only commanded to abstain from wine and strong drink, * 1.377 but also hee might not eat Grapes, whe∣ther moist or drie, nor any thing

that is made of the Vine tree, * 1.378 from the kernels, even to the husk; but why not these small things, in which there could bee no danger of drunkenness? sure∣ly least by the contentment of these, hee might bee drawn to desire the wine, and so bee brought on to sin, to break his vow, (and so make work for Hell, or for the Physitian of souls.) God here by forbidding the most remote occasions, shews how wary, and exactly careful men should bee to shun, and a∣void all occasions, provocations, and appearances of evil; and in∣deed wee had need to keep off from slippery places, who can hardly stand fast on dry ground; hee that ventures upon the occa∣sion of sin, and then prayes, Lord lead mee not into temptation, is like him that thrusts his finger into the fire, and then prayes that it may not bee burnt; or like him that is resolved to quench the fire with oil, which

instead of quenching it, is as fuel to feed it, and increase it. It was a notable saying of one, * 1.379 (Majus est miraculum inter vehe∣mentes occasiones non cadere, quam mortuos suscitare) it is a greater miracle not to fall, being among strong occasions, than it is to raise up the dead; hee that would not bee defiled must not touch pitch, hee that would not bee burnt must not carry fire in his bosome, * 1.380 hee that would not cat the Meat, * 1.381 must not med∣dle with the broth, hee that would not fall into the pit, must not dance upon the brink; hee that would not feel the blow must keep off from the train; keep thee far from a false matter. Exod. 23.7. Hee that will not flye from the occasions and al∣lurements of sin (though they may seem never so pleasant to the eye, or sweet to the taste) shall finde them in the end to bee more sharp than Vinegar, more bitter than Worm-wood,

more deadly than poison.

There is a great truth in that saying of the son of Syrach, Hee that loveth danger, * 1.382 shall perish therein; hee that will not decline danger, shall not bee able to de∣cline destruction.

Socrates speaks of two young men that flung away their belts, when being in an Idol Temple, the lustrating water fell upon them, detesting (saith the Histo∣rian) the Garment spotted by the flesh! and will you, O young men play and toy with the oc∣casions of sin? the Lord forbid.

There are stories of several Heathens that have shun'd and avoided the occasions of sin, and will you dare to venture upon the occasions of sin?

Alexander would not see the woman after whom hee might have lusted.

Scipio Africanus warring in Spain, took new Carthage by storm, at which time a beauti∣ful and noble Virgin fled to him

for succour, to preserve her chastity, hee being but four and twenty years old (and so in the heat of youth) hearing of it, * 1.383 would not suffer her to come in∣to his sight, * 1.384 for fear of a tempta∣tion, but caused her to bee re∣stored in safety to her Father.

Livia counselled her Husband Augustus, not only not to do wrong, but not to seem to do so, &c.

Caesar would not search Pom∣peyes Cabinet, least hee should finde new matters of revenge.

Plato mounted upon his horse, and judging himself a little mo∣ved with pride, did presently light from his horse, least hee should bee overtaken with lofti∣ness in riding.

Thesius is said to cut off his golden locks, least his enemies should take advantage by taking hold of them.

Ah young men, young men! shall the very Heathen thus shun and flye from the occasions of

sin, and will not you? will not you, who sit under the Sun-shine of the Gospel; these will in the great day of account bee sad, and sore witnesses against those that dally and play with the oc∣casions of sin.

To prevent carnal careful∣ness, Christ sends his Disciples to school, to the irrational Crea∣tures, Mat. 6.26, — 32. And to prevent your closing with the occasions of sin, let mee send you to school to the like Creatures, that you may learn by them to shun and avoid the occasions of sin.

The Sepiae, a certain kind of fish perceiving themselves in dan∣ger of taking, by an instinct which they have, they do darken the water; and so many times escape the net, which is laid for them.

Geese (they say) when they flye over Taurus, they keep stones in their mouthes, lest by gag∣ling they should discover them∣selves to the Eagles which are a∣mongst

the mountains waiting for them; now if all these consi∣derations put together, will not work you to decline the occasi∣ons of sin, I know not what will. There is a truth in that old say∣ing,

Hee that will no evil do, Must do nothing that belongs thereto.

The Israelites must have no leaven in their houses, * 1.385 till the passeover bee done, lest they should bee tempted to eat of it.

Thirdly, If you would bee good betimes, then you must re∣member the eve of God betimes, if you would seek and serve the Lord in the spring and morning of your daies then you must stu∣dy Gods omnipresence betimes. * 1.386 Doth not hee see my wayes, * 1.387 and count all my steps; for his eyes are upon the wayes of man, and hee seeth all his goings? There is no

darkness, nor shadow of death, where the workers of iniquity may hide themselves.

I have read that Paphnutius converted two famous young strumpets, Thais and Ephron, * 1.388 from uncleanness, only with this argument, that God seeth all things in the dark, when the doors are fast, the windows shut, and the curtains drawn. By this ve∣ry Argument Solomon labours to take off his young man from car∣nal and sinful courses; * 1.389 And why wilt thou my Son bee ravish't with a strange woman, and embrace the bosome of a stranger? for the wayes of man are before the eyes of the Lord, and hee pondereth all his goings. Thou mayest deceive all the World, like that counter∣fit Alexander in Josephus his sto∣ry, but Augustus will not bee deceived, hee hath quicker and sharper eyes.

Ah young men, young men! you may deceive this man and that, and as easily deceive your

selves, but you cannot deceive him who is (〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, totus o∣culus) all-eye. As the eyes of a well drawn picture are fasten∣ed upon thee which way soever thou turnest, so are the eyes of the Lord. I have read of one, who being tempted to Adultery, said, they could not bee private enough, and being carried from room to room, answered, wee are not yet private enough, God is here. * 1.390 Ah friends! his eyes which are ten thousand times brighter than the Sun, compas∣seth thy words, thy waies, thy works, thy thoughts, thy bed, thy board, thy bench. The Egyp∣tian Hieroglyphick for God, was an eye on a Scepter, shewing that hee sees and rules all things.

Ah friends! all thoughts, words, hopes, and hearts, are naked, * 1.391 opened, dissected and quartered before that God, with whom you have to do. God is very curious, and exact in mark∣ing and observing what is done

by men, that he may render to every man according to his works.

Augustin speaks of an old Comae∣dian, * 1.392 when having no other spec∣tators, went usually into the Theatre, and acted before the Statues of the Gods.

Ah! Young men, and women, the eye of God should bee more to you than all the World be∣sides; O, that that Scripture might bee written with the pen of a Diamond upon your hearts. Hear yee not mee (saith the Lord) and will you not tremble at my presence? * 1.393 There is a great truth in that saying of his (Magna nobis ex hac indita est probitatis necessitas, * 1.394 quia omnia ante oculos judicis facimus cuncta cernentis,) A great neces∣sity of goodnesse is from hence put into us, because wee do all things before the eyes of a judge, that sees all things.

Fourthly, If you would bee good betimes, then you must hearken to the voice of Consci∣ence * 1.395

betimes; a man will never beginne to bee good, till hee be∣ginnes to hearken to what Con∣science speaks; So long as a man turns a deaf ear to Conscience, * 1.396 he is a safe prisoner to Satan, and a sure enemy to good.

Ah how good might many have been, had they but begunne betimes to hearken to Consci∣ence?

Ah Young men, do not daily with Conscience, do not play, do not trifle with Conscience, do not stop your ears against Con∣science, hee that will not in his Youth give Conscience audience, * 1.397 shall at last bee forced to hear such lectures from conscience, as shall make his life a very hell. A sleepy Conscience is like a sleepy Lyon, when hee awakes hee roars and tears, so will con∣science, Mar. 9.22. Conscience is (mille testes) a thousand wit∣nesses for or against a man; hee that hath long turned the deaf ear to Conscience, shall at last

finde his Conscience like Prome∣theus's vulture, that lyes ever a gnawing. Judas found it so, and Spira found it so, and Blaer a great Counsellor of Scotland, found it so.

I have read of one John Hof∣meister, that fell sick in his Inne, * 1.398 as hee was travelling towards Auspurge in Germany, and grew to that horror of Conscience, that they were fain to bind him in his bed with chains, where hee cry∣ed out, that hee was for ever cast off by God, and that the promi∣ses that were set before him would do him no good, and all because hee had wounded his Conscience, and turned a deaf ear to conscience.

Well young men, if you will not betimes hearken to Consci∣ence, you shall at last hear Con∣science saying to you, as the probationer Disciple said to Christ, * 1.399 Master I will follow thee whither soever thou goest; so saith Conscience, Sinner I have called

upon thee many a thousand times, and told thee that I must by com∣mission, bee thy best friend, or thy worst enemy; but thou woul∣dest not hear, and therefore now I will follow thee, whither ever thou goest; fast, and I will follow thee, and fill thee with horrours, and terrors; feast, and I wil follow thee, and shew thee such a hand writing upon the wall, as shall cause thy countenance to change, thy thoughts to bee troubled, * 1.400 the joints of thy loins to bee loosed, and thy knees dashed one against another; stay at home, and I will follow thee, from bed to board; go abroad, and I will follow thee into all places and companies; and thou shalt know that it is an evil and a bitter thing, that thou hast so often and so long neglec∣ted my calls, and disobeyed my voice, and walkt contrary to me; now thou shalt finde a truth in that saying of Luther (una guttula malae conscientiae totum mare, &c.) one drop of an evill Con∣science

swallows up the whole Sea of worldly joy.

Well Young men! There is a day a comming, wherein a good Conscience will bee bet∣ter than a good purse, for then the Judge will not bee put off with a suit of Complements, or fair words, nor drawn aside with hope of reward; and therefore as you would be able to hold up your heads in that day, make con∣science of hearkning to the voice of Conscience in this your day.

Fifthly, if you would be good betimes, then you must know be∣times, wherein true happinesse lyes; for a man will never begin to bee good, till hee begins to understand wherein his happiness consists.

The Philosophers speaking of happiness, * 1.401 were divided into two hundred eighty eight opinions, every one intending something, and yet resolving nothing. There∣fore the man in Plutarch, hear∣ing them wrangle about mans

(Summum bonum) chiefest good; one placing it in this, and another in that, hee went to the market and bought up all that was good, hoping among all he should not miss of it, but he did; many look for happiness in sinne, * 1.402 others look for it in the Creatures, but they must all say it is not in us, (Nil dat quod non habet) nothing can give what it hath not, if the Conduit Pipe hath no water, it can give no water; if a man hath no money, he can give no mony; if the Creatures have no happi∣ness, they can give no happiness; Now this jewel, this pearl, hap∣piness, is not to bee found in the breast, in the bosome of creatures, in a word, because I must ha∣sten to a close, mans happiness lys,

First, In his communion with God? as experience and Scrip∣ture demonstrates. Happy is that people, * 1.403 that is in such a case (but give mee that word again) yea, happy is that people, whose God is the Lord. A man whose

soul is in communion with God, shall finde more pleasure in a de∣sert, in a dungeon, in a den, yea, in death, than in the Palace of a Prince; than in all worldly de∣lights, and contents, &c.

Secondly, In pardon of Sin; Blessed is hee whose transgression is forgiven, whose Sinne is covered. * 1.404 Blessed is the man unto whom the Lord imputeth not iniquity, and in whose spirit there is no guile. It is not blessed is the honourable man, but blessed is the pardoned man; it is not blessed is the rich man, but blessed is the pardoned man; it is not blessed is the lear∣ned man, but blessed is the par∣doned man; it is not blessed is the politick man, but blessed is the pardoned man; it is not bles∣sed is the victorious man, but bles∣sed is the pardoned man; Do with me what thou wilt, since thou hast pardoned my sins, saith Luther.

Thirdly, In a compleat fruiti∣on and enjoyment of God, when wee shall be here no more. Bles∣sed

are the pure in heart, * 1.405 for they shall see God. Now they see him but darkly, * 1.406 but in heaven they shall see him face to face, they shall know as they are known; but of these things I have spoken largely elsewhere, and therefore shall satisfy my self with these hints.

Lastly, If you would be good betimes, then you must break your covenant with sin betimes, you must fall out with your lusts betimes; you must arme and fence your selves against Sin be∣times; * 1.407 a man never beginnes to fall in with Christ, till hee be∣ginnes to fall out with his Sins, till sin and the soul bee two, Christ and the soul cannot be one; Now to work your hearts to this, you should alwayes look upon sin under these notions:

First, If you would have the league dissolved betwixt sin and your souls betimes, then look upon sin under the notion of an enemy betimes.

Dearly beloved, * 1.408 I befeech you as strangers and Pilgrims, ab∣stain from fleshly lusts, which warre against the soul. As the Viper is killed by the young ones in her belly; so are poor Sinners betraied and killed by their own lusts, that are nourished in their bosomes.

Pittacus a Philosopher, chal∣lenging Phlyon the Athenian Captain (in their warres against them) to single combate, carried a net privily, and so caught him, and overcame him; So doth Sin with poor Sinners, the dange∣rous, pernicious malignant na∣ture of Sinne, you may see in the story of the Italian, who first made his Enemy deny God, and then stabbed him to the heart, and so at once murdered both body, and soul. Sin betrayes us into the hand of the Devil, as Dalilah did Sampson into the hands of the Philistims.

Sugred poysons go down plea∣santly; Oh! But when they are

down, they gall and gnaw, and gripe the very heart-strings asun∣der, it is so with sin; Ah! Souls have not you often found it so?

When Phocas the Murderer, thought to secure himself by buil∣ding high-walls, he heard a voice from heaven telling him, that though he built his bul∣warks ever so high, yet Sinne within, would soon undermine all.

Ambrose reports of one Theo∣timus, that having a disease upon his body, the Physitian told him, that except hee did abstain from intemperance, Drunkenness, Un∣cleanness, he would loose his eyes; his heart was so desperate∣ly set upon his Sins, that he crys out, then (vale lumen amicum) farewel sweet light.

Ah! how did his lusts warre both against body and soul.

The Old man is like a trea∣cherous friend, and a friendly Traitour; though it be a harder

thing to fight with a mans lusts, than it is to fight with the Cross; yet you must fight or dye, if you are not the death of your Sins, they will prove the death of your souls.

The Oracle told the Cirrheans (diesque belli gerendum) they could not be happy unless they waged warre night and day; * 1.409 no more can wee, except wee live and dye fighting against our lusts.

Ah Young men! Can you look upon Sin under the notion of an enemy, and not break with it, and not arm against it?

Well, remember this, the plea∣sure and sweetness that follows victory over sin, is a thousand times beyond that seeming sweetnesse that is in sin, and as victory over sin is the sweetest victory, so it is the greatest vi∣ctory, there is no conquest to that which is gotten over a mans own corruptions. Hee that is slow to

anger, is better than the mighty, and hee that ruleth his spirit, than hee that taketh a City. It is noble to overcome an enemy without, but it is more noble to o∣vercome an enemy within; it is honourable to overcome fiery flames, but it is far more honou∣rable to overcome fiery lusts.

When Valentinian the Empe∣rour was upon his dying-bed, among all his victories only one comforted him, * 1.410 and that was victory over his worst enemy, viz. his own naughty heart.

