A directory for youth Through all the difficulties attending that state of life. Or a discouse of youthful lusts. In which the nature and dinds of them are described, and remedies against them laid down. First preached to young people, and now published at their request. By Samuel Pomfret, minister of the gospel.
in order to which he instructs him, whence he should derive strength for it, v. 1. then he exhorts him to propagate those truths to others which he had heard,
in order to which he instructs him, whence he should derive strength for it, v. 1. then he exhorts him to propagate those truths to Others which he had herd,
and died and afterwards was raised to life again, and thence inferreth that all the faithful who suffer with him, shall also live and reign with him for ever.
and died and afterwards was raised to life again, and thence infers that all the faithful who suffer with him, shall also live and Reign with him for ever.
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From v. 8. to the 14th. and then he gives other instructions, how he should behave himself as a workman, that need not be ashamed, dehorting him from all vain and prophane Bablings,
From v. 8. to the 14th. and then he gives other instructions, how he should behave himself as a workman, that need not be ashamed, dehorting him from all vain and profane Babblings,
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adding an argument that if a man purge himself from these, he shall be a Vessel of Honour, prepared for his Masters work, from 14. to the 24th. and so he cometh to the words in my Text, Flee also youthful Lusts.
adding an argument that if a man purge himself from these, he shall be a Vessel of Honour, prepared for his Masters work, from 14. to the 24th. and so he comes to the words in my Text, Flee also youthful Lusts.
and such sickly people usually incline more to minde a Winding-sheet than wanton Lusts. Tim. was a holy young Man, very temperate, for the most part drinking only Water;
and such sickly people usually incline more to mind a Winding-sheet than wanton Lusts. Tim. was a holy young Man, very temperate, for the most part drinking only Water;
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Besure it is written for your admonition in these last and leude days, on whom the end of the World are come : Wherefore attend thereunto as for your lives.
Besure it is written for your admonition in these last and leude days, on whom the end of the World Are come: Wherefore attend thereunto as for your lives.
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Flee youthful lusts. In which words there is no need of any Logical division, to detain you from this following Theological proposition, which (without the least violence done to the Text) naturally floweth from it.
Flee youthful Lustiest. In which words there is no need of any Logical division, to detain you from this following Theological proposition, which (without the least violence done to the Text) naturally flows from it.
That it is a duty of special concernment, to young people, to flee youthful lusts. In the prosecution of this Doctrine, I shall endeavour the resolution of these following Questions.
That it is a duty of special concernment, to young people, to flee youthful Lustiest. In the prosecution of this Doctrine, I shall endeavour the resolution of these following Questions.
Flee i. e. to the farthest distance from sin, and to the nearest closure and union to God, 11. Job 14 If iniquity be in thy hand put it far away, How far? so far as God puts it away when he pardons sin,
Flee i. e. to the farthest distance from since, and to the nearest closure and Union to God, 11. Job 14 If iniquity be in thy hand put it Far away, How Far? so Far as God puts it away when he Pardons since,
Sol. Altho there cannot be in this life a perfect freedom from, nor destruction of sins, Being an existence, (this being only the priveledge of the glorified Souls above) yet there may and must be a subversion of its Power and Dominion, both in Heart and Life;
Sol. Although there cannot be in this life a perfect freedom from, nor destruction of Sins, Being an existence, (this being only the privilege of the glorified Souls above) yet there may and must be a subversion of its Power and Dominion, both in Heart and Life;
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Tho sin is and will remain in thee, yet maintain a continual alienation in thy heart and endeavours in thy life against it, in a diligent use of all those sanctified means,
Though since is and will remain in thee, yet maintain a continual alienation in thy heart and endeavours in thy life against it, in a diligent use of all those sanctified means,
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1. Vehement desires and longings of soul after the mortification of them in their habits as well as external acts. 7. Rom. 24. 2. Deep humblings of soul, and loathings of self, for former yieldings to thy Lusts, 73. Psal. 22. So foolish and ignorant was I even as a Beast before thee.
1. Vehement Desires and longings of soul After the mortification of them in their habits as well as external acts. 7. Rom. 24. 2. Deep humblings of soul, and loathings of self, for former yieldings to thy Lustiest, 73. Psalm 22. So foolish and ignorant was I even as a Beast before thee.
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51. Psal. 1. 2, 7, 10. verses, Have mercy upon me, O God, according to the multitude of thy tender mercies, blot out my transgressions, Wash me throughly from mine iniquities,
51. Psalm 1. 2, 7, 10. Verses, Have mercy upon me, Oh God, according to the multitude of thy tender Mercies, blot out my transgressions, Wash me thoroughly from mine iniquities,
4. Fixed resolutions in Christs strength to obey your Youthful Lusts no more. 14. Hosea 8. Ephraim shall say, what have I any more to do with Idols? 34. Job 32. Lord what I know not, teach thou me,
4. Fixed resolutions in Christ strength to obey your Youthful Lustiest no more. 14. Hosea 8. Ephraim shall say, what have I any more to do with Idols? 34. Job 32. Lord what I know not, teach thou me,
5. Lively acting of faith on a crucified Christ, and the precious promises. 6. Rom. 6. Knowing this that our old man is crucified with him, that the body of sin might be destroyed;
5. Lively acting of faith on a Crucified christ, and the precious promises. 6. Rom. 6. Knowing this that our old man is Crucified with him, that the body of since might be destroyed;
6. Daily watchings against all occasions of drawing out your youthful Lust and Corruption. 31. Job. 1. I have made a Covenant with my eyes, that I will not look upon a Maid ▪ 18. Psal. 23. I have kept my self from mine own iniquity, and you may rank under this head that in 13. Rom. 13. of making no provision for the flesh, to fulfil it in its lusts.
6. Daily watchings against all occasions of drawing out your youthful Lust and Corruption. 31. Job. 1. I have made a Covenant with my eyes, that I will not look upon a Maid ▪ 18. Psalm 23. I have kept my self from mine own iniquity, and you may rank under this head that in 13. Rom. 13. of making no provision for the Flesh, to fulfil it in its Lustiest.
7. And Lastly, Willingness to receive a Christian and Friendly reproof, for your youthful sins, and follies. 141. Psal. 5. Let the righteous smite me, it shall be a kindness:
7. And Lastly, Willingness to receive a Christian and Friendly reproof, for your youthful Sins, and follies. 141. Psalm 5. Let the righteous smite me, it shall be a kindness:
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then you comport with this exeellent Rule, Flee Youthful Lusts, and so you have the import of that Phrase, Flee, which will further receive an accession of light,
then you comport with this exeellent Rule, Flee Youthful Lustiest, and so you have the import of that Phrase, Flee, which will further receive an accession of Light,
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and he left his garment in her hand, and fled, and got him out. Flee as Jaocb fled from the face of his bloody Brother Esau. 35. Gen. 1. Flee as the poor distressed Manslayer, fled from the avenger of Blood, to the City of refuge. 19. Deut. 5. And thus I have endeavoured the Resolution of the first Question, what the import of the word Flee is?
and he left his garment in her hand, and fled, and god him out. Flee as Jaocb fled from the face of his bloody Brother Esau 35. Gen. 1. Flee as the poor distressed Manslayer, fled from the avenger of Blood, to the city of refuge. 19. Deuteronomy 5. And thus I have endeavoured the Resolution of the First Question, what the import of the word Flee is?
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and inconsiderateness about the most awful important matters of their Souls. 4. Delaying Repentance, and turning to God, foolishly thinking it's time enough, they are yet young. 5. Eager pursuits after sensual Pleasures, Games, &c. Loving these more then God. 6. Flexibility to temptations,
and inconsiderateness about the most awful important matters of their Souls. 4. Delaying Repentance, and turning to God, foolishly thinking it's time enough, they Are yet young. 5. Eager pursuits After sensual Pleasures, Games, etc. Loving these more then God. 6. Flexibility to temptations,
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and Drinks. 10. Keeping of ill Company, that Soul runining snare of Hell. 11. Lying and inventing Excuses. 12. Making little or no Conscience of relative Duties. 13. Nourishing vain hopes,
and Drinks. 10. Keeping of ill Company, that Soul runining snare of Hell. 11. Lying and inventing Excuses. 12. Making little or no Conscience of relative Duties. 13. Nourishing vain hope's,
and flattering themselves with the thoughts of long Life, and puting far away the evil Day. 14. Omitting the holy Observation of the Sabbath. 15. Pride of their parts, Beauty, Strength. 16. Quenching the motions of the Holy Spirit. 17. Ridiculing serious Religion,
and flattering themselves with the thoughts of long Life, and putting Far away the evil Day. 14. Omitting the holy Observation of the Sabbath. 15. Pride of their parts, Beauty, Strength. 16. Quenching the motions of the Holy Spirit. 17. Ridiculing serious Religion,
1. Aireness of Spirit, &c. It is observable what name the Hebrews give a young Man, (viz.) Nagnar, which cometh from a root, that signifieth to be tossed to and fro:
1. Airiness of Spirit, etc. It is observable what name the Hebrews give a young Man, (viz.) Nagnar, which comes from a root, that signifies to be tossed to and from:
and are every moment liable to Death and Damnation, while they continue in a natural condition : yet they are like the wild Ass in the Wilderness, that snuffeth up the Wind at her pleasure,
and Are every moment liable to Death and Damnation, while they continue in a natural condition: yet they Are like the wild Ass in the Wilderness, that snuffeth up the Wind At her pleasure,
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and rendred unsuccessful, through the Instability and Vanity of young peoples spirits. B. Boistrous, and Bold, adventuring upon sinful, and pernicious Courses;
and rendered unsuccessful, through the Instability and Vanity of young peoples spirits. B. Boisterous, and Bold, adventuring upon sinful, and pernicious Courses;
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Thus young people are apt, to rush on in sinful ways, Furiosus juvenibus animi habitus. Tho God hedge in their way with Thorns, they break through all;
Thus young people Are apt, to rush on in sinful ways, Furious juvenibus animi habitus. Though God hedge in their Way with Thorns, they break through all;
You have an instance, in Ely 's Sons, 1 Sam. 2. and for this cause in the 12 verse, they are called children of Belial, because no Yoke would hold them:
You have an instance, in Ely is Sons, 1 Sam. 2. and for this cause in the 12 verse, they Are called children of Belial, Because no Yoke would hold them:
Also you read of two of Jacobs Sons, Simeon and Levi, of whose miscarriages of this kind the good old man thus expresseth himself, in the 49 ▪ Gen. 5. 6, 7. Simeon and Levi are Brethren, instruments of Cruelty are in their Habitations.