Ah young men, young men! your worst enemies are within you, and all their plots, designs, and assaults are upon your souls, your most noble part; they know if that fort Royal bee won, all is their own, and you are un∣done, and shall bee their slaves for ever; and therefore it stands you upon, to arm your selves a∣gainst these inbred enemies, and if you ingage Christ in the quar∣rel, you will carry the day, and

when you shall lye upon your dying-beds, you will then finde that there is no comfort to that, which ariseth from the con∣quests of your own hearts, your own lusts.

Secondly, If you would break covenant with sin, if you would arme and fence your selves a∣gainst sin betimes, * 1.411 then look upon sin as the souls bonds, for as bonds tie things together, so doth sin tie the sinner, and the curse toge∣ther, it bindes the sinner and wrath together, it links the sin∣ner and hell together. I perceive that thou art in the gall of bitter∣nesse, and in the bond of iniqui∣ty; iniquity is a chain, a bond; now bonds and chains gall the body, and so do sin the soul, and as poor captives are held fast in their chains, so are sinners in their sins; they cannot re∣deem themselves by price, * 1.412 nor by power.

Ah young men, young men! no bondage to soul-bondage, no

slavery to soul-slavery; the Is∣raelites bondage under Pharaoh, and the Christians bondage un∣der the Turks, * 1.413 is, but the bon∣dage of the body, of the baser and ignoble part of man, but yours is soul-bondage, soul-sla∣very, which is the saddest and greatest of all.

Ah friends! You should never look upon your sins, but you should look upon them as your bonds; yea as the worst bonds that ever were; all other chains are golden chains, chains of Pearl, compared to those chains of Iron and Brasse; those chains of lusts with which you are bound. Ah! who can thus look upon his chains, his sins, and not loathe them, and not labour for freedome from them? Justinus the Emperours Motto was (Li∣bert as res inestimabilis) liberty is unvaluable; if civil liberty bee, surely spiritual liberty is much more; if you ask souls that were once in a state of bondage, but

are now Christs free-men, they will tell you so.

It was a good observation of Chrysostome, * 1.414 that Joseph was the free-man, and his Mistrisse was the servant, when shee was at the beck of her own lusts, when shee tempted, and hee refused. Such as live most above sin and temptation are the greatest free∣men, others that live under the power of their lusts, are but slaves, and in bonds, though they dream and talk of freedome, Tit. 3.3.

Thirdly, If you would break league with sin, and arm and fence your selves against it, then look alwayes upon sin under the notion of fire. * 1.415 And others save with fear, pulling them out of the fire. Oh! snatch them out of their sins, as you would snatch a child, a friend out of the fire; or as the Angel snatch't Lot out of Sodom, hastily, and with a holy violence; natural fire may burn the house, the

goods, the treasure, the servant, the child, the wife, the body, but this fire burns the soul, it destroies and consumes that noble part, which is more worth than all the treasures of a thousand worlds; every man hath a hand, and a heart to quench the fire which burns his neighbours house, but few men have either hands or hearts to quench the fire that burns their neighbors souls, this is, and this shall bee for a lamentation. * 1.416

I have read of one, who up∣on the violence of any tempta∣tion to sin, would lay his hand on burning coals, and being not able to abide it, would say to himself, Oh how unable shall I be to indure the pains of hell? and this restrained him from evil; but what is the fire of hell, to the fire of sin; now to provoke you to look upon sin under the notion of fire, consider with mee the sundry re∣semblances between material, & immaterial fire, between corpo∣ral common fire, and between this spiritual fire. Sin, As

First, Fire is terrible and dreadful; a ship on fire, a house on fire, Oh how dreadful is it! so sin set home upon the con∣science is exceeding terrible and dreadful. Mine iniquity (so the Hebrew) is greater than I can bear; sin or iniquity is often put for the punishment of sin, by a Metonymie of the efficient for the effect; * 1.417 for sin is the natural Parent of punishment. Mine ini∣quity saith Cain, is so great, and lies so heavy, so terrible and dread∣ful upon my conscience, that it cannot bee forgiven; and thus by his diffidence, hee stabs two at once, the mercy of God, and his own soul. So Judas, * 1.418 I have sin∣ned, in that I have betrayed in∣nocent blood, and hee went and hanged himself. As there is no fighting with a mighty fire, so there is no bearing up, when God sets home sin upon the conscience; a man will then chuse strangling, or hanging, rather than living under such wounds and lashes of

conscience. Histories abounds with instances of this nature, but I must hasten to a close.

Secondly, Fire is most dange∣rous and pernicious when it breaks forth of the chimny, or of the house, so it is with sin. Sin is bad in the eye, * 1.419 worse in the tongue, worser in the heart, but worst of all in the life. Fire, when out of its proper place, may do much hurt in the house, but when it flames abroad, then it doth most mischief to others; Sin in the heart may undo a man, but sin in the life may un∣do others, as well as a mans self. Set a guard upon thy eye, * 1.420 a greater upon thy heart, but the greatest of all upon thy life.

Salvian relates how the Hea∣then did reproach some Christi∣ans, * 1.421 who by their lewd lives made the Gospel of Christ to be a reproach; where (said they) is that good Law which they do beleeve? where are those rules

of godlinesse which they do learn? they read the holy Gos∣pel, and yet are unclean; they hear the Apostles writings, and yet are drunk, they follow Christ, and yet disobey Christ, they professe a holy Law, and yet do lead impure lives.

But the lives of other Christi∣ans have been so holy, that the very Heathens observing them have said, surely this is a good God, whose servants are so good. It is brave when the life of a Christian is a commentary up∣on Christs life. One speaking of the Scripture, * 1.422 saith (verba viven∣da, non legenda) they are words to bee lived, and practised, not read only. * 1.423 A Heathen adviseth us to demean our selves, so cir∣cumspectly, as if our enemies did alwaies behold us. And saith another, for shame, * 1.424 either live as Stoicks, or leave off the name of stoicks. Sirs, live as Christi∣ans, or lye down the name of Christians.

Thirdly, Fire hardens, it makes the weak and limber clay to become stiff and strong for the Potters use. So sin hardens, it hardens the heart against the commands of God, the calls of Christ, * 1.425 and the wrestlings of the Spirit. As you see in Pharaoh, the Jews, and most that are un∣der the sound of the Gospel. Ah! how many hath this fire (sin) hardened in these daies, by working them to slight soul-sof∣tening means, * 1.426 and by drawing them to entertain hardening-thoughts of God, and to fall in with soul-hardening company, and soul-hardening Principles, and soul-hardening examples, of hardened and unsensible sinners; one long since thus complained that they did (patientius ferre Chri∣sti jacturam, quam suam) more calmly passe by the injuries done to Christ, than those which are done unto themselves; this age is full of such hardened unsen∣sible souls.

Fourthly, Fire is a lively active element, so is sin. * 1.427 Ah how lively and active was this fire in Abraham, David, Job, Pe∣ter, Paul, and other Saints? though Christ by his death hath given it its mortal wound, yet it lives, and is, and will be active in the dearest Saints. Though sin and grace were not born together, neither shall they dye together; yet while beleevers live in this world, they must live together. There is a History that speaks of a Fig-tree that grew in a stone wall, and all means was used to kill it, they cut off the branches, and it grew again, they cut down the body, and it grew again, * 1.428 they cut it up by the root, and still it lived, and grew untill they pulled down the stone-wall; till death shall pull down our stone∣walls; Sin will live, this fire will burn.

Wee may say of sin, as some say of Cats, that they have many lives; kill them and they will

live again, kill them again, and they will live again; so kill sin once, and it will live again, kill it again, and it will live again, &c. Sin oftentimes is like that Monster Hydra cut off one head, and many will rise up in its room.

Fifthly, Fire is of a penetra∣ting nature, * 1.429 it peirceth and wind∣eth it self into every corner and chinck, and so doth sin winde it self into our thoughts, words, and works; it will winde it self into our understandings, to darken them; and into our judgements, to pervert them; and into our wills, to poison them; and into our affections, to disorder them; and into our consciences, to cor∣rupt them; and into our carria∣ges, to debase them. Sin will winde it self into every duty, and every mercy, it will winde it self into every one of our enjoy∣ments and concernments.

Hannibal having overcome the Romans, put on their armour

on his shoulders, and so by that policy they being taken for Ro∣mans, won a City; but what are Hannibals wiles, to sins wiles, or Satans wiles? if you have a minde to bee acquainted with their wiles, look over my Treatise called Precious Remedies against Satans Devices.

Sixthly and lastly, Fire is a de∣vouring, a consuming Element, * 1.430 it turns all fuel into ashes; It is a Woolf that eats up all, * 1.431 so Sin is a fire that devours and consumes all, it turned Sodom and Gomorah into ashes, it hath destroyed the Caldaean, Persian, and Graecian Kingdomes, and will at last de∣stroy the Roman Kingdome also; this Woolf ate up Sampsons strength, Absoloms beauty, Achi∣tophels policy, and Herods glory, &c. It hath drowned one world already, and will at last burn another, even this. Oh the hopes, the hearts, the happinesse, the joyes, the comforts, the souls that this fire (Sin) hath

consumed and destroyed! &c.

Peter Camois Bishop of Betty in France, in his draught of Eter∣nity, Num. 75. tells us that some devout personages caused those words of the Prophet Isaiah (to bee written in letters of gold upon their chimny peeces) Who among us shall dwell with the de∣vouring fire? * 1.432 who among us shall dwell with everlasting burn∣ings?

Ah young men, young men! I desire that you may alwaies look upon sin under the notion of fire, yea as such fire as laies the foundation for everlasting fire, for everlasting burnings, and this may work when other things will not.

I have read of a grave and chaste Matron, who being mo∣ved to commit folly with a lew'd Russian, after some discourse, shee call'd for a pan of burning coals, requesting him for her sake to hold his finger in them but one hour, hee answered, it is

an unkind request, to whom she replyed, that seeing hee would not do so much as to put one finger upon the coals for one hour, she could not yeild to do that, for which shee should bee tormented both body and soul in hell fire for ever. The application is easy, &c.

Fourthly, If you would break with Sin betimes, if you would arm against Sin in the spring and morning of your dayes, then you should look upon Sin under the notion of a Thief, and indeed Sin is the greatest Theif, the greatest Robber in the World, it robbed the Angels of all their glory, * 1.433 it robbed Adam of his Para∣dise, and felicity, and it hath robbed all the Sons of Adam of five precious Jewels, the least of which was more worth than hea∣ven and earth.

1 It hath robbed them of the holy and glorious Image of God, which would have been fairly engraven upon them, had

Adam stood, &c.

2 It hath robbed them of their son-ship, and of sons have made them slaves.

3 It hath robbed them of their friendship, * 1.434 and made them ene∣mies.

4 It hath robbed them of their communion and fellowship with Father, Son, and Spirit, and made them Strangers and Aliens.

5 It hath robbed them of their glory, and made them vile and miserable. It hath rob∣bed many a nation of the Gos∣pel, and many a parish of many a happy guide; and many a Christian of the favour of God, the joyes of the spirit, and the Peace of Conscience.

Oh the health, the wealth, the honor, the friends, the relations, that Sin hath robbed thousands of.

Nay, It hath robbed many of their gifts, their arts, their parts, their memory, their judgement;

yea their very reason, as you may see in Pharoah, Nebuchad∣nezzar, Belshazzar, Achitophel, Haman, Herod, and those Baby∣lonish Princes that accused Daniel. And so in Menipus of Phenicia, who having lost his goods, strangled himself. And so Di∣narcus Phidon at a certain losse; cut his own throat to save the charge of a cord. And so Au∣gustus Caesar (in whose time Christ was born) was so troubled and astonished at the relation of an overthrow from Varrus, * 1.435 that for certain months together, he let the hair of his beard and head grow still, and wore it long; yea and other whiles would run his head against the doors, crying out Quintilius Varrus, deliver up my Legions again; by all which, it is most apparent, that Sin is the greatest thief in all the World. Oh then who would not break league and covenant with it, and be still in pressing of God, to do justice upon it? &c.

Fifthly, * 1.436 If you would break with Sin, and arm and fence your selves against Sin betimes, then you must look upon sinne under the notion of a burden be∣times; and indeed sin of all bur∣dens is the heaviest burden in all the world. Innumerable evils have compassed me about, * 1.437 mine iniquities have taken hold upon mee; so that I am not able to look up; they are more than the hairs of my head, therefore my heart faileth me; and again, Mine iniquities are gone over my head (saith the same person) as an heavy burden, * 1.438 they are too hea∣vy for mee to bear. Sin is a weight that easily besets poor souls, * 1.439 it is a burden that so trou∣bles them, and puzzles them, that so curbs them, and girds them, * 1.440 that so presses and oppres∣ses them, as that it wrings many bitter tears from their eyes, and many sad and grievous sighs and groans from their hearts.

Again, As Sin is a burden to

Christians, so it is a burden to heaven, * 1.441 it made heaven weary to bear the Angels that fell; no sooner had they sinned, but hea∣ven groans to be eased of them; and it never left groaning till justice had turned them a groan∣ing to hell.

Again, * 1.442 as Sin is a burden to Heaven, so it is a burden to the earth, witness her swallowing up, Korah, Dathan, and Abiram, their Wives, children, Goods, ser∣vants, &c. Ah! Sinners your sins makes the very earth to groan; they make the earth weary of bearing you. Oh! How doth the earth groan and long to swallow up those earthly wret∣ches, whose hopes, whose hearts are buried in the earth, these shall have little of heaven, but e∣nough of earth when they come to dye.

Cornelius Alapide, tells a story, that he heard of a famous Prea∣cher, * 1.443 who shewing the bondage of the Creature, brings in the

Creature complaining thus; Oh! that wee could serve such as are Godly; Oh! that our substance and our flesh, might bee incorpo∣rated into godly people, that so wee might rise into glory with them; Oh! that our flesh might not bee incorporated into the flesh of sinners, for if it bee, we shall go to hell, and would a∣ny creatures go to hell? Oh! we are weary of bearing sinners, wee are weary of serving of sinners; thus the creatures groan, thus the creatures complain, the Sinners sins forcing them to it, &c.

Again, Sin is a burden to God, Behold I am pressed under you, * 1.444 as a cart is pressed that is full of shcaves, by this plain pithy countrey comparison, God shews how sadly hee is pressed and oppressed, how sorely hee is wearied and tired with those peo∣ples Sins; Divine patience is e∣ven worn out; Justice hath lift up her hand, and will bear with them no longer. God seems to

groan under the pressure of their Sinnes, as a Cart seems to do under a heavy load; of this God complains by the Prophet Isa∣iah, * 1.445 Thou hast made me to serve with thy sins, thou hast wearied mee with thine iniquities. I am as weary of your Sins, as a Tra∣velling woman is weary of her pains, saith God. Sin was such a burden to God, that he sweeps it off with a sweeping Floud, Gen. 7. &c.

Again, * 1.446 Sin is a burden to Christ, it made him sweat, as ne∣ver man sweat; it made him sweat great drops of clotted or congealed bloud; Sin put Christs whole body into a bloudy sweat, it made him groan pittiously when he bare our Sins in his body on the Tree. Sin made his soul heavy even to the death, and had he not been one that was mighty, * 1.447 yea, that was all-mighty, he had fainted and failed under his bur∣then. And thus you see what a burthen Sin is, to man, to

the Creatures, to heaven, to earth, to God, to Christ; and therefore as you would break with Sin betimes, look alwayes upon it as a burden, yea, as the greatest and heaviest burden in all the world, &c.

Sixthly and Lastly, If you would break Covenant with Sin, and arm, and fence your selves a∣gainst it betimes, then you must look upon it betimes under the notion of a Tyrant, * 1.448 and indeed Sin is the worst and greatest Ty∣rant in the world. Other Ty∣rants can but Tyranize over our bodies, but Sin is a Tyrant that tyranizes over both body and soul, as you may see in the sixth and seventh of the Romans, Sin is a Tyrant that hath a kinde of jurisdiction in most mens hearts; it sets up the Law of Pride, the Law of Passion, the Law of Op∣pression, the Law of Formality, the Law of Hypocrisy, the Law of Carnality, the Law of Self-love, the Law of Carnal-Reason,

the Law of unbeleef, and strictly Commands, Subjection to them, and proclaims fire and sword to all that stand out; this Saints, and sinners, good men and bad, do sufficiently experience.

Sin is a Tyrant of many thou∣sand years standing, * 1.449 and though it hath had many a wound, and many a foil, and received much opposition, yet still it playes the Tyrant all the World over. O! the hearts that this Tyrant makes to ake, the souls that this Tyrant makes to bleed.

Pharoahs Tyranny was nothing to Sins Tyranny, this Tyrant will not so much as suffer his slaves to sleep. They sleep not except they have done mischief; & their sleep is taken away, unless they cause some to fall. The wicked are like the troubled sea, when it cannot rest, whose waters cast up mire and dirt. * 1.450 There is no peace to the wicked, saith my God.

Other Tyrants have been brought down, and brought un∣der

by a humane power, but this cannot, but by a divine; the pow∣er of man hath brought down many of the Tyrants of this World; but it is onely the pow∣er of Christ, that can bring down this Tyrant, that can cast down his strong holds, 2 Cor. 10.3, 4, 5, 6, &c. therefore ingage Christ in the conflict, draw him into the battle, and in the end the con∣quest will be yours.

Ʋitellius, who had been Em∣peror of all the World, yet was driven thorow the streets of Rome stark naked, and thrown into the River Tyber, &c.

Andronicus the Emperor, for his cruelty towards his People, was by them at last shamefully deposed, and after many contu∣melies hanged up by his heels.

Ptolomy was put on a Cross. Bajazet in an iron Cage. Phoras broken on the Wheel. Lycam cast to the Dogs (as well as Jeza∣bel.) Attales thrust into a Forge. King Gath into a Beer-barrel, &c.

But none of these that have tame∣ed these Tyrants, that have brought down these mighty Nimrods, have been able to tame, to bring under the Tyrants, the sins, the lusts, that hath been in their own bosomes; many a man hath had a hand in bringing down of worldly Tyrants, who notwithstanding have dyed for ever by the hand of a Tyrant within, &c.

And thus much for the direc∣tions that young men must fol∣low, if they would bee good be∣times, if they would seek and serve the Lord in the spring and morning of their dayes.

The Young mans objections Answered

I shall now give some brief Answers to the Young mans Objections, and the Old mans scruples, and so close up this discourse.

Ob. But some young men may object and say; you would have us to bee good betimes, and to seek and serve the Lord in the Prime-rose of our dayes, but it may be time enough hereafter to

follow this Counsel; wee are young, and it may bee time e∣nough for us to minde these things hereafter, when wee have satisfied the flesh so and so, or when wee have got enough of the world, and laid up some∣thing that will stand us instead, and that may oil our joynts when wee are old. Now

To this Objection I answer.

First, That it is the greatest folly and madnesse in the world to put off God, and the great things of eternity with may∣bees, what Trades-man, what Merchant, what Marriner so mad, so foolish, so blockish, as to put off a present season, a pre∣sent opportunity of profit and advantage upon the account of a may-bee? It may bee I may have as good a season, it may bee I shall have as golden an opportunity to get, and to in∣rich my self as this is; and there∣fore farewell to this. No men that are in their right minds will

argue thus; and why then should you especially in the things that are of an everlasting concernment to you?

I have read of one Monar∣cho a frantick Italian, who thought that all the Kings of the Earth were his Vassals, and as frantick are they, who wilfully neglect present seasons of grace, upon the account of a future may-bee, &c.

Secondly, I answer, it may bee if thou neglectest this present season, and opportunity of grace, thou mayest never have ano∣ther; * 1.451 it may bee mercy may never knock more, if thou dost not now open; it may bee Christ shall never bee offered to thee more, if now thou dost not close with him, and accept of him; it may bee the Spirit will never strive more with thee, if now thou dost resist him, and with∣stand him; it may bee a pardon shall never bee offered to thee more, if now thou wilt not take

it; it may bee the Gospel shall ne∣ver sound more in thy ears, if now thou wilt not hear it; now set one may-bee against another may-bee, set Gods may-bee a∣gainst thine own may-bee, but

Thirdly, Doubtlesse there are many thousand thousands now in Hell, who have pleased themselves, and put off God, and the seasons of grace with a may-bee, hereafter may bee time enough. It may bee when I have gratified such a lust, * 1.452 and when I have treasured up so much of the world, I will return and seek, and serve the Lord, but before ever this season or opportunity came, justice hath cut the threed of their lives, and they are now miserable for ever; and now they are still a cursing them∣selves, because they have slipt their golden opportunities upon the account of a may-bee, &c. But

Fourthly and lastly, This put∣ting off of God, and the present

seasons of grace with a may-bee, is very provoking to God, as you may see if you will but read from the 20. verse to the 33. of the first of Proverbs. Nothing stirs and provokes a Master more, than his servants putting off his service, or his commands with a may-bee; it may bee I will, it may bee I may do this and that, nothing puts a Ma∣ster sooner into a heat, a flame, than this; nor nothing puts God more into a flame than this, as you may see by comparing Psal. 95. ver. 6. to the end; with that 3. of the Hebrews and the 7, 8, 9, 10, 11, 15, 16, 17, 18, 19. read the words, and tremble at the thought of a may-bee, at the thoughts of putting off of God, and the seasons of grace.

I have read of two, who cut off their right hand one for another, and then made it an excuse, a put off, they were lame, and so could not serve in the Gallies of Francis the first, King of France,

but this practise of theirs did so insense and provoke the King, that hee sent them both to the Gallows. I suppose the reader is not so young, but knows how to apply it.

Object. If I should begin to bee good betimes, and to seek and serve the Lord in the spring and morning of my daies, I should lose my friends, I should lose their favour, for they are carnal and worldly, and had rather I should seek after gold, than God, the Creature, than Christ, Earth, than Heaven, &c.

Now to this I answer, Surely you are out, for

First, This is the high way, the ready way to gain the best, the surest, and the soundest friends. * 1.453 When a mans wa••es please the Lord, hee maketh even his ene∣mies to be at peace with him. * 1.454 When a man falls in with God, God will work the Creatures to fall in with him. Joseph found it so, and Jacob found it so, and Job found it so, the three Children

found it so, and Daniel found it so, as you all know that have but read the Scripture. And many in this age (as bad as it is) have found that the best way to make friends, is first, to make God our friend. Ah young men, young men! you shall not lose your friends (by seeking and serving of the Lord in the spring and morn∣ing of your daies) but only ex∣change bad ones for good ones, the worst for the best; hee that gives up himself betimes to the Lord, shall have God for his friend, and Christ for his friend, and the Angels for his friends, and the Saints for his friends; Christ will bee to such, First, An omnipotent friend. Secondly, An omniscient friend. Thirdly, An omnipresent friend. Fourthly, An indeficient friend. Fifthly, * 1.455 An independant friend. Sixth∣ly, An immutable friend. Se∣venthly, A watchful friend. Eighthly, A loving friend.

Ninethly, A faithful friend.

Tenthly, * 1.456 A compassionate friend. Eleventhly, A close friend. There is a friend that sticketh closer than a brother, Prov. 18.24. such a friend is Christ, and such a friend is as ones own soul, a rare happiness, hardly to bee matcht. Twelfthly, An universal friend, a friend in all cases, and a friend in all places. Christ is so a friend to every one of his, as if he were a friend to none besides; hence it is that they say, not onely our Lord our God, but my Lord, and my God. * 1.457 Christ is such an uni∣versal friend, as that he supplies the place, and acts the part of e∣very friend.

Thirteenthly, He is our first friend, Psal. 90.1. before we had a friend in all the World, he was our friend, * 1.458 Prov. 8.21.

Lastly, He is a constant friend, whom he loves hee loves to the end.

Augustus Caesar would not sud∣denly entertain a league of friendship with any, but was a

constant friend to those hee lov∣ed (Amare nec cito desisto, nec te∣mere incipio) late ere I love, as long ere I leave; Where Christ beginnes to love, he always loves. Jer. 31.3. I have loved thee with an everlasting love; Now who would not venture the loss of all friends in the world, to gain such a friend as this is?

Ah! Young men, and wo∣men, let mee say to you what Seneca said to his friend Polibius (Fas tibi non est de fortuna con∣queri, salvo Caesare) never com∣plain of thy hard fortune, as long as Caesar is thy friend; so say I, never complain of your loss of Friends, so long as by loosing of them, you gain Christ to be your friend.

Secondly, Thou were't bet∣ter be without their friendship and favour, than to enjoy it up∣on any sinful and unworthy ac∣counts, thou were't better run the hazard of loosing thy friends, and their favour, by seeking and

serving the Lord in the Prime∣rose of thy dayes, then to run the hazard of losing God, Christ, heaven, * 1.459 eternity, and thy soul for ever, by neglecting the things of thy peace.

It was a gallant return which the noble Rutilius made his friend, requesting of him an unlawfull favour, in such language as this, I had as good bee without such a friend, as with him who will not let mee speed in what I ask; to whom hee replyed, I can want such a friend as you, if for your sake, I must do that which is not honest. The application is easy.

Well Young man, remember this, the torments of a thousand hells were there so many, comes far short of this one vice to bee turned out of Gods presence with a (Non novi vos) I know you not. * 1.460

Ah! Young man, Young man, thou wer't better ten thousand, thousand times to bee

cast out of the thoughts and hearts of thy carnal friends, and relations, than to bee cast out of Gods presence with cursed Cain for ever, * 1.461 than to be excommuni∣cated out of the general Assem∣bly of the Saints, * 1.462 and Congrega∣tion of the first-born which are writen in heaven, and therefore away with this objection; but

Thirdly, The favour and friendship of such carnal persons, is very fickle and inconstant, it is very fading and withering; Now they stroak, and anon they strike, now they lift up, and anon they cast down, now they smile, and anon they frown; now they kiss, and anon they kill; now they cry Hosanna, Hosana, & anon they cry Crucify him, crucify him; Ha∣man is one day feasted with the King, and the next day made a feast for Crows; * 1.463 The Princes of Babylon were highly in King Darius his favour one day, * 1.464 and cast into the Lyons den the next; The Scribes and Pharisees that

cryed up Judas one day, did in effect bid him go and hang him∣self the next day. * 1.465

Such mens favour and friend∣ship, * 1.466 are as Venice Glasses quickly broken, and therefore not much to bee prized or minded. Histo∣ries abounds with instances of this nature, but I must hasten, onely remember this, that every dayes experience tells us, that wicked men can soon turn Ta∣bles, and cross their books, their favour and friendship is usually like to a morning cloud, or like to Jonahs Gourd, one hour flou∣rishing, and the next hour wi∣thering; and why then shouldest thou set thy heart upon that which is more changeable than the moon, * 1.467 &c. But

Fourthly, and Lastly, who but a mad man would adventure the loss of the Kings favour to gain the favour of his Page? who but a stark Bedlam would run the hazard of loosing the Judges favour upon the Bench, to pur∣chase

the good will of the Pri∣soner at the Barre?

Socrates preferred the Kings countenance before his Coyn; and so must you prefer the favour of God, * 1.468 the countenance of Christ, and the things of eternity, above all the favour and friendship of all the men in the World; when your nearest friends and dearest relations stands in competition, * 1.469 with Christ or the things above, you must shake them off, you must turn your backs upon them, and welcome Christ and the things of your Peace; hee that forsakes all relations for Christ, shall certainly finde all relations in Christ, hee will bee father, friend, husband, Child, hee will bee every thing to thee, who takest him for thy great all.

Object. 3. I but I shall meet with many reproaches from one and other, if I should labour to bee good betimes; if I should seek and serve the Lord in the spring and morning of my youth;

now to this I answer.

First, What are reproaches to the great things that others have suffered, for Christ, his Gospel, * 1.470 and the maintaining of a good conscience; what is a prick of a pin to a stab at the heart, what is a chiding to a hang∣ing, a whipping to a burning; no more are all the reproaches thou canst meet with, to the great things that others have suffered for Christs sake.

Ah! Young men, you should be like the Scythian that went naked in the Snow, and when Alexander wondred how hee could endure it; Answered, I am not ashamed, for I am all forehead. So should you in the cause and way of Christ, you should not bee ashamed, you should be all forehead, you should bee stout and bold. Colonus the dutch Martyr under all his reproaches, called to the judge that had sentenced him to death, and desired him to lay his hand

upon his heart, and then asked him, whose heart did most beat, his or the Judges; All the re∣proaches in the world, should not so much as make a Christi∣ans heart beat, they should not, in the least, trouble him, nor disturb him; but

Secondly I Answer; That all the reproaches thou meetest with in the way of Christ, and for the sake of Christ, they do but adde Pearls to thy Crown, they are all additions to thy happiness and blessedness. * 1.471 If yee be reproach∣ed for the name of Christ, happy are yee; for the spirit of glory, and of God resteth upon you; on their part, hee is evil spoken of, but on your part hee is glorifi∣ed; the more you are reproach∣ed for Christs sake on earth, * 1.472 the greater shall bee your reward in heaven; they that are most load∣ed with reproaches here, shall bee most laden with glory here∣after. Christ hath written their names in golden letters in his

book of life, that are written in black letters of reproach for his sake on earth. Twas a good saying of one, * 1.473 a Reproacher (saith hee) is beneath a man, but the reproached that bear it well, are equal to Angells; of all Crowns the reproached mans Crown, will weigh heaviest in heaven. But

Thirdly, * 1.474 I Answer, the best men have been mostly reproach∣ed, David was, Psal. 69.7. Psal. 89.50. Psal. 119.22. Psal. 31.11. Psal. 109.25. and Job was. Job 19, 35. ch. 20.3. Job. 16.10. and Jeremiah was, Jer. 20.7.10. Yea, this hath been the common portion of the people of God in all ages of the World; in Nehemiahs time it was so, Neh. 1.3. And they said unto mee, the remnant that are left of the capti∣vity, are in great affliction and re∣proach. In Davids time it was so, Psal. 79.4. and Psal. 44.13, 14. And in Jeremiahs time it was so, Lam. 5.1. Remember, O

Lord, what is come upon us: Con∣sider and behold our reproach. And in Daniels time it was so, Dan. 9.16. Thy people are become a re∣proach, to all that are about us; and it was so in the Apostles time; Rom. 3.8. And not rather as we be slanderously reported, as some affirm, that wee say, let us do evil, that good may come: whose damnation is just, 2 Cor. 6.8. By honour, and dishonour, by evill report, and good report, as De∣ceivers, and yet true: so in that 1 Tim. 4.10. for therefore wee both labour and suffer reproach, because wee trust in the living God, &c. And it was so in the Primitive times, for when the Christians met together before Sun to pray, the Heathens re∣ported of them, that they wor∣shiped the Sun, * 1.475 and aspired af∣ter Monarchy, and committed Adulteries, and unnatural un∣cleannesses; Now who is trou∣bled, who complains of that which is a common lot, as Cold,

Winter, Sickness, Death, &c. No more should any complain of reproaches, it being the common lot of the people of God in all a∣ges; yea, Christ himself was sadly reproached, falsly accused, and strangely traduced, disgra∣ced, and scandalized; hee was called a Glutton, a Drunkard, a friend of Publicans and Sinners, and judged to use the Black Art, casting out Devils by Belzebub, the Prince of Devils; * 1.476 Christ hath suffered the greatest, and the worst reproaches, why then should you be afraid to wear that Crown of Thorns that Christ hath wore before you? (there is a great truth in what hee said (Non potest qui pati timet, ejus ess•• qui passus est) hee that is a∣fraid to suffer, * 1.477 cannot bee his Disciple, who suffered so much; if the Master hath been marked with a black coal, let not the servant think to go free. I am heartily angry (saith Luther) with those that speak of my sufferings,

which if compared with that which Christ suffered for me, are not once to be mentioned in the same day; But

Fourthly, I Answer, that all re∣proachers shall at last be arraig∣ned at the highest bar of justice, for all the reproaches that they have cast upon the people of God. They think it strange (or they think it a new world) that you run not with them to the same excrss of riot, * 1.478 speaking e∣vil of you: who shall give ac∣count to him that is ready to judge the quick and the dead. I am in an extasy (saith Picus Myrandula) to think how pro∣phane men rail upon those now, whom one day they will wish they had imitated. It was ex∣cellent Counsell that the Hea∣then Oratour gave his hearers. (ita vivamus, * 1.479 ut rationem nobis red∣dendam arbitremur) let us live as those that must give an account of all at last.