Also you read of two of Jacobs Sons, Simeon and Levi, of whose miscarriages of this kind the good old man thus Expresses himself, in the 49 ▪ Gen. 5. 6, 7. Simeon and Levi Are Brothers, Instruments of Cruelty Are in their Habitations.
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It is to be observed, that the greater number of those Malefactors that end their miserable lives at Tiburn, are the younger sort of people, their boisterous lusts consume them, that they scares live out half their days.
It is to be observed, that the greater number of those Malefactors that end their miserable lives At Tiburn, Are the younger sort of people, their boisterous Lustiest consume them, that they scares live out half their days.
How seldom do young people retire, and soberly inquire, what their State and Condition God wards is? whether it be a state of Nature or Grace? whether God be reconciled,
How seldom do young people retire, and soberly inquire, what their State and Condition God wards is? whither it be a state of Nature or Grace? whither God be reconciled,
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but young ones are averse to the thoughts of God, their Soul, Death and Judgment : because the remembrance of these things, would damp their youthful sensual Delights,
but young ones Are averse to the thoughts of God, their Soul, Death and Judgement: Because the remembrance of these things, would damp their youthful sensual Delights,
surely it would render the temptations of fleshly pleasures, jejune, and vain, and prove an excellent means to awaken them to Repentance, ere the day of Gods Patience be ended : which brings me to the fourth & next sin young people are prone to.
surely it would render the temptations of fleshly pleasures, jejune, and vain, and prove an excellent means to awaken them to Repentance, ere the day of God's Patience be ended: which brings me to the fourth & next since young people Are prove to.
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how much more dubious, and difficult their Repentance, and turning to God will be hereafter, then now, supposing their Lives should be continued to them.
how much more dubious, and difficult their Repentance, and turning to God will be hereafter, then now, supposing their Lives should be continued to them.
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Pleasure is that which strangely carries it with the younger sort of People, (Modo P•tiar) saith the youngster, let me have Pleasure now, whatever ••me on'•:
Pleasure is that which strangely carries it with the younger sort of People, (Modo P•tiar) Says the youngster, let me have Pleasure now, whatever ••me on'•:
as Esau parts with his Birth••ght, for a mess of red Potage : so young ones are ready to part with Heaven for the pleasures of Sin, that are but for a season;
as Esau parts with his Birth••ght, for a mess of read Potage: so young ones Are ready to part with Heaven for the pleasures of since, that Are but for a season;
and manacled in the days of my Youth, by the severities of Repentance, and Selfdenial, this is to bid me be no more Naomi; but Marah? Thus the young man pleads,
and manacled in the days of my Youth, by the severities of Repentance, and Self-denial, this is to bid me be no more Naomi; but Marah? Thus the young man pleads,
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untill at length it is drowned in it) to hanker after, yea, madly to ru• full breast upon Pleasure, u•till like a da•• it strikes into their very Liver.
until At length it is drowned in it) to hanker After, yea, madly to ru• full breast upon Pleasure, u•till like a da•• it strikes into their very Liver.
F. Flexibility to Temptation, as dry Tinde• to the least spark, hence you read in the Pr•verbs, frequently of the young Mans bei•• easily enticed and drawn away, Chap. 7. from the 7 Verse to the 23. And I beheld among •• simple Ones;
F. Flexibility to Temptation, as dry Tinde• to the least spark, hence you read in the Pr•verbs, frequently of the young men bei•• Easily enticed and drawn away, Chap. 7. from the 7 Verse to the 23. And I beheld among •• simple Ones;
I discerned among the Youths, young Man void of Ʋnderstanding, and he w•• the way to the Harlots House, &c. Verse 21. With her fair Speech she caused him to yield,
I discerned among the Youths, young Man void of Ʋnderstanding, and he w•• the Way to the Harlots House, etc. Verse 21. With her fair Speech she caused him to yield,
and he goeth after her straightway, as an Ox goeth to the Slaughter, &c. hence in the 1st. Chap. 10. you Read, My Son, if Sinners entice thee, consent thou not, &c. intimating, that impetous or vigorous Inclination & Byass that is in Youth to consent to Temptations;
and he Goes After her straightway, as an Ox Goes to the Slaughter, etc. hence in the 1st. Chap. 10. you Read, My Son, if Sinners entice thee, consent thou not, etc. intimating, that impetuous or vigorous Inclination & Bias that is in Youth to consent to Temptations;
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and Ephraim willingly walked after the Commandment of False Worship. 5. Hosea 11. Thus young People are presently perswaded, the least Motion is bait and hire enough;
and Ephraim willingly walked After the Commandment of False Worship. 5. Hosea 11. Thus young People Are presently persuaded, the least Motion is bait and hire enough;
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and cry out as the Angel to Lot, Haste escape for thy Life, cito, citius citissime: Presently in some ••ch plausible manner as this they reply, If I never do worse.
and cry out as the Angel to Lot, Haste escape for thy Life, Quick, Quickly citissime: Presently in Some ••ch plausible manner as this they reply, If I never do Worse.
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I hope I shall do well enough, •ave not others done the same or as bad? I have the Examples of Thousands, a multitude on my side, both of Superiors, Equals, and Inferiours.
I hope I shall do well enough, •ave not Others done the same or as bad? I have the Examples of Thousands, a multitude on my side, both of Superiors, Equals, and Inferiors.
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How many Children have learned to Lye, Swear, break the Sabbath, and deride the Godly, from their Graceless Fathers and Mothers, who have herein been special Factors for the Devil and Hell.
How many Children have learned to Lie, Swear, break the Sabbath, and deride the Godly, from their Graceless Father's and Mother's, who have herein been special Factors for the devil and Hell.
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This is another Sin that Youth are guilty of. 5 Proverbs 11, 12. There you have the Rebellious Youth brought in under strong Impressions of the Terrors of the Lord for this very Sin. And thou Mourn at the last and say, How have I hated Instruction,
This is Another since that Youth Are guilty of. 5 Proverbs 11, 12. There you have the Rebellious Youth brought in under strong Impressions of the Terrors of the Lord for this very Sin. And thou Mourn At the last and say, How have I hated Instruction,
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O how many sad Witnesses have we had of this at Tyburne. Hence it is that we find Godly Parents oft times abounding in Tears, wringing their Hands, smiting their Breasts,
Oh how many sad Witnesses have we had of this At Tyburn. Hence it is that we find Godly Parents oft times abounding in Tears, wringing their Hands, smiting their Breasts,
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Alas, there is a secret loathing of goo• Councel in Youth, Monitoribus Asper. Youn• Men love to consult with Flesh and Blood and to walk after the Imaginations of thei• own Hearts,
Alas, there is a secret loathing of goo• Council in Youth, Monitoribus Asper. Youn• Men love to consult with Flesh and Blood and to walk After the Imaginations of thei• own Hearts,
and •hen once this outragious Lust has got the Ascendant, and Regal Power, a blazing S••r burning in the Heavens, is not so fatally •••inous of Ruine, as this.
and •hen once this outrageous Lust has god the Ascendant, and Regal Power, a blazing S••r burning in the Heavens, is not so fatally •••inous of Ruin, as this.
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who then can •••ciently lament that Innundation of Epicu••m, Gluttony and Drunkenness that hath ••er-run the Youth of this Nation? Ah, who can refrain Tears? To see how many born of pious Progenitors,
who then can •••ciently lament that Inundation of Epicu••m, Gluttony and drunkenness that hath ••er-run the Youth of this nation? Ah, who can refrain Tears? To see how many born of pious Progenitors,
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We read in 1 Pet. 4. 3. of those who walked in Lasciviousness, Lusts, excess of Wine, Revellings, Banquetings wherein they think strange, that you run no• with them to the same excess of Riot, speakin• evil of you.
We read in 1 Pet. 4. 3. of those who walked in Lasciviousness, Lustiest, excess of Wine, Revellings, Banquetings wherein they think strange, that you run no• with them to the same excess of Riot, speakin• evil of you.
if they have no• made them Drunk, and deem it as a piece incivility and rudeness, that deserves a stat• if you will not go on to pledge them in thei• Hellish Health to their Wits end. Goo• Lord!
if they have no• made them Drunk, and deem it as a piece incivility and rudeness, that deserves a stat• if you will not go on to pledge them in thei• Hellish Health to their Wits end. Goo• Lord!
that ever any that breaths within th• English Air, and that names the name •• Christ, should commence such Wickednes• Oh that our Head were Waters, &c.
that ever any that breathes within th• English Air, and that names the name •• christ, should commence such Wickednes• O that our Head were Waters, etc.
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whence is that advice of the Wise-man's in the 1st. of Prov. 10. 11, 12, 13, 14, 15, 16. My Son if sinners entice thee, consent thou not, walk not thou in the way with them, refrain thy feet from their Path. What Solomon saith elsewhere of the steps of the strange Woman, we may say of the steps of wicked company, they take hold of Hell, it is a new link in the Chain that fasteneth damnation to you, it is like tying a Milstone about your necks, that will pull you both Soul and Body into the bottom of the Sea of Gods Wrath, from whence there is no recovery.
whence is that Advice of the Wiseman's in the 1st. of Curae 10. 11, 12, 13, 14, 15, 16. My Son if Sinners entice thee, consent thou not, walk not thou in the Way with them, refrain thy feet from their Path. What Solomon Says elsewhere of the steps of the strange Woman, we may say of the steps of wicked company, they take hold of Hell, it is a new link in the Chain that fasteneth damnation to you, it is like tying a Millstone about your necks, that will pull you both Soul and Body into the bottom of the Sea of God's Wrath, from whence there is no recovery.
little do you know where it will lead you, it will insensibly harden you and bring you to a reprobate mind, it will vastare conscientiam, lay wast your Consciences,
little doe you know where it will led you, it will insensibly harden you and bring you to a Reprobate mind, it will Vastare conscientiam, lay wast your Consciences,
Ah! how many young ones, when first they have engaged in evil company, and set out with them, have been a little startled and affrighted at their interlocutory Oathes (for nemo repente fit turpissimus) as Juven. speaks:
Ah! how many young ones, when First they have engaged in evil company, and Set out with them, have been a little startled and affrighted At their interlocutory Oaths (for nemo Repent fit turpissimus) as Juvenal. speaks:
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yet after a while frequenting such company they find themselves almost irrecoverably ingulfed into those prodigious sins, that themselves could not have believed they should ever adventured on;
yet After a while frequenting such company they find themselves almost irrecoverably ingulfed into those prodigious Sins, that themselves could not have believed they should ever adventured on;
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where their fellowshp in sin will be turned into a miserable fellowship of flames, where an holy and just God will do that, viz. damn them, which they in their merry meeting have so often called upon him to do;
where their fellowshp in since will be turned into a miserable fellowship of flames, where an holy and just God will do that, viz. damn them, which they in their merry meeting have so often called upon him to do;
This is a sin, that all, but especially young ones are exceedingly prone to, whereby Satan leads them captive at his will, to make them his Vassals: Look there young people!
This is a since, that all, but especially young ones Are exceedingly prove to, whereby Satan leads them captive At his will, to make them his Vassals: Look there young people!
For instance, Pride, it's called their condemnation of the Devil, 1 Tim. 3. 6. an angry passionate spirit it's stiled giving place to the Devil, 4. Eph. 26, 27. the like one may say of this sin of Lying, in the 8. John, and the close of the 44. v. the Devil is called a lyer,
For instance, Pride, it's called their condemnation of the devil, 1 Tim. 3. 6. an angry passionate Spirit it's styled giving place to the devil, 4. Ephesians 26, 27. the like one may say of this since of Lying, in the 8. John, and the close of the 44. v. the devil is called a liar,
and the Father of Lies, and in the 5. of the Acts 3. Satan is there said to fill Ananias his heart to lie against God, which sheweth that where there is a lie in the Tongue, there is the Devil filling of the Heart, ruling in Children of disobedience;
and the Father of Lies, and in the 5. of the Acts 3. Satan is there said to fill Ananias his heart to lie against God, which shows that where there is a lie in the Tongue, there is the devil filling of the Heart, ruling in Children of disobedience;
thus Jacobs Sons, after they had wickedly sold their Brother, come with a plausible Tale (tho a palpable lye) to their Father, we found this bloody Garment in the Field,
thus Jacobs Sons, After they had wickedly sold their Brother, come with a plausible Tale (though a palpable lie) to their Father, we found this bloody Garment in the Field,
12. Another Sin, young ones are given to, is neglect of Relative duties, as honouring and obeying their Parents and Masters, &c. this is a sin peculiar to young people,
12. another since, young ones Are given to, is neglect of Relative duties, as honouring and obeying their Parents and Masters, etc. this is a since peculiar to young people,
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Hence have Ministers Ecclesiastical Fathers, almost every Lordsday Bills of complaint, like Ezekiels Roll, filled with lamentation, put into our hands, begging our earnest Prayers for rebellious and disobedient Children and Servants:
Hence have Ministers Ecclesiastical Father's, almost every Lord's day Bills of complaint, like Ezekiel's Roll, filled with lamentation, put into our hands, begging our earnest Prayers for rebellious and disobedient Children and Servants:
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yet alas, how seldom do young people take and improve such awful, awakening warnings, to hear and fear and do no more so wickedly? How common is it for Children,
yet alas, how seldom do young people take and improve such awful, awakening Warnings, to hear and Fear and do no more so wickedly? How Common is it for Children,
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a practice most vile against the light of Nature, and always (according to the Scripture) entaileth a Curse upon such unnatural Children, 27. Deut. 16. Cursed be he that setteth light by his Father or his Mother:
a practice most vile against the Light of Nature, and always (according to the Scripture) entaileth a Curse upon such unnatural Children, 27. Deuteronomy 16. Cursed be he that sets Light by his Father or his Mother:
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The punishment that the Heathens inflicted on such, was, to few them in a Sack with a Dog, Cat, Viper and Ape, (an Emblem of unnaturalness) and so drown them together,
The punishment that the heathens inflicted on such, was, to few them in a Sack with a Dog, Cat, Viper and Ape, (an Emblem of unnaturalness) and so drown them together,
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and the punishment that the Law of God in the time of Moses did assign to a rebellious Son, was to be stoned to Death : 21. Deut. 18. If a man have a stubborn and rebellious Son, which will not obey the voice of his Father,
and the punishment that the Law of God in the time of Moses did assign to a rebellious Son, was to be stoned to Death: 21. Deuteronomy 18. If a man have a stubborn and rebellious Son, which will not obey the voice of his Father,
And it is observable, now under the Gospel, how the holy and wise Povidence of God ordinarily sets a mark upon disobedient Children, either in imbittering their lives with a succession of miseries and vexations here,
And it is observable, now under the Gospel, how the holy and wise Providence of God ordinarily sets a mark upon disobedient Children, either in embittering their lives with a succession of misery's and vexations Here,
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and take their pleasure, and run into all excess of Riot, Chambering, acting their filthy lusts, drinking Healths, playing at Cards, Dancing, Swearing, and sometimes Quarrelling, Fighting, Thieving, Robbing of Orchards and Gardens,
and take their pleasure, and run into all excess of Riot, Chambering, acting their filthy Lustiest, drinking Healths, playing At Cards, Dancing, Swearing, and sometime Quarreling, Fighting, Thieving, Robbing of Orchards and Gardens,
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14. Another sin that Youth is exceedingly prone to, is nourishing of vain hope, and flattering themselves with the thought of long life, putting far away from them the memorial of the evil Day.
14. another since that Youth is exceedingly prove to, is nourishing of vain hope, and flattering themselves with the Thought of long life, putting Far away from them the memorial of the evil Day.
then they run a whoring from God, lay aside Religious duties, let loose the reins of their Lusts, laugh at the tremendous threatnings of the Almighty.
then they run a whoring from God, lay aside Religious duties, let lose the reins of their Lustiest, laugh At the tremendous threatenings of the Almighty.
when sinners are bold, to promise themselves many years to come, as you may see in that 12. Luke 17, 18, 19. where our Saviour brings in that foolish rich man speaking to his soul,
when Sinners Are bold, to promise themselves many Years to come, as you may see in that 12. Lycia 17, 18, 19. where our Saviour brings in that foolish rich man speaking to his soul,
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O young men, as you would escape the rebukes an angry God, and an exasperated guilty Conscience, promise not your selves long life, it is the ready way to Atheisin and Apostacy:
Oh young men, as you would escape the rebukes an angry God, and an exasperated guilty Conscience, promise not your selves long life, it is the ready Way to Atheism and Apostasy:
15. Another of these youthful sins is Pride, and vain Glory, which stands in an overvaluing of our selves, with reference to the endowments of the Mind, or Body;
15. another of these youthful Sins is Pride, and vain Glory, which Stands in an overvaluing of our selves, with Referente to the endowments of the Mind, or Body;
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and then above measure, admiring their own Wit, and strength of parts, and expecting every one else should admire them too, not considering that these mental gifts, without Grace, makes them more like the Devil, that abounds with endowments of this kind,
and then above measure, admiring their own Wit, and strength of parts, and expecting every one Else should admire them too, not considering that these mental Gifts, without Grace, makes them more like the devil, that abounds with endowments of this kind,
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Young ones, for want of acquaintance with, and experience of the wickedness, and deceitfulness of their own hearts, are apt to think that they have abundance of Grace;
Young ones, for want of acquaintance with, and experience of the wickedness, and deceitfulness of their own hearts, Are apt to think that they have abundance of Grace;
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and revived in him a sight and sense of his cursed and sinful estate by nature. 7. Rom. 9. And so the young man in the Gospel according to Matth. 19. chap. 20. All these have I done, what lack I yet.
and revived in him a sighed and sense of his cursed and sinful estate by nature. 7. Rom. 9. And so the young man in the Gospel according to Matthew 19. chap. 20. All these have I done, what lack I yet.
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Alas, what wandering eyes, wanton dresses, foolish fashions, apish imitations, extravagant washings, profane patching, in a word, a practical devotedness to the vile Body, that is but a fine skin full of filth, Flegm, Choler and Corruption, abounds in this City:
Alas, what wandering eyes, wanton Dresses, foolish fashions, apish imitations, extravagant washings, profane patching, in a word, a practical devotedness to the vile Body, that is but a fine skin full of filth, Phlegm, Choler and Corruption, abounds in this city:
This more especially they are liable to, that are the seed of the Righteous, and that dwell among those, whose chief scope and aim is to promote your Conversion by their daily Prayers, Instructions, and holy examples.
This more especially they Are liable to, that Are the seed of the Righteous, and that dwell among those, whose chief scope and aim is to promote your Conversion by their daily Prayers, Instructions, and holy Examples.
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Such young ones, as are thus educated in righteous Families, and used to a constant attendance (through the care of their godly Parents or Masters) on the means of Grace, both publick and private;
Such young ones, as Are thus educated in righteous Families, and used to a constant attendance (through the care of their godly Parents or Masters) on the means of Grace, both public and private;
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when they are at a Sermon, how many knocks, and secret jogs, touches of Heart, and Conscience, do they meet with, to consider soberly about their spiritual and everlasting state.
when they Are At a Sermon, how many knocks, and secret jogs, touches of Heart, and Conscience, do they meet with, to Consider soberly about their spiritual and everlasting state.
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Be assured young people, you cannot sin, at so cheap a rate, as an old sinner, that never had the heavenly gales, breathings, operations, motions to conversion, interruptions,
Be assured young people, you cannot sin, At so cheap a rate, as an old sinner, that never had the heavenly gales, breathings, operations, motions to conversion, interruptions,
O ponder a while what an infinite mercy of God, it is to your poor miserable souls, to have the strivings and negotiatings of the holy spirit of God. 147. Psal. 19. he hath not dealt so with all of your ranks, and standing:
O ponder a while what an infinite mercy of God, it is to your poor miserable Souls, to have the strivings and negotiatings of the holy Spirit of God. 147. Psalm 19. he hath not dealt so with all of your ranks, and standing:
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and aversation to God, as justly may place you in the forefront of desperate sinners. 17. The next sin Youth are prone to, is Atheism, &c. ridiculing serious Religion.
and aversation to God, as justly may place you in the forefront of desperate Sinners. 17. The next since Youth Are prove to, is Atheism, etc. ridiculing serious Religion.