Chrysostome brings in Christ

comforting his Disciples against reproaches, speaking thus unto them; what, is the wrong griev∣ous to you? that now they call you Seducers, and Conjurers, it will not be long before they shall openly call you the Savi∣ours and blessings of the whole world, that time that shall de∣clare all things that are now hid, shall rebuke them for their lying words against you, and shall kin∣dle the splendor of your vertue; * 1.480 So they shall bee found Lyers, e∣vil speakers, false accusers of o∣thers, but you shall bee more clear and illustrious than the Sun, and you shall have all men witnesses of your glory. Such as wisely and humbly bear re∣proaches now, shall judge re∣proachers at last. But

Fifthly, I answer, that God doth many times even in this life, bear sad witness and testi∣mony against the reproachers of his people, * 1.481 I will bless them that bless thee, and I will curse them

that curse thee; * 1.482 God will even in this life curse them with a witness: who curse them that he blesseth; Pharoah found it so, and Saul found it so, and Jezabel found it so, and Haman found it so and the Princes of Babylon found it so, and the Jews find it so to this very day.

And Oh the dreadful judge∣ments and curses that God hath poured out upon the reproachers of his name, of his Son, of his spi∣rit, of his word, of his Ordinan∣ees, and of his people in these dayes wherein we live. I might give you many sad instances of such in our days, whose feet justice hath taken in the snare, men of abstracted con∣ceits, and sublime speculations; and indeed such usually prove the great wise fools, who like the larke soareth higher and higher, peering and peering, till at length they fall into the net of the fowl∣er, and no wonder, for such per∣sons usually are as censorious,

as they are curious.

Sixthly, I Answer, Paul re∣joyced more in his suffering re∣proaches for Christs sake, than he did in his being wrapt up in the third heaven, 2 Cor. 12.10. Therefore I take pleasure in infir∣mities, * 1.483 in reproaches, in necessities, in persecutions, in distresses, for Christs sake, for when I am weak, then am I strong. And there∣fore you have him often a sing∣ing this Song, I Paul a Prisoner of Jesus Christ, not I Paul wrapt up in the third Heaven; Hee look't upon all his sufferings, as Gods love tokens, he look't upon all reproaches, as pledges and badges of his Son-ship, and there∣fore joyes and glories under all. Christ shewed his love to him in wraping him up in the third hea∣ven, and he shewed his love to Christ in his joyful bearing of re∣proaches for his sake. Paul rat∣tles his chain (which he bears for the Gospel) and was proud of it, as a woman of her ornaments,

saith Chrysostome. Now why should that bee matter of trou∣ble and discouragement to you, that was matter of joy and re∣joycing to him? shall hee look upon reproaches as a Crown of honor, and will you look upon reproaches as a Crown of thorns? Oh Look upon reproach as a royal-Diadem, * 1.484 look upon it as Christs livery, and count it your highest ambition in this World, to wear this Livery for his sake, who once wore a Crown of Thorns for your sakes; When Babylas was to dye, hee requir∣ed this favour, to have his chains buried with him as the ensigns of his honour. But

Seventhly, I Answer, * 1.485 That by a wise and gracious behavi∣our under the reproaches thou meetest with for Christs sake, thou maiest be instrumentall to win others to Christ. It was a notable saying of Luther, (Ecclesia totum mundum convertit sanguine et oratione) the Church

converted the whole world by bloud and prayer.

Divers have been won to Christ by beholding the gracious carriages of Christians under their sufferings, and reproaches for Christ.

Wee read of Cicilia a poor Virgin, who by her gracious be∣haviour under all her sufferings and reproaches for Christ, was the means of converting four hundred to Christ.

Adrianus beholding the gra∣cious cheerful carriages of the Martyrs under all their suffer∣ings and reproaches, was con∣verted to Christ, and afterwards suffered Martyrdom for Christ.

Justin Martyr, was also con∣verted by observing the holy and cheerful behaviour of the Saints, under all their sufferings and re∣proaches for Christ. * 1.486 During the cruel persecutions of the Hea∣then Emperours, the Christian faith was spread thorow all pla∣ces of the Empire, because the

oftner they were mown down (saith Tertullian) the more they grew.

And Austin observed, that though there were many thou∣sands put to death for professing Christ; yet they were never the fewer for being slain.

Ah! Young men, you may by a wise and gracious bearing of reproaches for Christ, be instru∣mental to win others to Christ; and therefore never plead there is a Lyon in the way, but I must hasten; and therefore in the eighth and

Last place, Consider, How bravely several of the very Hea∣then have bore Reproaches and let that provoke you in the face of all Reproaches, to seek and serve the Lord in the morning of your youth, &c.

When Demosthenes was Re∣proached by one, I will not saith hee strive with thee in this kind of fight, in which he that is over∣come is the better man.

When one came and Reproa∣ched Xenophon, sayes hee, you have learned how to reproach, and I have learned how to bear Reproach.

And Aristippus (the Philoso∣pher) said, you are fit to cast Re∣proaches, and I am fit to bear Reproaches.

Demochares an Athenian O∣ratour, was sent to King Phi∣lip as Embassadour, Philip ask∣ed him how hee might pleasure the Athenians, for-sooth said he, if you will hang your self; the Prince patiently sent him home again, and bid him ask whether were more Noble, the patient hearer, or venter of such unseemly language.

When one wondered at the patience of Socrates towards one who reviled and reproached him; if we should meet one saith hee, whose body were more unsound then ours, should we be angry with him, and not rather pitty him? why then should we

not do the like to him whose soul is more diseased than ours?

Augustus Caesar, (in whose time Christ was born) bid Catul∣lus the railing Poet to Supper, to shew that he had forgiven him.

It is a notable example that wee finde of one Pericles, * 1.487 who as he was sitting with others in a great meeting, a foul mouthed fellow, bitterly Reproached him, and railed all the day long upon him, and at night when it was dark, and the meeting up, the fellow followed him, and railed at him, even to his door, and he took no notice of him, but when he came at home, * 1.488 this is all he said, friend it is dark, I pray let my man light you home.

Josephus reports of that Herod that is made mention of in that Act. 12.23. that when one Si∣mon a Lawyer, had grievously Reproached and scandalized him before the people; he sent for

him, and caused him to sit down next to him, and in a kin••e man∣ner hee spake thus to him. Tell mee I pray thee, what thing thou seest fault worthy, or contrary to the Law in mee. Simon not having any thing to answer, be∣sought him to pardon him, which the King did, and was friends with him, and dismissed him, bestowing gifts on him. Ah young men, young men shall the very Heathen make nothing of re∣proaches, shall they bear up so prudently and bravely under the greatest loads of reproaches, and will not you? will not you? who in your light, in your mercies, and in all Gospel engagements, are so highly advanced above them? Oh that none of them may bee called to the Bar in the great day, to witnesse against a∣ny of you, into whose hands this Treatise shall fall; and so much by way of answer to the third Objection; But

Fourthly, The young man ob∣jects

and saies you presse us to bee good betimes, and to seek and serve the Lord in the spring and morning of our daies; but wee observe that most men minde not these things, but ra∣ther give liberty to themselves, to walk in waies that are most pleasing to the flesh; and why then should wee bee singular and nice, wee were better do as the most do, &c. Now to this I an∣swer.

1 That though bad exam∣ples are dangerous to all, yet usu∣ally they prove most dangerous and pernicious to young per∣sons, who are more easily drawn to follow examples, than pre∣cepts, especially those examples that tends most to undo them, * 1.489 2 King. 15.9. It is said of Zacha∣ria, the King of Israel, that hee did evil in the sight of the Lord, as his Fathers had done; hee departed not from the sins of Jeroboam, hee would bee as his Father was, and do as his Father did, whatever

came on it. So the Samaritans of whom it is said, 2 King. 17.41. These Nations feared the Lord, (that is, they made some kinde of profession of the true Religion, as the ten tribes had done) and served their graven Images (too) both their Children, and their Chil∣drens Children (did thus) as did their Fathers, so do they unto this day: By evil examples they were both drawn to Idolatry, and root∣ed and confirmed in it; so the main reason why the Kingdome and Church of Judah were so setled in their Idolatry, that there was no hope of reclaiming them, was this, that their Children re∣membred their Altars, and their groves by the green trees upon the high hills, Jer. 17.1, 2. Tin∣der is not apter to take fire, nor Wax the impression of the seal, nor Paper the ink, than youth is to follow ill examples. You may see in Radbod, King of Phrisia, who coming to the Font to bee baptised, asked what was

become of his Ancestors; answer was made, that they dyed in a feareful state unbaptized, hee re∣plyed, that hee would rather pe∣rish with the multitude, than go to Heaven with a few.

I remember the Heathen brings in a young man, who hearing of the adulteries, and wickednesses of the gods, said, what, * 1.490 do they so? and shall I stick at it? no, I will not. Sinful examples are very drawing, and very incouraging, many have found it so to their eternal undoing; those that have no ears to hear what you say, have many eyes to see what you do. Bad Princes make bad Sub∣jects, bad Masters make bad Ser∣vants, bad Parents make bad Children, and bad Husbands make bad Wives; it is easier for the bad to corrupt the good, than for the good to convert the bad; it is easier to rundown the hill with company, than to run up the hill alone.

I would desire all young men

often to remember that saying of Lactantius (Qui malum imitatur, bonus esse non potest) hee who imi∣tates the bad, cannot bee good. Young men, in these professing times, stand between good and bad examples, as Hercules in his dream stood between vertue and vice. Solicited by both, chuse you must who to follow. Oh that you were all so wise as to follow the best; as a woman that hath many sutors is very care∣full to take the best; so should you, life, Heaven, happinesse, e∣ternity hangs upon it.

But before I come to the second answer, * 1.491 let mee leave this note or notion with those who make no conscience of undoing others by their examples, viz. That a more grievous punish∣ment is reserved for them who cause others to offend, than for them which sin by their occasi∣on, or example. Thus the Ser∣pent was punished more than Eve, and Eve more than Adam,

So Jezabel felt a greater and sorer Judgement than Ahab. To sin (saith one) hath not so much perdition in it, as to cause others to sin. Friends, you have sins e∣nough of your own to make you for ever miserable, why should you by giving bad examples to others, make your selves far more miserable? the lowest, the darkest, the hottest place in hell, will bee for them that have drawn others thither by their example. * 1.492 Dives knew, that if his Brethren were damn'd, hee should bee double damned, * 1.493 because hee had largely contributed to the bringing of them to hell by his wicked ex∣ample; and therefore hee de∣sires that they might bee kept out of hell (not out of any love, or good will to them) but because their coming thither would have made his hell more hot, his tor∣ments more insufferable; But

Secondly, I answer, if you sin with others; you shall suffer with others; if you will partake of o∣ther

mens sins, * 1.494 you shall also partake of other mens plagues They that have been (like Sime∣on and Levi) brethren in iniqui∣ty, they shall bee brethren in misery; they that have sinned to∣gether impenitently, shall bee sent to hell jointly, they shall perish to∣gether eternally. If you will needs bee companions with others in their sins, you shall bee sure to bee companions with them in their sorrows. The old world sin together, and are drowned to∣gether; the Sodomites burning in lusts together, were burnt with fire and brimstone together, Ko∣rah, Dathan, and Abiram, they sin together, they murmure and provoke the Lord together, * 1.495 and the earth opens her mouth, and swallows them up together. * 1.496 Pha∣raoh and his hosts pursue Israel together, * 1.497 and they are drowned in the Sea together. Zimri and Cozbi commit folly, uncleanness together, and Phineas stabs them both together. The Hebrew

Doctors have a very pretty pa∣rable to this purpose; A man planted an Orchard, and going from home, was careful to leave such watch-men as might both keep it from strangers, and not deceive him themselves; there∣fore hee appointed one blinde, but strong of his limbs, and the other seeing, but a cripple. These two in their Masters absence conspired together, and the blind took the lame on his shoulders, and so gathered the fruit, their Master returning and finding out their subtilty punished them both together; so will Justice deal with you at last, who sin with others; therefore take heed young men of doing as others do. But

Thirdly, I answer, you must not live by examples, but by precepts; you are not to look so much at what others do, * 1.498 as at what God requires you to do, Exod. 23.2. Thou shalt not follow a multitude to do evil, neither shalt

thou speak in a cause to decline after many to wrest judgement, Rom. 12.2. fashion not your selves like unto this world, that is, do not fashion and conform your selves to the corrupt customes and courses of wretched worldlings, who have made gold their God, and gain their glory; the run∣ning crosse to a divine command, cost the young Prophet his life; (though hee did it under pre∣tence of Revelation from God) as you may see in that sad story, 1 King. 13. ch. &c. (Non paren∣tum, aut majorum authoritas, sed Dei docentis imperium) the com∣mand of God must out-weigh all authority and example of men. * 1.499 And wee must bee as care∣ful in the keeping of a light com∣mandement, as an heavy com∣mandement: saith a Rabby, Di∣vine commands must bee obeyed against all contrary reasonings, wranglings, and examples. Au∣stin brings in some excusing their complyance with the sin∣ful

customes and examples of those times in drinking healths, * 1.500 thus. Great personages urged it, and it was at the Kings banquet where they judged of loyalty by luxury, and put us upon this e∣lection, drink, or die, the not drinking of a health had been our death; hee gives this answer, that God who sees that for love to him, and his commands, thou wouldest not conform to their drunken customes, will give thee favour in their eyes, who thus threatneth thee to drink.