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The holy Apostle distinctly foretold, by a spirit of Prophesie, this very sin, in the 2 Peter 3. 3, 4. knowing this first, that there shall come in the last days scoffers, walking after their own lusts,
The holy Apostle distinctly foretold, by a Spirit of Prophesy, this very since, in the 2 Peter 3. 3, 4. knowing this First, that there shall come in the last days scoffers, walking After their own Lustiest,
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and Countries, and would to God our Churches were free : but if we compare the lives of abundance of Professors, with their pretended Creed, really their profession will scarce cover their Hypocrisie, and Atheism;
and Countries, and would to God our Churches were free: but if we compare the lives of abundance of Professors, with their pretended Creed, really their profession will scarce cover their Hypocrisy, and Atheism;
while you behold in their lives, the great God disobeyed, Christ vilified, Heaven condemned, and the Worlds vanities preferred before it, Hell ventured upon for the sake of a pleasing sin.
while you behold in their lives, the great God disobeyed, christ vilified, Heaven condemned, and the World's vanities preferred before it, Hell ventured upon for the sake of a pleasing since.
yet) arrived to that highth of sin, as to tell the world, not only in their works but also in words, that Religion is a meer fancy, nothing but the melancholly imagination of some poor spirited men, that foolishly and fondly conceit of such a thing as God lives,
yet) arrived to that highth of since, as to tell the world, not only in their works but also in words, that Religion is a mere fancy, nothing but the melancholy imagination of Some poor spirited men, that foolishly and fondly conceit of such a thing as God lives,
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Surely that such a Generation not only of practical, but professed Atheists should be found in a Land, that hath enjoyed so much Gospel-light, is a lamentation,
Surely that such a Generation not only of practical, but professed Atheists should be found in a Land, that hath enjoyed so much Gospel light, is a lamentation,
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he is more than blind that doth not see, and so say, Stultorum plena sunt omnia. Master Greenham feared rather Atheism, than Popery, would be England 's Ruin.
he is more than blind that does not see, and so say, Stultorum plena sunt omnia. Master Greenham feared rather Atheism, than Popery, would be England is Ruin.
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1. Using the Name of God unreverently in common talk, at every turn to say [ O Lord, O God, or, God bless me, or, take me ] this is taking God's Name in vain;
1. Using the Name of God unreverently in Common talk, At every turn to say [ O Lord, Oh God, or, God bless me, or, take me ] this is taking God's Name in vain;
and how many thousands of little Children, as well as others, are guilty in this kind, almost at every word, tossing that awful and holy Name about in their graceless mouths;
and how many thousands of little Children, as well as Others, Are guilty in this kind, almost At every word, tossing that awful and holy Name about in their graceless mouths;
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2. Horrid prodigious Oaths, not to be named without abhorrency, Rom. 3. 13, 14 you read there that their Throat is an open Sepulchre, the poyson of Asps is under their Lips;
2. Horrid prodigious Oaths, not to be nam without abhorrency, Rom. 3. 13, 14 you read there that their Throat is an open Sepulchre, the poison of Asps is under their Lips;
And certainly if ever the Youth of a Kingdom, were in danger of that dreadful Curse of the Almighty, flaming out from the Mount Ebal of those Scriptures;
And Certainly if ever the Youth of a Kingdom, were in danger of that dreadful Curse of the Almighty, flaming out from the Mount Ebal of those Scriptures;
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the Swearing Youth of this Kingdom is, Zech. 5 ▪ 2, 3, 4. And he said unto me, What seest thou ▪ And I answered, I see a flying Roll, the leng• thereof is twenty Cubits,
the Swearing Youth of this Kingdom is, Zechariah 5 ▪ 2, 3, 4. And he said unto me, What See thou ▪ And I answered, I see a flying Roll, the leng• thereof is twenty Cubits,
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Whence you may note, that so long as this Sin remains unrepented of, this Curse remains and abideth on them, till it bring utter ruin upon them and their whole Estate.
Whence you may note, that so long as this since remains unrepented of, this Curse remains and Abideth on them, till it bring utter ruin upon them and their Whole Estate.
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who can number the Persons, much less able are we to number the Oaths, the horrid Imprecations they use, that almost at every word call to God to Damn them, their Souls, their Blood? Wo to us, the moral Heathen would be ashamed of us:
who can number the Persons, much less able Are we to number the Oaths, the horrid Imprecations they use, that almost At every word call to God to Damn them, their Souls, their Blood? Woe to us, the moral Heathen would be ashamed of us:
Petty Oaths of Mass, Faith, and Troth, which in former times were most severely condemned by the good old Puritans: Now wo to us, we run to the highest form in the Devil's School,
Petty Oaths of Mass, Faith, and Troth, which in former times were most severely condemned by the good old Puritans: Now woe to us, we run to the highest from in the Devil's School,
But how miserably cheated are young People herein, as appeareth by those many awakening instances, of our Lord's coming to young Ones, in the Morning of their Life, a time,
But how miserably cheated Are young People herein, as appears by those many awakening instances, of our Lord's coming to young Ones, in the Morning of their Life, a time,
At the Window of my House, I looked through the Casement, and behold among the Simple Ones, I discerned among the Youths, a Young Man void of understanding, passing by the way to her House,
At the Window of my House, I looked through the Casement, and behold among the Simple Ones, I discerned among the Youths, a Young Man void of understanding, passing by the Way to her House,
and he went near her Corner, in the twilight in the Evening, and behold there met him a Woman with the attire of an Harlot, his Eye waited for the twilight,
and he went near her Corner, in the twilight in the Evening, and behold there met him a Woman with the attire of an Harlot, his Eye waited for the twilight,
it is seated in the Heart, there is the Fountain of it, 15. Matth. 19. Out of the Heart proceed evil Thoughts, Murthers, Adulteries, &c. But yet the Eye is the Heart's chief agent to espy out objects,
it is seated in the Heart, there is the Fountain of it, 15. Matthew 19. Out of the Heart proceed evil Thoughts, Murders, Adulteries, etc. But yet the Eye is the Heart's chief agent to espy out objects,
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Youth is a hot Age, and exceedingly propense to be carried away, with these lascivious and filthy Lustings (as hot an• fat Grounds are most ferti•• •nd abounding with filthy Weeds) hence we find upo• Record, 15. Luke 13, 14. the Younger Brother called the Prodigal Son, who spent a upon Harlots, his vicious and corrupt Afections were restless,
Youth is a hight Age, and exceedingly propense to be carried away, with these lascivious and filthy Lustings (as hight an• fat Grounds Are most ferti•• •nd abounding with filthy Weeds) hence we find upo• Record, 15. Lycia 13, 14. the Younger Brother called the Prodigal Son, who spent a upon Harlots, his vicious and corrupt Afections were restless,
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and raging, till h• had yielded his Members, as Instrument and Servants to this Sin of Uncleanness, • the Apostle phraseth it in the 6. Rom. 13. & 1•. Not that I speak this as if other Ages we•• free from such inordinate Lusts:
and raging, till h• had yielded his Members, as Instrument and Servants to this since of Uncleanness, • the Apostle Phraseth it in the 6. Rom. 13. & 1•. Not that I speak this as if other Ages we•• free from such inordinate Lustiest:
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Sure I am the success Satan hath had in poysoning the Youth of this City with this sordid and beasily Sin deserves to be lamented (were it possible) with Tears of Blood:
Sure I am the success Satan hath had in poisoning the Youth of this city with this sordid and beasily since deserves to be lamented (were it possible) with Tears of Blood:
21. The next and last Sin of Youth that I shall mention is, A woful giddiness of Spirit to imbibe and receive any kind of loose and wild Errors that are spread abroad.
21. The next and last since of Youth that I shall mention is, A woeful giddiness of Spirit to imbibe and receive any kind of lose and wild Errors that Are spread abroad.
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Indeed the Ringleaders and Broachers of Error oftentimes are persons who have passed the flower of their Age : but usually they that run after them and are proselyted by them, they are our raw,
Indeed the Ringleaders and Broachers of Error oftentimes Are Persons who have passed the flower of their Age: but usually they that run After them and Are proselyted by them, they Are our raw,
and unexperienced Youth, and more especially such of them as have not been catechised, nor by the care and endeavours of Parents and Masters, been well grounded in the Principles of Religion,
and unexperienced Youth, and more especially such of them as have not been catechised, nor by the care and endeavours of Parents and Masters, been well grounded in the Principles of Religion,
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and through his subtilty corrupting the minds of many among us from that simplicity which is in Christ. 2 Cor. 11. 3. Hence the Apostle was fill'd with a Godly jealousie and fear lest the Corinthians should be removed and carried away from Christ.
and through his subtlety corrupting the minds of many among us from that simplicity which is in christ. 2 Cor. 11. 3. Hence the Apostle was filled with a Godly jealousy and Fear lest the Corinthians should be removed and carried away from christ.
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Errour has got the Ascendant in the Cockloft of some mens Brains, and there it so inebriates and infatuates them, that (like the Gnosticks of old, who under the pretence of New Light and Revelation, fansied themselves admirably Holier than others,
Error has god the Ascendant in the Cockloft of Some men's Brains, and there it so inebriates and infatuates them, that (like the Gnostics of old, who under the pretence of New Light and Revelation, fancied themselves admirably Holier than Others,
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and then they are strongly inclined to spend all their Zeal in a violent obtruding their own starving and sleepy Opinions upon others, which indeed serve for no other end,
and then they Are strongly inclined to spend all their Zeal in a violent obtruding their own starving and sleepy Opinions upon Others, which indeed serve for no other end,
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How audaciously have some by their loose and lewd Pens, and Tongues, argued against the merit and Deity of the Son of God, derided the Spirit of Prayer, advanc'd Morality,
How audaciously have Some by their lose and lewd Pens, and Tongues, argued against the merit and Deity of the Son of God, derided the Spirit of Prayer, advanced Morality,
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how industrious have some been to contrive a smooth and easie way for corrupt Nature to come to Heaven, without the toilsome labour of subduing our Lusts, and Sinful Affections;
how Industria have Some been to contrive a smooth and easy Way for corrupt Nature to come to Heaven, without the toilsome labour of subduing our Lustiest, and Sinful Affections;
and that their Sins are pardoned, so that they need not trouble themselves about Repentance, and the Law of God written or copied out on the Table of their Hearts,
and that their Sins Are pardoned, so that they need not trouble themselves about Repentance, and the Law of God written or copied out on the Table of their Hearts,
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Young people have itching Ears, and are very credulous, being rather willing to take what they hear on trust than to trouble themselves and take pains to try what conformity such and such Notions have to the unerring Rule, the Scriptures.