Ah young men! you that dote so much upon examples now, will finde that a stinging, terrify∣ing question, when put home by God, or conscience, who hath required these things at your hands? Isa. 1, 12. But

Fourthly, I answer, company and allurements to sin, will bee found no sufficient excuse for sin. If Eve lay her fault on the Serpent, * 1.501 and Adam lay his on Eve, God will take it off, and lay the curse

on both. Sauls provocation by the people (and by Samuels long stay) to offer Sacrifice would not bear him out, * 1.502 but for his disobe∣dience hee must lose both his Crown, and life. The young man in the Proverbs, * 1.503 though tempted and solicited by the Harlot, yet hath a dart struck thorough his heart; though Jonah did plead Gods gracious inclina∣tions to shew mercy, and his fear of being disproved, yea and though hee might have pleaded his fear of cruel and savage u∣sage from the Ninevites, (whose hearts were desperately set upon wickednesse) And his despair of ever doing good upon a people so blinded, and hardened; and that they were Gentiles, and hee a Jew, and why should hee then be sent with so strange, so terrible a message, to such a people, no∣thing being more hateful and distasteful to a Jewish Palate? but all these pleas and excuses will not bear off the blow; Jonah must

into the Sea for all this, * 1.504 yea hee must to the bottom of hell, as himself phrases it; it is in vain for the bird to complaine, that it saw the corn, but not the pit∣fall, or for a fish to plead, it saw the bait, but not the hook. So it will bee in vain for sinners at last, when they are taken in an infernal pit-fall, to plead compa∣ny and allurements by which they have been intised to undo their souls for ever.

Dionysius the Sicilian King, to excuse himself from the present delivery of the golden garment hee took from his God Apollo, answered, that such a robe as that was, could not bee at any season of the year useful to his god, for it would not keep him warm in the winter, and it was too heavy for the summer, and so put off his Idol god; but the God of spi∣rits, the God of all flesh, will not bee put off with any excuses or pretences, when hee shall try and judge the children of men: But

Fifthly and lastly, * 1.505 I answer, that it is a very great judgement to bee given up to follow evil examples: a man given up to evil examples, is a man sadly left of God, wofully blinded by Sa∣tan, and desperately hardened in sin; it speaks a man ripe for wrath, for ruine, for hell, Jer. 6.21. * 1.506 Behold, I will lay stumbling blocks before this people, and the Fathers and the Sons together shall fall upon them; the neighbour and his friend shall perish. Oh! it is a dreadful thing when God shall make the sinful examples of o∣thers to bee stumbling blocks to a people, at which they shall stumble, and fall, and perish for ever; good had it been for such persons, that they had never been born, as Christ once spake con∣cerning Judas. The Rhodians and Lydians enacted several Laws, that those sons which fol∣lowed not their Fathers in their vertues, * 1.507 but followed vicious examples, should bee dis-inhe∣rited,

and their lands given to the most vertuous of that race, not admitting any impious heir whatsoever to inherit; and do you think that God will not dis∣inherit all those of Heaven, and happinesse, who follow vicious examples! doubtlesse hee will, 1 Cor. 10.5,—12.

The fifth and last Objection (I shall mention) is this, God is a God of mercy, in him are bowels of mercy; yea a Sea, an Ocean of mer∣cy; hee loves mercy, hee delights in mercy, and hee is ready to shew mer∣cy to poor sinners, when they are e∣ven at the last cast, when there is but a short stride between them and the grave, between them and eter∣nity; as wee see in his extending mercy to the Theef, and in his giving a pardon into his hand, and the assurance of Paradise into his bosome, when hee was ready to be turned off the Lad∣der of life; and therefore I may spend the Prim-rose of my daies in following sin, and the delights,

profits, vanities, and contents of this world, and at last cast, I may have mercy as well as the Theef. God is a God made up of mercy, and surely hee will not deny some crums of mercy to a poor sinner in misery, &c.

Now to this Objection I shall give these following answers.

First, God is as just as hee is merciful, witnesse his casting the Angels out of Heaven, and Adam out of Paradise, * 1.508 witnesse all the threatnings, the curses, the woes, that the Bible is filled with, from one end, to the other; witnesse the hell, the horrour, the terrour and amazement that hee raises in the consciences of sinners; wit∣nesse the devastations that hee hath made of the most stately flourishing Towns, Cities, Coun∣tries and Kingdomes, that have been in all the world; witnesse the variety of diseases, calamities, miseries, dangers, deaths, and hells, that alwaies attends the in∣habitants of the world; but above

all witness Christs treading the Wine-press of his fathers wrath; witness his hiding his face from him, and the pouring out of all his displeasure, and vengeance upon him.

Zaleucus the Locrensian Lawgi∣ver, * 1.509 thrust out one of his own sons eyes, for his transgressing of a wholesome Law, which hee had enacted, but God the father thrust out both Christs eys for our trans∣gressing of his royal Law; Oh! the justice & severity of God. But

Secondly, I Answer, that there is not a greater evidence of blindness, prophanenesse, hard-heartedness, spiritual madness, and hellish desperateness in all the World, than to make that an Argument, an incouragement, to sin (viz. the mercy of God) which should be the greatest Ar∣gument under heaven, to keep a man from Sin, as all know that have but read the scripture; nei∣ther are there any Sinners in the World, that God delights to

rain Hell out of Heaven upon, * 1.510 as upon such, who by their abuse of mercy, turns the God of mercy, into a God of cl••••ts, and goes on out-daring justice it self, Deut. 29.19, 20. And it come to pass, when he heareth the words of this curse, that he bless himself in his heart, saying, I shall have Peace (God is a God of mercy) though I walk in the imagination of my heart, to adde drunkenness to thirst: The Lord will not spare him, but then the Anger of the Lord, and his jealousy, shall smoak against that man, and all the Curses that are written in this book shall lye up∣on him, and the Lord shall blot out his name from under hea∣ven. In these words you may observe, that God is absolute in threatning, to shew that he will bee resolute in punishing, Psal. 11.5, * 1.511 6. The wicked, and him that loveth iniquity; doth his soul hate. Upon the wicked he shall rain snares, fire and brimstone, and an horrible tempest, this shall be the portion of their cup.

Ah! That all poor sinners would make these two Scrip∣tures their companions, their con∣stant bed-fellows, till they are got above that sad temptation of turning the mercy of God into an incouragement to sin.

Whilst Milo Crotoniates was tearing a sunder the stock of an Oake, his strength failing him, the clift suddenly closing, was held so fast by the hands, that he became a prey to the beasts of the field; All the abusers of mercy will certainly, and sudden∣ly, become a prey to the justice of God, that will rent and tear them in peices as the Psalmist speaks, Psal. 50.22. Wo, wo, to that soul that fights against God with his own mercies, that will bee bad, because hee is good; that will be sinful, because he is merciful; that will turn all the kindnesses of God (that should bee as so many silver cords, to tye him to love and obedience) into arrows, and so shoot them back into the

heart of God. Abused mercy will at last turn into a Lyon, a fierce Lyon; and then wo to the abusers and despisers of it. But

Thirdly, In Answer, to that part of the Objection, concern∣ing the Thief on the Cross, I offer these things briefly to your thoughts.

First, * 1.512 That as one was saved to teach Sinners, not to despair, so another was damned to teach them not to presume. A pardon is sometimes given to one upon the Gallows, but who so trusts to that, the rope may be his hire, it is not good (saith one) to put it upon the Psalm of mi∣serere, and the neck verse; for sometimes hee proves no Clerk, and so hangs for it.

Secondly, It is an example without a promise, here is an ex∣ample of late repentance, but where is there a promise of late repentance.

Oh! Let not his late and sudden conversion, be to thee a

temptation, till thou hast found a promise for late and sudden conversion; it is not examples, but promises that are foundati∣ons for faith to rest on; he that walks by an example of mercy, without a precept to guide him, and a promise to support him, walks but by a dark Lanthorn, that will deceive him: well young man remember this, examples of mercy increase wrath, when the heart is not bettered by them; But

Thirdly, This was a rare mi∣racle of mercy, with the glory wherof Christ did honour the ig∣nominy of his Cross, and therfore wee may as well look for another crucifying of Christ, as look for a sinners conversion, when he hath scarce time enough to reckon up, all those particular duties, which make up the integrity of its con∣stitution. But

Fourthly, I Answer, This Theif knew not Christ before, he had not refused, neglected, nor

slighted Christ before; the Ser∣mon on the Cross was the first Sermon that ever he heard Christ preach, and Christs prayer on the Cross, was the first prayer that ever he heard Christ make; he knew not Christ till hee met him on the Cross (which proved to him a happy meeting) his case was as if a Turk, or Heathen, should now be converted to the faith, and therefore thou hast lit∣tle reason; O young man, to plead this example to keep Christ, and thy soul asunder, who art every day under the call, the intreaties and wooings of Christ. But

Fifthly, and Lastly, I Answer, The circumstances of time, and place, are rightly to be consider∣ed; Now when Christ was triumphing on the Cross over sin, satan, and the world, when he had made the devils a publik spectacle of scorn and derision, when hee was taking his leave of the world, and entering into his glory; Now hee puts a pardon into the Theifs

hand, and crouds other favours and kindnesses upon him.

As in the Roman Triumphs, the Victor being ascended up to the Capitol in a Chariot of state, used to cast certain peeces of coyn among the people for them to pick up, which hee used not to do at other times; So our Lord Jesus Christ, in the day of his Triumph, and solemn inau∣guration into his heavenly king∣dome, scatters some heavenly jewels that this Theif might pick up; which he doth not, nor will not do every day; Or as in these days it is usual with Princes to save some notorious malefactors at their coronation, when they enter upon their king∣domes in Triumph, which they do not use to do afterwards; So did Jesus Christ carry it toward this Thief; but this is not his or∣dinary way of saving and bring∣ing souls to glory, and therefore do not O young man, let not the Thiefs late conversion, prove

a temptation, or an occasion of thy delaying thy repentance, and trifling away the primerose of thy dayes in vanity and folly; And thus much may suffice to have spoken, by way of Answer, to the Young mans Objections.

The old mans Doubts Resolved

I shall now speak a few words to Old men, and so close up. Now

Is it so commendable, so de∣sirable, and so necessary for young men to be good betimes, to seek and serve the Lord in the spring and morning of their Youth, as hath been sufficiently demonstrated in this Treatise? Oh then that I could so wooe aged persons as to win them (who yet have put off this great work) to seek and serve the Lord, before their glass be out, their Sun set, and their souls lost for ever.

Oh that that counsil of the Prophet might take hold upon your hearts. * 1.513 Give glory to the Lord your God, before hee cause darknesse, and before your feet

stumble (thorow age) upon the dark mountains, and while yee look for light, he turn it into the shadow of death, and make it gross darkness.

I but aged Sinners may reply, is there any hope, any help for us? is there any probability, is there any possibility? that ever such as we are should return and finde mercy and favour with the Lord? wee who have lived so long without him, we that have sinned so much against him, we that to this day are strangers to him, yea in arms against him; Is there any hope that we white-headed sinners, who have with∣stood so many thousand offers of grace, and so many thou∣sand motions of the spirit, and so many thousand checks of con∣science, and so many thousand tenders of Christ, and heaven, that ever we should obtain mer∣cy, that ever we should have our old hearts turned, our mil∣lions of Sin pardoned, our vile

natures changed, and poor souls saved, &c.

I Answer, that there is hope even for such as you are; all the Angels in heaven, and all the men on earth, cannot tell, but that you, even you, may obtain mercy and favour, that your souls dye not; with the Lord nothing is impossible, and for the grace of the Gospel, nothing is too hard; now this I shall make evident by an induction of parti∣lars, thus

First, * 1.514 All were not called nor sent to work in the Vineyard, at the first-hour; some were called at the third-hour; others, at the sixth; others, at the ninth; and some at the eleventh. God hath his several times of calling souls to himself: the eleventh hour was about five in the afternoon, an hour before Sun-set, when it was even time to leave work: and yet at this hour some were called, imployed, and rewarded, with the rest.

Some of the fathers by the se∣veral hours mentioned in this Parable, do understand the seve∣ral ages of man, viz. Childhood, youth, middle-age, and Old-age, wherein poor souls are called and converted to Christ, the scope of the Parable, is to signify the free∣grace of God in the calling of some in the spring and morning of their days, and in the calling of others in their Old-age, in the e∣vening of their days. But

Secondly, Abraham in the Old Testament, * 1.515 and Nicodemus in the New, were called and con∣verted in their old age; when there were but a few steps be∣tween them and the grave, be∣tween them and eternity; there∣fore let not the gray-headed sinner despair, though his spring be past, his summer over past, and he arrived at the fall of the leaf. But

Thirdly, Divine promises shall be made good to returning souls, to repenting souls, to be∣leeving

souls, * 1.516 be they young or old, 2 Chron. 30.9. The Lord your God is gracious and merciful, and will not turn away his face from you, if you return unto him, Joel 2.13. And rent your heart, and not your garments, and turn unto the Lord your God: for he is gracious and merciful; slow to an∣ger, and of great kindness, and re∣penteth him of the evil, Isa. 55.7. Let the wicked forsake his way, and the unrighteous man his thoughts, and let him return unto the Lord, and he will have mercy upon him, and to our God, for hee will abundantly pardon: or hee will multiply to pardon. More of this you may see by reading the Scriptures in the margent; all sorts of sin shall bee pardon∣ed, to all sorts of beleeving and repenting sinners.

The new Jerusalem hath twelve Gates, to shew that there is every way access for all sorts and ranks of Sinners to come to Christ. He was born in an Inn,

to shew that hee receives all com∣ers, young and Old, poor, and rich, &c. But

Fourthly, The Lord hath de∣clared by Oath, a greater delight in the conversion and salvation of poor sinners (whether they are young or old) than in the de∣struction and damnation of such, Ezek. 33.11. As I live saith the Lord God, I have no pleasure in the death of the wicked, but that the wicked turn from his way and live: Turn ye, turn ye, from your evil wayes? for why will ye dye, O ye house of Israell; two things make a thing more credible.