Young people have itching Ears, and Are very credulous, being rather willing to take what they hear on trust than to trouble themselves and take pains to try what conformity such and such Notions have to the unerring Rule, the Scriptures.
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Unstable Youth is given to change, and like a Reed is soon shaken, or like young and fresh Meat in hot weather, which is most in danger of being Fly-blown.
Unstable Youth is given to change, and like a Reed is soon shaken, or like young and fresh Meat in hight weather, which is most in danger of being Flyblown.
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Now when these two meet, a• subtil Devil, and a simple Youth, what danger is there, of an impure copulation, between the young man's Mind and Errour, especially when in the one there is a pleasing Vagrancy and Vanity, like Dinah gadding abroad;
Now when these two meet, a• subtle devil, and a simple Youth, what danger is there, of an impure copulation, between the young Man's Mind and Error, especially when in the one there is a pleasing Vagrancy and Vanity, like Dinah gadding abroad;
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yet every Age hath its particular, proper Lusts : this appropriation cuts off young ones from all vain Excuses that ordinarily are made when they sin : O such a one provoked me, or Satan tempted me:
yet every Age hath its particular, proper Lustiest: this appropriation cuts off young ones from all vain Excuses that ordinarily Are made when they sin: Oh such a one provoked me, or Satan tempted me:
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Out of the Heart proceed evil Thoughts, Murders, Adulteries, Fornication, Theft, false Witness, Blasphemies, 15. Matth. 19. This is that Dunghil in which the whole Serpentine blood of all actual Sins is conceived,
Out of the Heart proceed evil Thoughts, Murders, Adulteries, Fornication, Theft, false Witness, Blasphemies, 15. Matthew 19. This is that Dunghill in which the Whole Serpentine blood of all actual Sins is conceived,
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and brought forth : here is that ho• Aetna which is within you (young ones) that never ceaseth from sending forth continual steams and fumes of vile Lusts. It true, the Devil,
and brought forth: Here is that ho• Aetna which is within you (young ones) that never ceases from sending forth continual steams and fumes of vile Lusts. It true, the devil,
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Besides whatever any of our spiritual Enemies shoul• attempt to draw you to Sin, it would be altogether ineffectual, were it not for these Lusts within : These most endanger the Soul,
Beside whatever any of our spiritual Enemies shoul• attempt to draw you to since, it would be altogether ineffectual, were it not for these Lustiest within: These most endanger the Soul,
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and according to your mortifying and fleeing these, you may estimate the true estate of your Soul, to be a state of Grace 18. Psalm 23. I was also upright before him,
and according to your mortifying and fleeing these, you may estimate the true estate of your Soul, to be a state of Grace 18. Psalm 23. I was also upright before him,
Alas young ones, the propriety and inherence of your Lusts is such as necessitates your continual Watchings, Strivings in Prayer at the Throne of Grace;
Alas young ones, the propriety and inherence of your Lustiest is such as necessitates your continual Watchings, Strivings in Prayer At the Throne of Grace;
It was the saying of a German Divine, when his Friends were commending him, recounting his usefulness and serviceableness, Auferte ignem, adhuc enim paleas habeo, Take away the Fire,
It was the saying of a Germane Divine, when his Friends were commending him, recounting his usefulness and serviceableness, Auferte Ignem, Adhoc enim paleas habeo, Take away the Fire,
What sharp Winters of Frost and Snow, i. e. Fasting, Weeping or Suffering, dost thou need to kill these rank Weeds, i. e. thy youthful Lusts, in the Garden of thy Soul : the consideration of this Inherency of thy Lust, (young man) calls for both inward and outward Exercises; Assistance internal;
What sharp Winter's of Frost and Snow, i. e. Fasting, Weeping or Suffering, dost thou need to kill these rank Weeds, i. e. thy youthful Lustiest, in the Garden of thy Soul: the consideration of this Inherency of thy Lust, (young man) calls for both inward and outward Exercises; Assistance internal;
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as Checks of Conscience, solicitousness of Thoughts, earnestness of Desires, actings of Faith in Christ, the strivings, teachings, strengthenings, quicknings of the blessed Spirit;
as Checks of Conscience, solicitousness of Thoughts, earnestness of Desires, actings of Faith in christ, the strivings, teachings, strengthenings, quickenings of the blessed Spirit;
and needless converse with the world's Trinity, Honours, Pleasures, Profits, and allowing your sinful and needy Soul a due proportion of time in constant attendance upon God in all outward Ordinances, both publick and private, which he hath appointed and instituted for thy help and assistance to mortifie and abandon thy youthful lusts.
and needless converse with the world's Trinity, Honours, Pleasures, Profits, and allowing your sinful and needy Soul a due proportion of time in constant attendance upon God in all outward Ordinances, both public and private, which he hath appointed and instituted for thy help and assistance to mortify and abandon thy youthful Lustiest.
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It's upon this account and consideration (namely that propriety of Sins inherence in thee) that renders this duty of fleeing thy youthful Sins so very difficult,
It's upon this account and consideration (namely that propriety of Sins inherence in thee) that renders this duty of fleeing thy youthful Sins so very difficult,
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there is a naturality of Sin now since the Fall, as blackness to the Aethiopian, and like a fretting Leprosie adheres to our Natures with so much pertinacy, that even after conversion Sin remains while on this side the Grave ▪ which truth is verified by the sad experience of all believers in the world, that so they may never put off their Christian Armour till they put off this earthly Tabernacle,
there is a naturality of since now since the Fallen, as blackness to the aethiopian, and like a fretting Leprosy adheres to our Nature's with so much pertinacy, that even After conversion since remains while on this side the Grave ▪ which truth is verified by the sad experience of all believers in the world, that so they may never put off their Christian Armour till they put off this earthly Tabernacle,
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but be continually kept watching, fighting, runing, wrestling, praying, &c. after millions of Tears and Prayers still they are fain to send up their Cries and Groans to Heaven for the abating,
but be continually kept watching, fighting, runing, wrestling, praying, etc. After millions of Tears and Prayers still they Are fain to send up their Cries and Groans to Heaven for the abating,
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if you take not this Advice, to flee your youthful Lusts, especially if you consider how the Devil night and day is watching to set Fire to thy Lusts? thou hast a combustible Nature and Constitution,
if you take not this advice, to flee your youthful Lustiest, especially if you Consider how the devil night and day is watching to Set Fire to thy Lustiest? thou hast a combustible Nature and Constitution,
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Your youthful Lusts so far as they prevail, they destroy your Souls. 8. Rom. 13. If you live after the Flesh you shall dye, (Mark it I pray) upon what unalterable terms it runs.
Your youthful Lustiest so Far as they prevail, they destroy your Souls. 8. Rom. 13. If you live After the Flesh you shall die, (Mark it I pray) upon what unalterable terms it runs.
for the end of those things is Death, v. 23. The wages of Sin is Death ▪ But to be more particular, there is a threefold evil influence these youthful Lusts (if no• abandon'd) will certainly have upon you. 1. They will hinder your Conversion, o• render it exceeding difficult. 2. They will hurry you into most grievous Temptations and Perplexi•ies. 3. They will hasten your utter Ruin an• Destruction.
for the end of those things is Death, v. 23. The wages of since is Death ▪ But to be more particular, there is a threefold evil influence these youthful Lustiest (if no• abandoned) will Certainly have upon you. 1. They will hinder your Conversion, o• render it exceeding difficult. 2. They will hurry you into most grievous Temptations and Perplexi•ies. 3. They will hasten your utter Ruin an• Destruction.
1. They will hinder your Conversion, or render it exceeding difficult, and this they will do these two ways. 1. As they wofully indispose the Soul to it. 2. As they directly oppose the means of it.
1. They will hinder your Conversion, or render it exceeding difficult, and this they will do these two ways. 1. As they woefully indispose the Soul to it. 2. As they directly oppose the means of it.
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if you seriously consider what a polluting a pernicious influence youthful Lusts have upon all the faculties of the Soul. These Lusts they diffuse a blindness upon the Mind, they benum the Conscience, increase the natural rebellion of the Will, exceedingly harden the Heart,
if you seriously Consider what a polluting a pernicious influence youthful Lustiest have upon all the faculties of the Soul. These Lustiest they diffuse a blindness upon the Mind, they Benum the Conscience, increase the natural rebellion of the Will, exceedingly harden the Heart,
1st. They diffuse a blindness on the Mind, that noble faculty, the thinking, discerning, and reasoning Power of the Soul, which some call NONLATINALPHABET, the leading and directing Faculty, which is to the Soul what Eyes are to the Body, therefore called 1. Ephes. 18. the Eyes of the Ʋnderstanding;
1st. They diffuse a blindness on the Mind, that noble faculty, the thinking, discerning, and reasoning Power of the Soul, which Some call, the leading and directing Faculty, which is to the Soul what Eyes Are to the Body, Therefore called 1. Ephesians 18. the Eyes of the Ʋnderstanding;
but from their youthful Lust? a• you may read in that apposite Scriptur• Ezek. 14. and 5. They are all estranged fro• me through their Lusts. Lust in David blo•ted out the impression,
but from their youthful Lust? a• you may read in that apposite Scriptur• Ezekiel 14. and 5. They Are all estranged fro• me through their Lusts. Lust in David blo•ted out the impression,
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and remembrance of the Evil, and danger of sinning against God : hence when he was recovered by effectual Grace, see how he rates himself in Psal. 73. 22. So foolish and ignorant was I,
and remembrance of the Evil, and danger of sinning against God: hence when he was recovered by effectual Grace, see how he rates himself in Psalm 73. 22. So foolish and ignorant was I,
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So it is here, and O how impossible is thy Conversion, while thy Mind is thus darkened, the Mind, that is the Watch-man of thy Soul, to keep off Sin, and danger;
So it is Here, and Oh how impossible is thy Conversion, while thy Mind is thus darkened, the Mind, that is the Watchman of thy Soul, to keep off since, and danger;
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and if the watch-man be blind, how small hope of Conversion? By this you see how youthful Lusts indispose the Soul to Conversion, as they blind the mind.
and if the watchman be blind, how small hope of Conversion? By this you see how youthful Lustiest indispose the Soul to Conversion, as they blind the mind.
2dly, They indispose the Soul for conversion as they stupifie Conscience, that Spy in our Bosom, that Vice-gerent of the supream Judge, whose office is various (1.) to record and register all we do, (2.) To bear witness,
2dly, They indispose the Soul for conversion as they stupify Conscience, that Spy in our Bosom, that Vicegerent of the supreme Judge, whose office is various (1.) to record and register all we do, (2.) To bear witness,
and give in evidence. (3.) As a Judge to pass sentence, Conscience sits on the Throne as God's Deputy in the Soul, to award out Life or Death. (4.) To be a Tormentor, a never-dying Worm, it is to the damned •n Hell,
and give in evidence. (3.) As a Judge to pass sentence, Conscience sits on the Throne as God's Deputy in the Soul, to award out Life or Death. (4.) To be a Tormentor, a never-dying Worm, it is to the damned •n Hell,
as in Belshazzar, Cain, Judas, Tiberius, Nero, Caligula, &c. of these divers offices and acts of Conscience, you read in Rom. 2. 15. 1 John 3. 20, 21. Prov. 18. 14. And that in order to Conversion, it is necessary, that this busie Faculty in man be awakened, will appear,
as in Belshazzar, Cain, Judas, Tiberius, Nero, Caligula, etc. of these diverse Offices and acts of Conscience, you read in Rom. 2. 15. 1 John 3. 20, 21. Curae 18. 14. And that in order to Conversion, it is necessary, that this busy Faculty in man be awakened, will appear,
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There you have God's inquisition, and search, to find ou• whether that People repented or no, • hearkened and heard (saith God.) Then yo• have God's evidence brought in, no ma• repented, or converted;
There you have God's inquisition, and search, to find ou• whither that People repented or no, • harkened and herd (Says God.) Then yo• have God's evidence brought in, no ma• repented, or converted;
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Alas, the subtile Hea• of a Sinner, will endure, and bear all th• historical notions of the evil of Sin, of th• •erribleness of Hell (as one in Health can be•• the names and notions of Plague, Ston• Colick,
Alas, the subtle Hea• of a Sinner, will endure, and bear all th• historical notions of the evil of since, of th• •erribleness of Hell (as one in Health can be•• the names and notions of Plague, Ston• Colic,
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like Peter, 2. Acts 36, 3• closeth particularly with Sinners thus, Ye a• they that with wicked Hands crucified 〈 ◊ 〉 Lord of Glory; and then they were pricked to the Heart:
like Peter, 2. Acts 36, 3• closeth particularly with Sinners thus, You a• they that with wicked Hands Crucified 〈 ◊ 〉 Lord of Glory; and then they were pricked to the Heart:
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when once Conscience meets with a desperate Sinner, that hath been ruffling it, in all manner of Riot for a time, drenching himself in sensual pleasures,
when once Conscience meets with a desperate Sinner, that hath been ruffling it, in all manner of Riot for a time, drenching himself in sensual pleasures,
I have been privy to all thy secret, as well as open Wickedness, and I have sad News to tell thee, that the Wrath of God is revealed from Heaven against thee, &c. Thus when Conscience finds out a Sinner,
I have been privy to all thy secret, as well as open Wickedness, and I have sad News to tell thee, that the Wrath of God is revealed from Heaven against thee, etc. Thus when Conscience finds out a Sinner,
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is there no mercy? What shall I do to be saved? Thus Conscience in its efficacious working, is necessary to Humiliation, which is one great part of Conversion : and then for hope of mercy,
is there no mercy? What shall I do to be saved? Thus Conscience in its efficacious working, is necessary to Humiliation, which is one great part of Conversion: and then for hope of mercy,
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and compleats a Sinners conversion, you may easily discern, from what I have said, as to the first part of Conversion, the necessity of a waking, working Conscience, in order to Conversion : for it is the property of Conscience to turn in upon the Soul,
and completes a Sinners conversion, you may Easily discern, from what I have said, as to the First part of Conversion, the necessity of a waking, working Conscience, in order to Conversion: for it is the property of Conscience to turn in upon the Soul,
i• takes that light that lay cold and useles• before in the mind, and brings it down in •way of home application to the Soul, 3. La•. 40. 119. Psal. 59. And now I come • make good what is proposed,
i• Takes that Light that lay cold and useles• before in the mind, and brings it down in •way of home application to the Soul, 3. La•. 40. 119. Psalm 59. And now I come • make good what is proposed,
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namely, Tha• Youthful Lusts stupefie, and be•u• this faculty of Conscience, and so indispo•• the Soul to Conversion. (Look you, Si•s although it is not in the power of young o• old Sinners to rase out,
namely, Tha• Youthful Lustiest stupefy, and be•u• this faculty of Conscience, and so indispo•• the Soul to Conversion. (Look you, Si•s although it is not in the power of young o• old Sinners to raze out,
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nothing can be more it separable than this bosom Judge, which o• calleth sensus, & praejudicium judicij divin• Yet (though I say they can't get rid on they may,
nothing can be more it separable than this bosom Judge, which o• calls sensus, & praejudicium judicij divin• Yet (though I say they can't get rid on they may,
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and often do by a love and life •• sin gag it, muzle and stifle it for the present they cast Conscience into a deep sleep by yiel•ing to their Lusts. One calleth the Love •• Sin the Devil's Opium, whereby he lu•• Conscience asleep.
and often do by a love and life •• since gag it, muzle and stifle it for the present they cast Conscience into a deep sleep by yiel•ing to their Lusts. One calls the Love •• since the Devil's Opium, whereby he lu•• Conscience asleep.
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Hence it is that you read of its being past feeling, and seared as with an hot Iron Ephes. 4. 19. and 1 Tim. 4. 2. defiled, polluted, 1. Tit. 15. not performing their offices, being deaf to every holy suggestion of God's Spirit.
Hence it is that you read of its being passed feeling, and seared as with an hight Iron Ephesians 4. 19. and 1 Tim. 4. 2. defiled, polluted, 1. Tit. 15. not performing their Offices, being deaf to every holy suggestion of God's Spirit.
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O young people, your lusts served, and obeyed, will make your Consciences to be like Lot, when he was made drunk by his Daughters, of whom it's said, That in the Morning, he knew nothing what he had done, in Gen 19. Thy Lusts will breed such sottishness,
O young people, your Lustiest served, and obeyed, will make your Consciences to be like Lot, when he was made drunk by his Daughters, of whom it's said, That in the Morning, he knew nothing what he had done, in Gen 19. Thy Lustiest will breed such sottishness,
and that in their natural conditions, they are but a few steps off Eternal Damnation: and that there is a blessed Jesus come to seek and save what is lost,
and that in their natural conditions, they Are but a few steps off Eternal Damnation: and that there is a blessed jesus come to seek and save what is lost,
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and yet after a Minister hath done al• this, not one (probably) of many Score• in the Auditory that brings the Doctrine preached, home to his own Soul, saying, Thi• is my Condition, my Soul's portion, I am by Nature a Child of wrath, God's Law hath found me ou•,
and yet After a Minister hath done al• this, not one (probably) of many Score• in the Auditory that brings the Doctrine preached, home to his own Soul, saying, Thi• is my Condition, my Soul's portion, I am by Nature a Child of wrath, God's Law hath found me ou•,
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Awake, Conscience, awake, it's high time to regard thy message. 3dly. These youthful Lusts, they increase that natural rebellion that is in the Will against turning to God;
Awake, Conscience, awake, it's high time to regard thy message. 3dly. These youthful Lustiest, they increase that natural rebellion that is in the Will against turning to God;
Volition, and that either absolute, and efficacious, or more languid, and imperfect : (2.) Fruition ▪ (3.) Intention : (4.) Election : (5.) Resolution and Consent, &c. but I shall only shew you how impossible a saving and found Conversion of the Soul can ever be,
Volition, and that either absolute, and efficacious, or more languid, and imperfect: (2.) Fruition ▪ (3.) Intention: (4.) Election: (5.) Resolution and Consent, etc. but I shall only show you how impossible a Saving and found Conversion of the Soul can ever be,
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but since Sin entred, the Will is so far fallen from its primitive honour, that Bernard saith, voluntas tua infernus est tuus, that mans Will now is his Hell;
but since since entered, the Will is so Far fallen from its primitive honour, that Bernard Says, Voluntas tua Infernus est Thy, that men Will now is his Hell;
So that naturally we will not come to Christ, John 5. 40. We will not be made clean, Jer. 13. 27. We will walk after our own Devices, Jer. 18. 12. Now how impossible a thing is it, that there should be a through Conversion, till this natural Rebellion of the Will is slain, and removed;
So that naturally we will not come to christ, John 5. 40. We will not be made clean, Jer. 13. 27. We will walk After our own Devices, Jer. 18. 12. Now how impossible a thing is it, that there should be a through Conversion, till this natural Rebellion of the Will is slave, and removed;
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So here there is a natural rebellion in the Will against God: but these youthful Lusts when fulfilled, do much more add to that resistance and opposition,
So Here there is a natural rebellion in the Will against God: but these youthful Lustiest when fulfilled, do much more add to that resistance and opposition,
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as that you will wish there were no God, with David 's Fool in the 14. Psal. 1. For you cannot but know that your Lusts are detestable to the holy and pure Nature of God, who is of purer Eyes than to behold Iniquity, as the Prophet speaks in the 1. Hab. 13. You have Items of this in your own Breasts, you cannot plead ignorance herein, that when you obey your Lusts, you do that abominable thing which his Soul hateth and abhorreth;
as that you will wish there were no God, with David is Fool in the 14. Psalm 1. For you cannot but know that your Lustiest Are detestable to the holy and pure Nature of God, who is of Purer Eyes than to behold Iniquity, as the Prophet speaks in the 1. Hab. 13. You have Items of this in your own Breasts, you cannot plead ignorance herein, that when you obey your Lustiest, you do that abominable thing which his Soul hates and abhorreth;
which (being done) most certainly influenceth the Will to a dislike of, and regret at the holy Nature of God, that you like not to retain him in your thoughts,
which (being done) most Certainly influenceth the Will to a dislike of, and regret At the holy Nature of God, that you like not to retain him in your thoughts,
but will account thine own impure lusts more desirable, and better than God : and if so, you may easily make an estimate how these youthful lusts indispose the Soul to Conversion:
but will account thine own impure Lustiest more desirable, and better than God: and if so, you may Easily make an estimate how these youthful Lustiest indispose the Soul to Conversion:
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for these more and more alienate thy Will from God and Christ, and swell thee with pride and enmity against the holy Will and Word of God, that it will become a pleasing thing to thee to shove God out of thy thoughts: 10. Psal. 4. and to say to the Almighty, Depart from me, I desire not the knowledge of thy ways:
for these more and more alienate thy Will from God and christ, and swell thee with pride and enmity against the holy Will and Word of God, that it will become a pleasing thing to thee to shove God out of thy thoughts: 10. Psalm 4. and to say to the Almighty, Depart from me, I desire not the knowledge of thy ways:
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with what astonishment should you bethink your selves, and say, What a wretch am I to yield to my youthful lusts, which set my Will against my bountiful and blessed Maker, the Author of my Life and Being.