1 The quality or dignity of the person speaking.

2 The manner of the speech; Now here you have the great God, not onely speaking, promi∣sing, but solemnly swearing, that hee had rather poor sinners should live than dye, bee happy, than miserable; therefore de∣spair not, Oh aged sinner, but

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return unto the Lord, and thou shalt bee happy for ever. But

Fifthly, * 1.517 there is vertue enough in the precious blood of Jesus Christ to wash and cleanse away all sin; not only to cleanse away the young mans sins, but also to cleanse away the old mans sins; not only to cleanse a sinner of twenty years old, but to cleanse a sinner of fifty, sixty, yea a hundred years old, 1 Joh. 1.7. The blood of Jesus Christ his Son cleanseth us from all sin; not simply from sin, but from all sin; there is such a power and effica∣cie in the blood of Christ, as is sufficient to cleanse all sorts of sinners, from all sorts of sins; there is vertue in the blood of the Lamb to wash out all the spots that are in the oldest sinners heart; and therefore let not old sinners despair, let not them say, there is no hope, there is no help, as long as this fountain the blood of Jesus Christ is open, for all sorts of sinners to wash in. But

Sixthly, The call and invita∣tions of Christ in the Gospel, are general, and indefinite, exclu∣ding no sort of sinners, Rev. 3.20 Behold, I stand at the door, and knock; if any man (mark the inde∣finitenesse of personal admit∣tance) hear my voice, and open the door, I will come in to him, and will sup with him, and hee with mee; let the sinner bee old or young, a green head, or a gray head, if hee will but open the door, Christ will come in, and have commu∣nion and fellowship with him. So in that, Mat. 11.28. Isa. 55.1. John 7.37. Rev. 22.17. turn to these Scriptures, and dwell upon them, they all clearly evi∣dence the call and gracious invi∣tations of Christ to bee to all sin∣ners, to every sinner, hee excepts not a man, no, though never so old, nothing shall hinder the sinner, any sinner, the worst and most aged sinner, from obtaining mer∣cy, if hee bee willing to open to Christ, and to receive him as

his Lord and King, John 6.37. But

Seventhly, Christs patheti∣cal lamentation over all sorts and ranks of sinners, declares his wil∣lingnesse to shew mercy to them, O Jerusalem, Jerusalem (saith Christ, * 1.518 weaping over it) that thou hadst known in this thy day the things that belong to thy peace, * 1.519 &c. O that my people had hearkened un∣to mee! Christ weeps over Jerusa∣lem; so did Titus, and so did Mar∣cellus over Syracuse, and so did Scipio over Carthage; but they shed tears for them, whose blood they were to shed; but Christ weeps over the necks of those young and old sinners, who were to shed his blood. As a tender hearted Father weeps over his re∣bellious Children, when neither smiles, nor frowns, neither coun∣sels, nor intreaties will win them, or turn them from their evil waies. So doth Jesus Christ o∣ver these rebellious Jews upon whom nothing would work; But

Eighthly and lastly, though a∣ged sinners have given Christ ma∣ny thousand denyals, yet he hath not taken them, but after all, * 1.520 and in the face of all denyals, hee still re-inforces his suit, and continues to beseech them by his Spirit, * 1.521 by his word, by his wounds, by his blood, by his messengers, and by his rebukes, to turn home to him to embrace him, to beleeve in him, and to match with him, that they may bee saved eternally by him; all which bespeaks gray-headed sinners, not to despair, nor to dispute, but to repent, re∣turn, and beleeve that it may go well with them for ever. Con∣sider seriously what hath been spoken and the Lord make you wise for eternity.

Notes

• * 1.1

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.2

  Is used for a young man or stripling, Gen. 22.5. and of∣ten for a ser∣vant though he be a man of tipe years, Est∣••er 2.2. Such as one Evangelist ••alleth young 〈◊〉〈◊〉, Luk. 12. 〈…〉〈…〉 other 〈…〉〈…〉 fellow 〈…〉〈…〉.
• * 1.3

  This age af∣fords many such hypocrites such Monsters &c.
• * 1.4

  Hos. 6.4.
• * 1.5

  There may bee Malum opus in bona materia, as in Jehues zeal.
• * 1.6

  Happy are those souls that with the Stur∣gion or Crab-fish can swim against the stream of cus∣tome and ex∣ample, and that with Atticus can cleave to the right, though loosing side.
• * 1.7

  Job 32.4, 5, 6, 7.
• * 1.8

  1 King. 18.12 2 Tim. 3.15
• * 1.9

  2 Epist. 4. v.
• * 1.10

  Deut. 6.5. ch. 11.13. v. Augustine be∣ginneth one of his Sermons thus (Ad vos mibi Sermo, O juvenes, flos eta∣tis periculum mentis. August. de tempore Ser. 246) to you is my speech O young men, the flower of age, the danger of the mind.
• * 1.11

  Aug. l. 1. Con∣fess.
• * 1.12

  Obedientia non discutis Dei mandata, sed facit, Prosper.
• * 1.13

  Erasmus.
• * 1.14

  Bellarm. In concione de cru∣ciatibus Gehen∣nae.
• * 1.15

  Tis storied of Charles King of Sicily and Jerusalem, that hee was called Carolus Cuncta∣tor. Charles the lingerer; this age affords ma∣ny such linge∣rers, &c.
• * 1.16

  Lord, saith Au∣stin, I have lo∣ved thee late; the greater was his sins, and the more were his sorrows.
• * 1.17

  Psal. 25.7. Job 13.26.
• * 1.18

  There is no∣thing puts a more serious frame into a mans spirit than to know the worth of his time.
• * 1.19

  Sophocles. Phocilides.
• * 1.20

  Who is there among us that knows how to value time, and prize a day at a due rate. Sen. Epist.
• * 1.21

  A heathen said hee lived no day without a line, that is, he did some∣thing remarka∣ble every day.
• * 1.22

  Mat. 25.5 Judg. 3.23. Heb. 3.17, 18, 19.
• * 1.23

  Seneca (though a Heathen could say, be∣leeve me, true joy is no light thing.
• * 1.24

  Isa. 9.3.
• * 1.25

  Luk. 10.25
• * 1.26

  Aeteruitas est semper et immu∣tabile esse. The old Ro∣mans were our that thought Eternity dwelt in Statues and in Marble mo∣numents.
• * 1.27

  Luk. 15.19, 20
• * 1.28

  Cur ea quae ad usum diuturna esse non possunt, ad supplicium diuturna deposces Ambrose in Lu. 4. T. 5.
• * 1.29

  Respectu operis.
• * 1.30

  Respectu honoris.
• * 1.31

  Luk. 15.24.
• * 1.32

  1 Tim. 5, 6 As tis a re∣proach to an old man to be in Coats, so tis a disgrace to be an old babe. i e. to be but a babe in grace, when old in years. Heb. 5.12, 13, 14.
• * 1.33

  Eccl. 9.4.
• * 1.34

  Meconas in Seneca had ra∣ther live in many diseases than dye. And Homer reporteth of his A••hilles, that he had ra∣ther be a ser∣vant to a poor Countrey Clown here, than to be a King to all the Souls departed
• * 1.35

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.36

  Exod. 16.21 Scipio went first to the Ca∣pitol, and then to the Senat. Tully an hea∣then frequent∣ly called G d Optimum maxi∣mum, the best, and greatest, God is Omnia super omnia.
• * 1.37

  Cicero.
• * 1.38

  Daies of grace have their dates, therefore take heed of saying Cras, Cras, to mor∣row, to mor∣row.
• * 1.39

  Heb. 12.28
• * 1.40

  Isa. 55.6
• * 1.41

  Ier. 11.11 Isa. 1.15 Mic. 3, 4 Prov. 1.28
• * 1.42

  Isa. 26.9.
• * 1.43

  Psal. 5.3.11, 12.
• * 1.44

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.45

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. It signifies such a working as notes the live∣liest activity that can bee.
• * 1.46

  Omne bonum in summo b••no.
• * 1.47

  1 John 1.5.
• * 1.48

  Quicquid est in Deo, est ipse De∣us.
• * 1.49

  Cant. 2.3.
• * 1.50

  Omnis copia quae non est Deus me∣us, mihi egestas est. Aug. Soli∣loq. c. 13.
• * 1.51

  The dayes of youth are cal∣led, aetas bona, in Cicero, and aetas optima, in Sene∣ca.
• * 1.52

  Exod. 13.2. Exod. 22.9.
• * 1.53

  Gen. 25.28.
• * 1.54

  Mal. 1.14.
• * 1.55

  Jer. 1.11 The Almond tree blossomes in January, (while it is yet Winter) and the fruit is ripe in March.
• * 1.56

  Mat. 21.20
• * 1.57

  Pares nascun∣tur, pares mori∣untur, in the womb and in the Tomb they are all alike.
• * 1.58

  Job. 21.23, 24
• * 1.59

  Tis an Allego∣rical descripti∣on of the high∣est prosperity.
• * 1.60

  Deaths motto is Nulli Cedo, I yeild to none.
• * 1.61

  Psal. 39.5
• * 1.62

  Gen. 9
• * 1.63

  Psal. 39.5
• * 1.64

  The Heathen could say, that the whole life of man should be nothing else but (meditatio mortis) a medi∣tation of death
• * 1.65

  Petrach telleth of one who be∣ing invited to dinner, the next day, en∣swered, Ego a multis annis crastinum non habui. I have not had a mor∣row for this many years.
• * 1.66

  Hos. 11.1. When Israel was a child, then I loved him, &c.
• * 1.67

  Numb. 26.64.
• * 1.68

  An Hebrew Doctor ob∣serves that of those six hun∣dred thousand that went out of Egypt, there were but two persons that en∣tered Canaan.
• * 1.69

  Eccles. 25.5.
• * 1.70

  Pro. 1.24, 32.
• * 1.71

  Breerw. Enqui.
• * 1.72

  Beda hath this story.
• * 1.73

  What more ri∣diculous than (puer. contum annorum) a child of an hundred years old?
• * 1.74

  A Crown is a very glorious thing, but there are but few of them.
• * 1.75

  Gen. 25.8.
• * 1.76

  Isa. 65.20.
• * 1.77

  Lam. 5.12.
• * 1.78

  Deut. 28.49.50
• * 1.79

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 In the Ancient is wisdome.
• * 1.80

  Valentianius the Emperors morto was (a∣micus veterimus optimus) an old friend is best.
• * 1.81

  Luk. 2.25, 26, 27, 28.
• * 1.82

  Vers. 36, 37, 38.
• * 1.83

  Phil. 4.5, 7, 9.
• * 1.84

  Rev. 1.7.— ult.
• * 1.85

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Galitha etho∣zen.
• * 1.86

  Heb. 5.11, 12, 13, 14. Yet as Solon was not asha∣med to say, that in his old age he was a lear∣ner, so those that are the greatest Artists in Christianity will confesse, that they are still but lear∣ners.
• * 1.87

  1 John 2.13
• * 1.88

  Ps. 119.49, 50. Old men love to speak of an∣cieet things.
• * 1.89

  Hos. 14.5, 6, 7
• * 1.90

  Psal. 92.12, 13, 14.
• * 1.91

  Isa. 46.3, 4
• * 1.92

  Dan. 7.9, 13, 22
• * 1.93

  The Lawyer.
• * 1.94

  Psa. 44.9.—ult.
• * 1.95

  Josh. 24.15.29
• * 1.96

  Neh. 6.11.
• * 1.97

  Aristotle, (though a hea∣then) could say that in some cases a man had better lose his life, than bee cowardly. Arist. Ethie. 3. cap. 1.
• * 1.98

  2 Sam. 23.11, 12.
• * 1.99

  Mat. 19.20.21, 22.
• * 1.100

  Rom. 6 6. Gal. 5.24. ch. 6.14.
• * 1.101

  Rom. 14.7, 8. Phil. 1.21, 22, 23.
• * 1.102

  Zeno a wise heathen said, I have no fear but of old age.
• * 1.103

  Cyprian could receive the cruellest sen∣tence of death, with a Deo gra∣tias. God I thank thee.
• * 1.104

  Isa. 57.1, 2
• * 1.105

  Eccl. 7.1
• * 1.106

  1 Cor. 15 ult. 2 Cor. 9.6 Mat. 5.10, 11, 12 God will re∣ward his Ser∣vants, Secun∣dum laborem, according to their labour, though not Se∣cundum proven∣tum, according to the successe of their labour.
• * 1.107

  Mat. 19.28 Luke 22.30. Mat. 5.12
• * 1.108

  As the King in Plutarch said of a groat, it is no kingly gift, and of a Talent, it is no base bribe.
• * 1.109

  Mat. 9.2
• * 1.110

  2 Chron. 1.10.11, 12, 13, 14, 15.
• * 1.111

  Gen. 28.20. Compared with Gen. 32.10.
• * 1.112

  Luk. 15.19.••••,25.
• * 1.113

  Gen. 42.
• * 1.114

  Heb. 12.28 Mat. 6.19, 20 1 Pet. 1.4
• * 1.115

  2 Chron. 24.1, 2, 3, 4, 5, 6, 13, 14, 15, 16.
• * 1.116

  Neroes first five years are famous, but af∣terwards who more cruel.
• * 1.117

  There are some that write that after Demas had forsaken Paul, hee be∣came a Priest in an Idol Temple.
• * 1.118

  Crabs that go backward are reakoned a∣mong the un∣clean creatures. Levit. 11.10.
• * 1.119

  Pro. 14.14.
• * 1.120

  2 Pet. 2.21.
• * 1.121

  Jer. 17.13.
• * 1.122

  Hos. 14.4.
• * 1.123

  Eph. 6.11.—18
• * 1.124

  Commers make a greater blaze than fix∣ed stars.
• * 1.125

  〈◊〉〈◊〉 3.6.
• * 1.126

  Pride cannot c••••••be so high, but Justice will sit above.
• * 1.127

  〈◊〉〈◊〉 an old woman ••••••ing 〈…〉〈…〉 ••ormity 〈◊〉〈◊〉 a glass went mad, &c.
• * 1.128

  Tert. de Gult. Jam. Cap. 13.
• * 1.129

  Eccl. 11.9 2 Sam. 13.23. •••••• 29 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Pleasure is the bait of sin, saith Plato.
• * 1.130

  Judg. 14.10
• * 1.131

  They were much out that held pleasure to bee mans sum∣••um bonum.
• * 1.132

  Eccl. 2.2
• * 1.133

  Eccl. 1.••
• * 1.134

  Becanus saith, that the fruit of the tree of knowledge is sweet, but in the end it breeds choler, so do worldly pleasures.
• * 1.135

  Aristot. Polit.
• * 1.136

  Tit. 2.6.
• * 1.137

  1 King. 12.8, 9, 10, 11.
• * 1.138

  1 Sam. 25.34, 35. Diis proximus il∣le est, quem ra∣tio, non ira mo∣vet. Sen. Hee is next to God, whom reason not an∣ger moveth.
• * 1.139

  Prov. 17.27.
• * 1.140

  2 King. 2.23, 24. Job 30.1.12, 13, 14, 15.
• * 1.141

  Rev. 21. — Zach. 2.5. Deut. 32.9. Isa. 19.25. Joel. 2.17. Psal. 33.12. Isa. 62.3.
• * 1.142

  2 Tim. 2.22.
• * 1.143

  Eccles. 11.10
• * 1.144

  Prov. 7.7, 8, 9, 10, 11, &c.
• * 1.145

  Chrysost. Homil. 1. Ad populum.
• * 1.146

  Lapide.
• * 1.147

  Other sins at∣tends youth as 1 Ignorance. 1 Cor. 14 20. 2 Falshood, Psal. 58.3. 3 Excessive love of liber∣ty. 4 Impati∣ence of coun∣cils and re∣proofs. Jer. 31.18, 19. 5 Im∣pudency. Isa. 3.5. 6 A trif∣ling spirit. Eccles. 11.10. 7 Prodigality. Use.
• * 1.148