with what astonishment should you bethink your selves, and say, What a wretch am I to yield to my youthful Lustiest, which Set my Will against my bountiful and blessed Maker, the Author of my Life and Being.
O the compleat and comprehensive Wickedness of this, enough to make me tremble; what to hate God, and love my lusts that will damn me ! O horrid temper,
O the complete and comprehensive Wickedness of this, enough to make me tremble; what to hate God, and love my Lustiest that will damn me! Oh horrid temper,
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methinks it should cast yo• down with amazement, and compel you t• say, when tempted to yield to your youthful Lusts, with that excellent young man in the 39. Gen. 1. How can I do so great Wickedness and sin against God.
methinks it should cast yo• down with amazement, and compel you t• say, when tempted to yield to your youthful Lustiest, with that excellent young man in the 39. Gen. 1. How can I do so great Wickedness and since against God.
4thly. These youthful lusts indispose the Soul to Conversion, as they exceedingly harden the heart : hence have you that admonition in the 3. Heb. 13. Take heed lest you be hardened through the deceitfulness of Sin. There is a threefold hardness incident to the heart of man: (1.) Natural : (2.) Habitual or contracted: (3.) Judicial or penal. (1.) the Natural is found in all men,
4thly. These youthful Lustiest indispose the Soul to Conversion, as they exceedingly harden the heart: hence have you that admonition in the 3. Hebrew 13. Take heed lest you be hardened through the deceitfulness of Sin. There is a threefold hardness incident to the heart of man: (1.) Natural: (2.) Habitual or contracted: (3.) Judicial or penal. (1.) the Natural is found in all men,
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it is derived to us from Adam, and it's part of that wretched corrupt nature that we receive from him by our immediate Parents. (2.) the Contracted or acquired hardness is that which we bring upon our hearts by a course of Sin:
it is derived to us from Adam, and it's part of that wretched corrupt nature that we receive from him by our immediate Parents. (2.) the Contracted or acquired hardness is that which we bring upon our hearts by a course of since:
but withdraweth his gracious Spirit, Deut. 29. 9. and moreover he leaves the stubborn Sinner to his own natural and contracted hardness, whereby he becometh more blind, dead, refractory, and obstinate than ever:
but withdraweth his gracious Spirit, Deuteronomy 29. 9. and moreover he leaves the stubborn Sinner to his own natural and contracted hardness, whereby he Becometh more blind, dead, refractory, and obstinate than ever:
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It is a tremendous Text, and is quoted six times in the New Testament, Math. 13. 14. Mark 4. 12. Luk. 8. 10. John 12. 40. Acts 28. 26. Rom. 11. 8. Now it is principally the second and third (viz.) Contracted and Judicial hardness that youthful lusts yielded to, do miserably bring upon the Heart.
It is a tremendous Text, and is quoted six times in the New Testament, Math. 13. 14. Mark 4. 12. Luk. 8. 10. John 12. 40. Acts 28. 26. Rom. 11. 8. Now it is principally the second and third (viz.) Contracted and Judicial hardness that youthful Lustiest yielded to, do miserably bring upon the Heart.
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and that can never be till the cause of that hardness be removed, which is a going on in the practice of these vile Lusts. O the malignity of their influence, they stop the Ears tha• the Heart becomes like the deaf Adder, they shut the Eyes, they fold up the Arms, the• make the Heart like an Adamant, regardle•• under threatnings,
and that can never be till the cause of that hardness be removed, which is a going on in the practice of these vile Lusts. O the malignity of their influence, they stop the Ears tha• the Heart becomes like the deaf Adder, they shut the Eyes, they fold up the Arms, the• make the Heart like an Adamant, regardle•• under threatenings,
let one Minister come after another and cry aloud, lift up their Voices like Trumpets in the shrillest manner as Boanerges; yet as Zephaniah telleth us in 3. Chap. 5. They know no shame: let God speak to them in their Prosperity, they will not hearken, 22. Jer. 21. let him multiply upon them the Fruits and Expressions of his Goodness, in daily Preservations, Deliverances, &c. yet they despise the Riches of his Goodness, 2. Rom. 4. and 32. Deut. 15. But Jesurun waxed fat, and kicked:
let one Minister come After Another and cry aloud, lift up their Voices like Trumpets in the shrillest manner as Boanerges; yet as Zephaniah Telleth us in 3. Chap. 5. They know no shame: let God speak to them in their Prosperity, they will not harken, 22. Jer. 21. let him multiply upon them the Fruits and Expressions of his goodness, in daily Preservations, Deliverances, etc. yet they despise the Riches of his goodness, 2. Rom. 4. and 32. Deuteronomy 15. But Jeshurun waxed fat, and Kicked:
then he forsook God which made him. O the malignity of Sin 's influence: Solomon saith in 9. Eccles. 3. It fills the Heart with madness while they live.
then he forsook God which made him. Oh the malignity of since is influence: Solomon Says in 9. Eccles. 3. It fills the Heart with madness while they live.
hadst thou ever any fear, or tenderness, any sense of Sin, any compunction of Heart. O if thou yieldest to thy Lusts, how quickly will all be extinguished;
Hadst thou ever any Fear, or tenderness, any sense of since, any compunction of Heart. O if thou yieldest to thy Lustiest, how quickly will all be extinguished;
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and not only so, but those Lusts will bring thee to such obduration as will lay thee naked and open to the unexpressible Misery of having that Scripture fulfilled upon thee, 6. Isaiah, and the 9. and 29 Chap. 10. The Lord hath poured upon you the Spirit of a deep sleep.
and not only so, but those Lustiest will bring thee to such obduration as will lay thee naked and open to the unexpressible Misery of having that Scripture fulfilled upon thee, 6. Isaiah, and the 9. and 29 Chap. 10. The Lord hath poured upon you the Spirit of a deep sleep.
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Alas, all is but as a Dream, whil• sin prevaileth it hardeneth the Heart to • degree of spiritual Phrensy, Hosea 7. 9. 5. Jer. 3. 5. Isa. 12. and 1. Chap. 5. lik• Jonah, fast asleep in the sides of the Ship tho' ready to perish.
Alas, all is but as a Dream, whil• since prevails it Hardeneth the Heart to • degree of spiritual Frenzy, Hosea 7. 9. 5. Jer. 3. 5. Isaiah 12. and 1. Chap. 5. lik• Jonah, fast asleep in the sides of the Ship though ready to perish.
Young men, remember it, yielding to your Lusts will so insensibly harden you, that you will be like • man that is seized with the dead Palsie, who• tho' you pinch and strike, he feels nothing or like Solomon 's besotted Wretch, 7. Pr•• 14, 15. They have stricken and beaten me, b• I felt it not.
Young men, Remember it, yielding to your Lustiest will so insensibly harden you, that you will be like • man that is seized with the dead Palsy, who• though you pinch and strike, he feels nothing or like Solomon is besotted Wretch, 7. Pr•• 14, 15. They have stricken and beaten me, b• I felt it not.
Or like the Prophet's Aet•opian, 13. Jer. 23. Can the Aethiopian chan•• his Skin, and the Leopard his Spots? the• may you change your accustomed Evi• Bernard describing the malignity of Sin's i•fluence as to its encroaching Nature, o•serves this Gradation: At first, saith he, S• is importable, next time heavy,
Or like the Prophet's Aet•opian, 13. Jer. 23. Can the aethiopian chan•• his Skin, and the Leopard his Spots? the• may you change your accustomed Evi• Bernard describing the malignity of Since i•fluence as to its encroaching Nature, o•serves this Gradation: At First, Says he, S• is importable, next time heavy,
5thly, These youthful Lusts indispose the Soul to Conversion, as they miserably enslave and defile the Affections, which are seated in the sensitive apperite of a man:
5thly, These youthful Lustiest indispose the Soul to Conversion, as they miserably enslave and defile the Affections, which Are seated in the sensitive apperite of a man:
these are planted in us to be subservient to our Souls in glorifying God, and working out our own Salvation : But through these youthful Lusts they become subservient to Satan,
these Are planted in us to be subservient to our Souls in glorifying God, and working out our own Salvation: But through these youthful Lustiest they become subservient to Satan,
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But are they so? dost thou draw nigh to God as thy exceeding joy? tell me, young man, where are thy Bethels? thy Penuels? I doubt, upon a serious review, it will be found quite otherwise, that vain thoughts have lodged in thy mind,
But Are they so? dost thou draw High to God as thy exceeding joy? tell me, young man, where Are thy Bethels? thy Penuels? I doubt, upon a serious review, it will be found quite otherwise, that vain thoughts have lodged in thy mind,
or rather wherein thy Affections have been committing spiritual Fornication with their Idols, or have been (Dinah like) gadding abroad with the Fools Eyes to and fro to the ends of the Earth.
or rather wherein thy Affections have been committing spiritual Fornication with their Idols, or have been (Dinah like) gadding abroad with the Fools Eyes to and from to the ends of the Earth.