  1. Motive.
• * 1.149

  Ephes. 1.12.
• * 1.150

  Rom. 16.7.
• * 1.151

  1 Cor. 16.15.
• * 1.152

  2 Sam. 19.15.
• * 1.153

  Judg. 1.7
• * 1.154

  Dan. 4.28
• * 1.155

  Act. 12.23
• * 1.156

  Est 7.10.
• * 1.157

  1 Sam. 16.11, 12, 13
• * 1.158

  Rom. 9.12, 13
• * 1.159

  Gen. 4.3, 4, 5, 6
• * 1.160

  John 13.23
• * 1.161

  Mar. 10.19, 20, 21.
• * 1.162

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.163

  The sacrifices in the Law were young Lambs, and young Kids, to shew that Christ our sa∣crifice should dye and suf∣fer for our sins in the flower of his age.
• * 1.164

  Rom. 12.1, 2
• * 1.165

  2 Pet. 1.10
• * 1.166

  Gen. 19.16
• * 1.167

  Zach. 12.10
• * 1.168

  2 Cor. 4.3, 4
• * 1.169

  Nolo vivere sine vulnere, cum te video vulnera∣tum. Bonaventur Oh my G••••, as long as I see thy wounds, I will never live without wound
• * 1.170

  Aut Deus natu∣rae pa titur, aut mundi machina dissolvitur, said Dionysius Al∣exandrinus. Either the God of nature, suf∣fered, or the frame of the world will be dissolved.
• * 1.171

  The Philoso∣pher once said (solus sapiens dives) onely the wise man, is the rich man
• * 1.172

  Psal. 63.1, 2. Exod. 3.3.19.22. &c. Psal. 65.11, 12
• * 1.173

  Ifa. 25.6
• * 1.174

  Can. 7.13
• * 1.175

  Earthly Riches are full of Po∣verty. Divitiae corpo∣rales pauperta∣tis plenae sunt.
• * 1.176

  If there were any happiness in riches, the Gods would not want them saith Seneca.
• * 1.177

  Heb. 3.15
• * 1.178

  2 Cor. 6.2 The whole Earth hangs on a point, so doth heaven and eternity on an inch of op∣portunity.
• * 1.179

  Isa. 27.4, 5
• * 1.180

  Act. 24.25
• * 1.181

  Mat. 21, 22, 23, 24
• * 1.182

  Often consider what the dam∣ned would give (were it in their hands) for one season of grace, for one opportu∣nity of mercy.
• * 1.183

  Heb. 3.2.
• * 1.184

  Plutarch re∣porteth the like of Cato.
• * 1.185

  Gen. 27.1.
• * 1.186

  Heb. 11.21.
• * 1.187

  Job 36.14.
• * 1.188

  As out of the boughs of a tree are taken wedges to cleave it in peeces; so out of our own lusts Satan works Engines to destroy us.
• * 1.189

  Deut. 32.6.
• * 1.190

  Multa senem circumveniunt incommoda. Ho∣ratius. Many are the incon∣veniences that do encompass an old man.
• * 1.191

  The reproach of the evil of wickednesse is not to bee ad∣ded to old age (Solet enim se∣nectus esse defor∣mis, infirma, ob∣liviosa, edeutu∣la, luerosa, in∣docilis, & mo∣lesta) saith Plutarch, in Apothegm. Rom. For old age useth to be deformed, weak, forget∣ful, toothlesse, covetous, un∣teachable, un∣quiet.
• * 1.192

  Psal. 58.11. Gen. 15.1. Psal. 19.11.
• * 1.193

  Matth. 5.12. Heb. 10.35. John 2.8.
• * 1.194

  1 Cor. 15.58.
• * 1.195

  2 Cor. 9.6.
• * 1.196

  Rom. 2.5, 6, 7.
• * 1.197

  David made use of his bow, but did not trust to his bow. The Dove made use of her wings, but did not trust in her wings, but in the Ark.
• * 1.198

  Merces non est debita, sed gra∣tuita.
• * 1.199

  2 Sam. 12.8.9 Isa. 38.3 Neh. 13.14.
• * 1.200

  Synesius speaks of some who having a trea∣sure of rare abi∣lities in them, would as soon part with their hearts as their conceptions, but such are ra∣ther monsters than men.
• * 1.201

  2 Cor. 9.6
• * 1.202

  Prov. 11.25
• * 1.203

  Isa. 32.8
• * 1.204

  Jer. 2.2
• * 1.205

  Exod. 23.19
• * 1.206

  Tis truely said of God that he is Omnia su per omnia.
• * 1.207

  Early Converts will never have cause to say, as that despairing Pope said, the Cross could do him no good, because he had so often sold it away.
• * 1.208

  Heb. 11 Gen. 39 Dan. 31. ult.
• * 1.209

  Gen. 49.23, 24
• * 1.210

  Bernard. Beza.
• * 1.211

  Augustin. Such as thou art now, I was once, but such as I am now, thou wilt never be, said Dioge∣nes to a base fellow that told him, he had once been a forger of money.
• * 1.212

  Luk. 23.43 Mat. 10.28 Act. 7. ult.
• * 1.213

  Phil. 1.23
• * 1.214

  Heb. 2.13, 14, 15, 16
• * 1.215

  Isa. 63.3, 4
• * 1.216

  Ioh. 14.1, 2, 3
• * 1.217

  O anima Dei in signita imagi∣ne, desponsata fi∣de, donata spi∣ritu, Bern.
• * 1.218

  1 Tim. 5.8
• * 1.219

  James 4.2, 3 Hos. 7.13, 14
• * 1.220

  Callenuceus re∣lates this story.
• * 1.221

  Eccles. 11.9.
• * 1.222

  Hierom still thought that that noise was in his ears (sur∣gite mort••i, & venite ad judici∣um) arise you dead, and come to judgement.
• * 1.223

  Act. 24.25. The Philoso∣phers had some dreames of a severe day of accounts; as appeareth by Plato's Gorgi, as many passa∣ges in Tully, &c.
• * 1.224

  Eneas Sylvius.
• * 1.225

  2 Cor. 5.9, 10, 11.
• * 1.226

  Act. 3.19.
• * 1.227

  The Turks have a traditi∣on, and fran∣tick opinion, that wicked men shall at the great day carry their sins in latchels after their Captain Caine, but well would it bee for them, if this should bee all their punish∣ment in that great day.
• * 1.228

  Chrysosteme speaking of this day, saith, for Christ at this day to say, depart from mee, is a thing more terrible than a thou∣sand hells, Chrysost. Hom—ad Pop. Antioch.
• * 1.229

  Joan Damasc. et Author. Anonym. de quat. Noviss. Impr••ss. Daven. Anno. 1494.
• * 1.230

  Act. 3.19, 20, 21, 22. Mic. 7.7, 8, 9, 10, 11. Rev. 19.6, 7, 8, 9, 10. Mat. 25.34. to v. 41.
• * 1.231

  2 Tim. 4.8 Mal. 3.17, 18
• * 1.232

  Deut. 3.2, 4, 5, 6
• * 1.233

  Vide Aquin. 87. Suppl. Est. in l. 4. Sendist. 47.
• * 1.234

  John 1.51. ch. 3.3.11. ch. 6.20.32.47.53. &c.
• * 1.235

  Isa. 43.25
• * 1.236

  Isa. 44.22
• * 1.237

  Jer. 31.34
• * 1.238

  Heb. 8.12
• * 1.239

  Heb. 1••.17: That which Cicero said flat∣teringly of Cae∣sar, is truly af∣firmed of God. Nihil oblivisci solet praeter in∣jurias, he for∣getteth nothing but the wrongs that daily are done him by his.
• * 1.240

  Mich. 7.19
• * 1.241

  Isa. 38.17
• * 1.242

  Psal. 51.3.
• * 1.243

  Jer. 33.8.
• * 1.244

  Mic. 7.18.
• * 1.245

  Jer. 50.20.
• * 1.246

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.247

  Gnabar hee passed over.
• * 1.248

  Isa. 40.1, 2.
• * 1.249

  Psal. 32.1.
• * 1.250

  Sic velantur, ut in judicio non revelentur.
• * 1.251

  Psal. 32.2.
• * 1.252

  Isa. 9 6. Heb. 2.11, 12 Ephes. 1.21, 22, Rev. 19.7. John 15.1. John 2.1, 2••
• * 1.253

  Prov. 10.12. 1 Pet. 4.8.
• * 1.254

  Mat. 18.15.
• * 1.255

  Prov. 19.11.
• * 1.256

  Non amo quen∣quam nisi offen∣dam, said a Heathen.
• * 1.257

  Pro. 25.2.
• * 1.258

  Amos 6.3.
• * 1.259

  Exod. 10.28.
• * 1.260

  Mat. 27.4.
• * 1.261

  Psal. 90.10.
• * 1.262

  Ezek. 12.27
• * 1.263

  Mat. 24.48, 49, 50, 51.
• * 1.264

  ••sa. 13.10, 11, ••2, 13, 14, 15, 16, 17.
• * 1.265

  Senibus mors in januis, adole∣scentibus in insi∣diis. Bernard. De convers. ad Cler. c. 14.
• * 1.266

  2 Pet. 1. 13, 14. Eccles. 9.10.
• * 1.267

  Prov. 3.1.5 Lean not, is a Metaphor from an old or sick man leaning on his staff, &c.
• * 1.268

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.269

  Shagnan.
• * 1.270

  2 Pet. 1.4 Psal. 27.1
• * 1.271

  John 21.20. ch. 13.23.
• * 1.272

  Can. 8.5
• * 1.273

  1 Kin. 12. and ch. 22. Act. 12.22.23, 24.
• * 1.274

  The Flatterers told Dionysius that his spittle was as sweet as honey. Rev. 3.17, 18
• * 1.275

  Karath signi∣fies any cut∣ting off, either by death or ba∣nishment, &c.
• * 1.276

  A preacher in Constantines time, presumed to call the Em∣perour Saint to his face, but he went away with a check. Euseb. de vit. Const l. 4.4
• * 1.277

  The Hebrew word
• * 1.278

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.279

  Dahbah, signi∣fies such avio∣lent forceing of one, as he cannot stand, it signifies to throw down, to drive on for∣wards till a man fall into destruction.
• * 1.280

  Hos. 14.8
• * 1.281

  Whilest an Asse is stroaked under the belly you may lay on his back what burden you please.
• * 1.282

  Mat. 19.16-24
• * 1.283

  Multi amando res noxias sunt miseri, babend•• miseriores. August. in Psal. 26.
• * 1.284

  They are dulce venenum, a sweet poyson. Bern.
• * 1.285

  If money were thrown to the dogs, they would not so much as smell at it, the great∣er is their folly and madnesse that will go to hells gates for it.
• * 1.286

  1 King. 9.13
• * 1.287

  In my other Trearises you may read more of the vanity, insufficiency, impotency, mutability, un∣certainty, and inconstancy of the World, and to them I refer you.
• * 1.288

  Rev. 12.1
• * 1.289

  Heb. 11.24, 25, 26, 27, 35. ch. 10.34.
• * 1.290

  Mat. 6.24.
• * 1.291

  Gal. 1.15, 16.
• * 1.292

  Cicero a Hea∣then could say, that man would not bee so wicked, and do so wickedly, were it not for his reason.
• * 1.293

  1 Cor. 1.23.
• * 1.294

  Gen. 39.7, 8, 9, 10, 11, &c. Heb. 11.24, 25, 26. Dan. 1.
• * 1.295

  Joh. 9.39, 40.
• * 1.296

  Luk. 18.11, 12, 13, 14. Thales one of the seven sages being asked what was the easiest thing in the world to do, answered, to know other mens faults, and none of our own.
• * 1.297

  Diogenes apud L••••ium. l. 6.
• * 1.298

  Mat. 11.22, 23, 24, 25. As in Heaven one is more glorious than another, so in Hell one shall bee more mi∣serable than a∣nother. Aug.
• * 1.299

  Chrysost. Hom. 44. in Matth.
• * 1.300

  Jac. Rev. hist. Pontif. Rom. 199.
• * 1.301

  Bellar. de arte moriendi. l. 2. c. 10.
• * 1.302

  Psal. 119.97; 98 99, 100, 101, 102, 103
• * 1.303

  2 Tim. 3.15 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. from a suck∣ling.
• * 1.304

  Aug.
• * 1.305

  Adoro Pleni∣tudinem Scrip∣turarum. Ter∣tullian.
• * 1.306

  Gregory, calls the Scrip∣ture (Cor & a∣nimam Dei) the heart and soul of God.
• * 1.307

  Hier. Epistola. ad Heliod. in Epitaphium Nepotiani.
• * 1.308

  Ps. 119
• * 1.309

  The Jewish Rabbins were wont to say, that upon every letter of the saw, there hangs moun∣tains of profi∣table matter.
• * 1.310

  Tolle lege.
• * 1.311

  Rom. 13.13, 14
• * 1.312

  Lib. 8. conf. cap. 12.
• * 1.313

  Poffidon de vi∣ta, Augustin.
• * 1.314

  Cor. 2.9
• * 1.315

  Rom. 2.21
• * 1.316

  Heb. 4.13.
• * 1.317

  Origen was her School∣master.
• * 1.318

  A miracle of mercy.
• * 1.319

  Much in the word is wrap't up in a little. It is more to bee admired, than to have Homers Iliads comprized in a nut shel. Heb. 9.4.
• * 1.320

  Gen. 38.18. — 36.
• * 1.321

  2 Thes. 2.10, 11, 12.
• * 1.322

  Luk. 15.12, •••• 22.
• * 1.323

  Ephes. 2.1, 2, 3.12, 13. Rom. 6.16. John 8.44. 2 Tim. 2.26.
• * 1.324

  Austin saith, he would wil∣lingly go tho∣row hell to Christ, so will all that see their need of Christ.
• * 1.325

  Zanche writ a Tractat, Quod nihil scitur.
• * 1.326

  Luther said, that if a man could perfect∣ly see his own faults, the sight thereof would be a very hell unto him.
• * 1.327

  Eph. 2.11.12 Of dull and in∣sensible men, one long since thus complain∣ed (patientius ferre Christi jacturam, quam suam) that they did more calmly pass by the injuries done to Christ, then those that were done un∣to themselves; O the plague of unsensible∣nesse.
• * 1.328

  John 17.3
• * 1.329

  Nec Christus, acc ••oelum, pati∣lur hyperbolen.
• * 1.330

  Rev. 3.18
• * 1.331

  1 Cor. 1.30
• * 1.332

  John. 6 48 Isa. 55.1 Mat. 11.28 Mat. 9.12
• * 1.333

  Christ is the Bonum in quo omnia bona.
• * 1.334

  Gen. 24.53
• * 1.335

  Heb 7.25. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Perpetually, Constantly. Mat. 9.28 Isa. 63.1 Mighty to save
• * 1.336

  Christ is never vacuis manibus, empty-handed.
• * 1.337

  Rev. 22.2 Christ is like the trees of the sanctuary, which were both for meat and for medi∣cine. Ezek. 47.12
• * 1.338

  Ipse Deus suffi∣cit ad praemium. Bern.
• * 1.339

  Luk. 15.20, 21, 22.
• * 1.340

  Isa. 55.1 The meaning is, sell thy self, thine own wit, reason, self-worth, and that is all Christ desires, saith Augustin upon the words.
• * 1.341

  Cant. 2.8 Christ comes leaping upon the Mountains, and skipping upon the hills; to shew his readinesse and willingness to do good to souls.
• * 1.342

  John 6.27 The father sealed, even God, so the Greek hath it.
• * 1.343

  Isa. 61.1, 2, 3 Luk. 4.18 Christ was a∣nointed of God, 1 By way of desig∣nation. 2 By way of Quali∣fication. 3 By way of Inau∣guration. This annoint∣ing was or∣dinarily used in the instal∣ling men to offices of any eminence.
• * 1.344

  Psal. 41.8 Act. 4.27
• * 1.345

  Act. 10.38
• * 1.346

  John 1.16 John 3.34
• * 1.347

  Act. 4.12 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 that is by or thorow the mediation of any other.
• * 1.348

  Act. and Mon.
• * 1.349

  Suetonius.
• * 1.350

  Deut. 22.11. ch. 19. v. 19
• * 1.351

  Phil. 3.9, 10 Rev. 19.8 Gal. 3.28. c. 2.16
• * 1.352

  Rom. 11.6 Eph. 2.5 Rom 5.15, 16, 8
• * 1.353

  1 Cor. 1.30 Rom. 5.19, 20
• * 1.354

  Eph. 3.9, 10 Psal. 71.15, 16, 19, compared.
• * 1.355

  Isa. 55.2. Rom. 10.3.
• * 1.356

  2 Cor. 5.20.
• * 1.357

  Rev. 3.20. Isa. 16.4. Isa. 27.5.
• * 1.358

  Cant 1.2, 3. Luk, 14.
• * 1.359

  Pro. 6.9. Mat. 22.4.23, 37.
• * 1.360

  Heb. 13.8.
• * 1.361

  Re. 1.8, 11. ch. 21.6. ch. 22.13,
• * 1.362

  It was a cu∣stome among the Turks to cry out every morning from an high Tower God alwaies was, and al∣waies will bee, and so salute their Mahomet.
• * 1.363

  pro. 13.20.
• * 1.364

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.365

  Shall be bro∣ken, or shall be worse from 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 to be naught.
• * 1.366

  'Twas the say∣ing of one, as oft as I have been among wicked men, I return home, lesse a man than I was be∣fore.
• * 1.367

  Prov. 27.17.
• * 1.368

  Arg. Ep. 130.
• * 1.369

  Moses was of the same mind, and mettal. Heb. 11.24, 25, 26, 27.
• * 1.370

  Those that keep ill com∣pany, are like those that walk in the Sun, who are tan••d insensi∣bly.
• * 1.371

  We must shun (quicquid fuerit male coloratum) whatsoever looks but ill-favouredly, as Bernard hath•• i••.
• * 1.372

  Job 31.1. Gen. 39.10.
• * 1.373

  Psa. 26.3, 4, 5, 6, 7.
• * 1.374

  Jude 23.
• * 1.375

  The sin, and the coat of the sin is to be ha∣ted, saith Am∣brose.
• * 1.376

  Latet anguis in herba. Snakes are found a∣mong Roses. Num. 6.3, 4.
• * 1.377

  Quid est vitare peccata, nifi vi∣tare occasiones peccatorum? Melanct.
• * 1.378

  What is it to a∣void sin, but to avoid the occa∣sions of sins?
• * 1.379

  Bernard in Cant. Serm. 65.
• * 1.380

  Prov 6.27, 28, 29.
• * 1.381

  Nondiu intus est, periculo proni∣mus Cypr. Hee is not long safe that is near to danger.
• * 1.382

  Eccles. 3, 26, 27.
• * 1.383

  Aure, victor.
• * 1.384

  Dio. in vita.
• * 1.385

  Exod. 22.19.
• * 1.386

  Psal. 139.2.14.
• * 1.387

  Job 31.4. ch. 34.21, 12, &c.
• * 1.388

  Non se putent a∣dulteri noctis tenebris, vel pa∣rietum obtegi. Beda.
• * 1.389

  Pro. 5.20, 21. Noli peccare, De∣us videt, angeli a••ant. &c, Take heed what thou do∣est, God be∣holds thee, An∣gels observe thee.
• * 1.390

  Jer. 12.27. ch. 29.23.
• * 1.391

  Heb. 4.13. Tetra helismena.
• * 1.392

  Aug. de civ. De••. l. 6. c. 10
• * 1.393

  Jer. 5.21, 22
• * 1.394

  Boetius de consol. l. 5
• * 1.395

  2 Tim. 1.3
• * 1.396

  Psal. 58.4 Joh. 3.20, 21
• * 1.397

  Such shall find Conscience to be index, judex, vindex.
• * 1.398

  Jo. Wolf. lect. memor. To. 2. ad an 1547
• * 1.399

  Mat. 8.19
• * 1.400

  Dan. 5.5, 6 Tolle conscienti∣am, tolle omnia. Take away Conscience, and take away all, said the Heathen.
• * 1.401

  Quot homines tot sententiae, so many men, so many minds
• * 1.402

  Isa. 56.12 Job 28.14
• * 1.403

  Psal. 144.15
• * 1.404

  Psal. 32.1, 2
• * 1.405

  Mat. 5.8
• * 1.406

  1 Cor. 13.12
• * 1.407

  Isa. 28, 15.18
• * 1.408

  1 Pet. 2.11 Sins especially against know∣ledge (are pecca∣ta vulner antia et divastantia) wounding and wasting.
• * 1.409

  As one of the Dukes of Ve∣nice dyed fight∣ing against the Nauratines with his weapons in his hand.
• * 1.410

  Rom. 7.22, 23 2 Cor. 10.3, 4, 5, 6. Gal. 5.17.
• * 1.411

  2 Pet. 3.6. Gal. 3.10. Joh. 8.34.
• * 1.412

  2 Tim. 2. uit.
• * 1.413

  Augustine saith of Rome, that shee was the great Mistriss of the world, and the great drudge of sin.
• * 1.414

  Chrysost. Hom. 19. in prior. Epist. ad Corinth.
• * 1.415

  Jude 23. Arpazontes sig∣nifies a violent snatching, as the tender-hearted Mother to save the life of her child pulls it hastily, and with vio∣lence out of the fire.
• * 1.416

  D. Denisons theeefold reso¦lution. part. 2. Sect. 2.
• * 1.417

  Gen. 4.13. Mentiris Cain, thou lyest Cain, saith one on the Text.
• * 1.418

  Mat. 27.3, 4, 5.
• * 1.419

  2 Sam. 12.9, 10, 11, 12, 13, 14, 15.
• * 1.420

  Job. 31.1. Prov. 4.23. Ephes. 5.15.
• * 1.421

  Salvianus de G. D. l. 4.
• * 1.422

  Augustin.
• * 1.423

  Plutarch.
• * 1.424

  Epictetus.
• * 1.425

  Jer. 5.3. ch. 19. ult. Isa. 9.13.
• * 1.426

  Jer. 2.25. ch. 18.12.
• * 1.427

  Gen. 22. Psal. 51. Job 3. Mat. 26. Rom. 1.15, &c.
• * 1.428

  Isedore the Monk was ve∣ry much out, who vaunted that hee had felt in himself no motion to sin forty years together.
• * 1.429

  Isa. 1.5, 6. Rom. 7.13.17. Sin is (malum Catholicum) A Catholick e∣vil (Quodcun∣que in peccato, peccatum est) whatsoever is in sin, is sin.
• * 1.430

  Psal. 21.9.
• * 1.431

  2 Pet. 2.5, 6. Pro. 6.32. Eccles. 9.18. Prov. 13.13. ch. 20.29.1. Pro. 11.3. ch. 15.25. ch. 21.7
• * 1.432

  Isa. 33.14.
• * 1.433

  2 Pet. 2, 4 Gen. 3
• * 1.434

  Well did one of the fathers call Pride and Vain-glory the sweet spoiler of spiritual ex∣cellencies, and a pleasant theif
• * 1.435

  Suetonius.
• * 1.436

  Nah. 1.1 Hab. 1.1 Mal. 11
• * 1.437

  Psal 40.12
• * 1.438

  Psal. 38.4
• * 1.439

  Heb. 12.1
• * 1.440

  Rom. 7.13. ult.
• * 1.441

  Jud•• 6
• * 1.442

  Numb. 16.26.35.
• * 1.443

  Rom. 8.19, 20, 21, 22, 23
• * 1.444

  Amos. 2.13
• * 1.445

  Isa. 43.24
• * 1.446

  Luk. 22.44 A strange wa∣tering of a garden. Bern. 1 Pet. 2.24
• * 1.447

  Isa. 6.6
• * 1.448

  Tit. 3.3
• * 1.449

  Thales one of the seven Sa∣ges, used to say that few Tyrants lived to be old; but it is far other∣wise with this Tyrant Sin. Prov. 4.16
• * 1.450

  Isa. 57.20, 21.
• * 1.451

  Young men, if you will but go into burial pla∣ces, you shall finde graves exactly of your length.
• * 1.452

  It was an un∣speakable vexa∣tion to King Lysamachus, that his staying to drink one draught of wa∣ter lost him his Kingdome.
• * 1.453

  Prov. 16.7.
• * 1.454

  Job •••• 23,••,28.
• * 1.455

  Luk. 15.7.10. Isa. 6.7, 8, 9. Heb. 4 13. Isa. 59.16, 17 Isa. 44.24, Mal. 3.6, Psa. 121.4, ••.
• * 1.456

  1 John 4.16 Tit 1.2. Isa. 63.9
• * 1.457

  Luk. 1.43 John 20.28 Phil. 4.19
• * 1.458

  John 13.1 Alexander the Great cannot cut that knot of friendship that is tyed be∣twixt Christ and his.
• * 1.459

  Mat. 16.26 Mark. 8.36
• * 1.460

  Mat. 7.23
• * 1.461

  Gen. 4
• * 1.462

  Heb. 12.23.
• * 1.463

  Esth. 7.
• * 1.464

  Dan. 6
• * 1.465

  Mat. 27.3, 4.5
• * 1.466

  Valerian, Va∣lens. Belisare∣us. Baj••zet. Pythias. Dio∣nysius. Pompey William the Conqueror, and many o∣ther, have found it so.
• * 1.467

  Glaucus who changed his Armour of Gold with Di∣omedes, for his Armour of Brass, stands upon record for a fool.
• * 1.468

  Psal. 4.6, 7
• * 1.469

  Psal. 45.10 Mat. 10.37 Luk. 14.26, 27
• * 1.470

  Heb••ews ch. 10.••••. read the ten per∣secutions.
• * 1.471

  1 Pet. 4.14
• * 1.472

  Mat. 5.11, 12
• * 1.473

  Chrysostom.
• * 1.474

  So was Joseph, Mephibosheth, Naboth, and in latter times. Luther whom they said dyed despairing, when hee was alive to confute it. And that Be∣za run away with another mans wif••. And that Calvin was branded on the shoulder for a Rogue, but there would be no end of this stuff, should I say all that might be said.
• * 1.475

  Tertullian.
• * 1.476

  Mat. 9.34. ch. 12.24
• * 1.477

  Tertul. de fu∣ga in persecut.
• * 1.478

  1 Pet. 4.4 Xenizontai Blasphemountes. Wonder and Blaspheme.
• * 1.479

  Cic. 4. in Verr.
• * 1.480

  Mal. 3.17 Mic. 7.9, 10, 11 1 Cor. 6.3, 4
• * 1.481

  Gen 12.3 2 Sam. 16.11, 12, 13
• * 1.482

  Divine Justice is like Vulcans iron net, that took the Gods; It apprehends and condemns all that are re∣proachers and enemies to his people
• * 1.483

  (Crudelitas vestra gloria nostra) your cruelty is our glory said they in Tertullian. Fire, sword, pri∣son, famine, are all delight∣ful to me saith Basil.
• * 1.484

  Sufferings are the ensigns of heavenly Nobility, saith Calvin.
• * 1.485

  It was an Ob¦servation of Mr. John Lind∣say, that the ve∣ry smoak of Mr. Hamilton, converted as many as it blew upon.
• * 1.486

  See also the Hist. of the Councill of Trent. p. 418.2. Edit.
• * 1.487

  Plutarch in vi∣ta peric.
• * 1.488

  Themistocles professed that if two wayes were shewed him, one to hell, and the o∣ther to the bar, he would chuse that which went to hell, and forsake the other.
• * 1.489

  Praecepta do∣cent, exempla movent, Pre∣cepts may in∣struct, but ex∣amples do per∣swade.
• * 1.490

  Aethiopians lame them∣selves, if their King bee lame, saith Diodorus. Elian reports that there was a Whore that did boast that shee could eafi∣ly get scholers away from So∣crates, but So∣crates could get away no scho∣lers from her.
• * 1.491

  Sin is bad in the eye, worser in the tongue, worser in the heart, but worst of all in the life; and that because it then indangers o∣ther mens souls, as well as a mans own.
• * 1.492

  Mar. 23.15
• * 1.493

  Luk. 16, 28.
• * 1.494

  Rev. 18.4. Non minus ar∣debit, qui cum multis ardebit. August. Hee burns no lesse, that burns with company. Gen. 6. Gen. 19.
• * 1.495

  Numb. 16.26, — 34.
• * 1.496

  Exod. 14.
• * 1.497

  Numb. 25.
• * 1.498

  Obedientia non discutit Dei mandata, sed facit. Prosper.
• * 1.499

  Jerome.
• * 1.500

  The complaint is antient in Seneca, that commonly men live not ad rationem, but ad similitudi∣nem. Seneca de vita beata. c. 1.
• * 1.501

  Gen. 3.
• * 1.502

  1 Sam. 15.14, 15, 26, 27.
• * 1.503

  Pro. 7.14, 15, 21.
• * 1.504

  Oculos quos peccatum clau∣dit, paena appe∣rit. Gre. The eyes that sin shuts, afflicti∣on opens, and Jonab found it so.
• * 1.505

  Mat. 18.7.
• * 1.506

  This particle Behold is sometimes a note of derisi∣on, Gen. 3.22. 2 A Note of Attention of∣ten, Isa. 28.6. Mal. 1.1. Luk. 1.20. 3 A Note of Admiration often. 4 A Note of Asse∣veration. 5 A Note of Casti∣gation, in all these senses we may take it here.
• * 1.507

  Varro.
• * 1.508

  God is as well all hand to pu∣nish, as hee is all grace to pardon.
• * 1.509

  Valerius lib. 6. cap. 5
• * 1.510

  Read Isa. 22 12, 13, 14, 15 and Ezek. 24.11, 12, 13, 14
• * 1.511

  A lover of In∣iquity is a liver in Ini∣quity upon choice.
• * 1.512

  Exemplum la∣tronis servati est admirandum, non imitandum
• * 1.513

  Jer. 13.16
• * 1.514

  Mat. 20.1••••••17 The Roman penny was se∣ven pence half penny.
• * 1.515

  Gen. 12.4 Joh. 3.1, 2, 3, 4. ch. 7.50.
• * 1.516

  Isa. 1.18 Jer. 3.12. Isa. 43.22, 23, 24, 25 Isa. 57.17, 18 Jer. 5••.5 John 3.16 Mar. 16.16.
• * 1.517

  Vna guttula plus valet, quam cae∣lum & terra. Luther. One little drop is more worth than heaven and earth.
• * 1.518

  Luk. 19.41, 42.
• * 1.519

  Psal. 81.13.
• * 1.520

  Psal. 65.1, 2. Rom. 10.21.
• * 1.521

  1 Joh. 5.2, 3.