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and in all this is thy minion Lust, that Youth is under the power of : some complain of continual distractions in Prayer, their Minds are like the unquiet Waves of the Sea, up and down;
and in all this is thy minion Lust, that Youth is under the power of: Some complain of continual distractions in Prayer, their Minds Are like the unquiet Waves of the Sea, up and down;
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and it is very observable that the more provision you make for the Flesh, to fulfil it in its lusts, the more dominion and tyranny it will have over your Thoughts and Affections in holy Duties:
and it is very observable that the more provision you make for the Flesh, to fulfil it in its Lustiest, the more dominion and tyranny it will have over your Thoughts and Affections in holy Duties:
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and is such a Prayer ever like to issue in thy Conversion, wherein thy Affections have been under the vile umpire and influence of thy Lusts? It may rather be called a Service done to thy Lusts, than to God.
and is such a Prayer ever like to issue in thy Conversion, wherein thy Affections have been under the vile umpire and influence of thy Lustiest? It may rather be called a Service done to thy Lustiest, than to God.
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Experience confirms this, that many in their youth have had shews of great affection in their Profession of Godliness, who have after a while fell away,
Experience confirms this, that many in their youth have had shows of great affection in their Profession of Godliness, who have After a while fell away,
O cursed Lusts, how unspeakable is that thraldom they lay our affectionate part under, that when thy Affections should be like Elijah 's fiery Chariot, to mount thy Soul up to Heaven, they should (through thy lust) be like the Wheels of a Jehu 's Chariot, furiously to hurry thy Soul to Hell.
O cursed Lustiest, how unspeakable is that thraldom they lay our affectionate part under, that when thy Affections should be like Elijah is fiery Chariot, to mount thy Soul up to Heaven, they should (through thy lust) be like the Wheels of a Jehu is Chariot, furiously to hurry thy Soul to Hell.
When at any time the Ship of thy Soul should hoise fail for Heaven, thy Affections (being defiled and led captive by thy Lusts) will (like a Sheet-Anchor) hold it back:
When At any time the Ship of thy Soul should hoist fail for Heaven, thy Affections (being defiled and led captive by thy Lustiest) will (like a Sheet-Anchor) hold it back:
which our Saviour telleth you, is that first, and great Commandment, on which all depends: for (saith Christ) on this hang all the Law and the Prophets.
which our Saviour Telleth you, is that First, and great Commandment, on which all depends: for (Says christ) on this hang all the Law and the prophets.
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Is he not th• chiefest, best, most excellent, comprehensive purest, fullest, and most immutable, permanent Good? Should not an object so admirably fit attract and allure thy superlati•• love? Do you not know, do n't your Co•sciences tell you, that your affections oug•• to be placed on God above all? and oug•• it not to fill your Souls with horror, whe• you find not your affections strongly be•• and inclined to him? how much more then should you loath your selves,
Is he not th• chiefest, best, most excellent, comprehensive Purest, Fullest, and most immutable, permanent Good? Should not an Object so admirably fit attract and allure thy superlati•• love? Do you not know, do ned your Co•sciences tell you, that your affections oug•• to be placed on God above all? and oug•• it not to fill your Souls with horror, whe• you find not your affections strongly be•• and inclined to him? how much more then should you loath your selves,
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and yet thus it is while thy Lusts are obeyed, instead of loving God, thou lovest thy Pleasures more than God : instead of hating Sin, thou hatest God more than Sin. O then, possess thy Soul throughly with a due and deep sense of this great Evil, that thy youthful Lusts do thy poor Soul in depraving thy Affections;
and yet thus it is while thy Lustiest Are obeyed, instead of loving God, thou Lovest thy Pleasures more than God: instead of hating since, thou Hatest God more than Sin. O then, possess thy Soul thoroughly with a due and deep sense of this great Evil, that thy youthful Lustiest doe thy poor Soul in depraving thy Affections;
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so that they seem to be in you, what the Devils were in the Herd of Swine, violently carrying you from God, the fountain of living Waters, to lying Vanities.
so that they seem to be in you, what the Devils were in the Heard of Swine, violently carrying you from God, the fountain of living Waters, to lying Vanities.
and give a Heart of Flesh, that quickens the dead Soul. In Conversion we are said to be his Workmanship, created in Christ Jesus unto goo• Works, 2. Ephes. 10. And St. John saith, 1. John 13. We are born again, not of Blood nor of the Will of the Flesh,
and give a Heart of Flesh, that quickens the dead Soul. In Conversion we Are said to be his Workmanship, created in christ jesus unto goo• Works, 2. Ephesians 10. And Saint John Says, 1. John 13. We Are born again, not of Blood nor of the Will of the Flesh,
and his people are said t• be a willing People in the day of his Power Psal. 110. 3. The Metaphors that the holy Ghost useth in Scripture, to set forth th•• work of Conversion by, do plainly poi•• out this, That no less power than that Omnipotent Power of God, is required to th• Conversion of a Sinner:
and his people Are said t• be a willing People in the day of his Power Psalm 110. 3. The Metaphors that the holy Ghost uses in Scripture, to Set forth th•• work of Conversion by, do plainly poi•• out this, That no less power than that Omnipotent Power of God, is required to th• Conversion of a Sinner:
as for instance ▪ (1.) That of the Resurrection from the dead 6. Rom. 4. to raise the Dead, is the effect •• an Almighty Power. (2.) That of Creation, 2. Ephes. 10. And who can create b• God? no Creature can, the mightiest A•g• cannot create the meanest Worm.
as for instance ▪ (1.) That of the Resurrection from the dead 6. Rom. 4. to raise the Dead, is the Effect •• an Almighty Power. (2.) That of Creation, 2. Ephesians 10. And who can create b• God? no Creature can, the Mightiest A•g• cannot create the Meanest Worm.
And in 1 Cor. 4. 7. Who maketh thee to differ from another? and what hast thou, that thou didst not receive? And it was God that opened Lydia 's Heart:
And in 1 Cor. 4. 7. Who makes thee to differ from Another? and what hast thou, that thou didst not receive? And it was God that opened Lydia is Heart:
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or him that preacheth it, but from the Spirit of God, whose Instruments we are, 2 Cor. 10. 4, 5. The Weapons of our Warfare (saith the Apostle) are mighty through God to the pulling down of strong holds, &c. And in 2 Cor. 4. 7. We have this Treasure in Earthen Vessels, that the Excellency of the Power may be of God:
or him that Preacheth it, but from the Spirit of God, whose Instruments we Are, 2 Cor. 10. 4, 5. The Weapons of our Warfare (Says the Apostle) Are mighty through God to the pulling down of strong holds, etc. And in 2 Cor. 4. 7. We have this Treasure in Earthen Vessels, that the Excellency of the Power may be of God:
and made bare, hi• Spirit poured out, and putting forth a quickning vital Energy; then there's little hope of Conversion, where this Almighty Agent is provoked so far forth,
and made bore, hi• Spirit poured out, and putting forth a quickening vital Energy; then there's little hope of Conversion, where this Almighty Agent is provoked so Far forth,
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This Text, it's true, speaketh of the Heathens, of whom the Apostle had been speaking before, in ver. 19, 20. he had been shewing what means they had to know God;
This Text, it's true, speaks of the heathens, of whom the Apostle had been speaking before, in ver. 19, 20. he had been showing what means they had to know God;
and you have superadded a further and more excellent Light, the Light of Scripture; and many of you have the enlightenings of the Spirit in manifold Convictions:
and you have superadded a further and more excellent Light, the Light of Scripture; and many of you have the enlightenings of the Spirit in manifold Convictions:
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I say what do you think will become of you, who obey not the Gospel? you may read in 2 Thess. 1. 7, 8. what your Portion will be, without a speedy fleeing your youthful Lusts. Did God give up the Heathens? O be afraid, young ones, that have the Light of Scripture before your Eyes in this Text : flee youthfu• lusts,
I say what do you think will become of you, who obey not the Gospel? you may read in 2 Thess 1. 7, 8. what your Portion will be, without a speedy fleeing your youthful Lusts. Did God give up the heathens? Oh be afraid, young ones, that have the Light of Scripture before your Eyes in this Text: flee youthfu• Lustiest,
Bowle down hill) rowling to Hell amain ▪ For if we sin wilfully, after that we have received the Knowledge of the Truth, there remains no more Sacrifice for Sin,
Bowl down hill) rolling to Hell amain ▪ For if we sin wilfully, After that we have received the Knowledge of the Truth, there remains no more Sacrifice for since,
or others, tending •• the same thing, to abandon your Lusts, striving with you? Have you had no Motion excited? have you had no Thoughts cast in that have had this aspect and tendency which you have represt,
or Others, tending •• the same thing, to abandon your Lustiest, striving with you? Have you had no Motion excited? have you had no Thoughts cast in that have had this aspect and tendency which you have repressed,
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and resisted through the indulgence of your youthful Lusts Know it, young man, that herein you hav• provoked God to take away his holy Spiri• and it is a righteous thing that the Spirit of God should retire,
and resisted through the indulgence of your youthful Lustiest Know it, young man, that herein you hav• provoked God to take away his holy Spiri• and it is a righteous thing that the Spirit of God should retire,
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and leave thee to thy youthful Lust, thou wilt be like Sampson, when his Locks (wherein his strength lay) were cut, Judges 16. 20. It was told Sampson that the Philistines were upon him,
and leave thee to thy youthful Lust, thou wilt be like Sampson, when his Locks (wherein his strength lay) were Cut, Judges 16. 20. It was told Sampson that the philistines were upon him,
and then who shall quicken thy dead Soul? Alas, if that great Master of Assemblies leave thee, never more to strive with thee : what can poor Ministers do? Suppose there were a vast Assembly o• Godly, able Divines met to consult abou• thy Cure;
and then who shall quicken thy dead Soul? Alas, if that great Master of Assemblies leave thee, never more to strive with thee: what can poor Ministers do? Suppose there were a vast Assembly o• Godly, able Divines met to consult abou• thy Cure;
they must all return (re infecta) i• vain, and say, as the King of Israel did i• another case to the poor Woman, that crie• to him in time of Famine, Help, my Lor• O King:
they must all return (re infecta) i• vain, and say, as the King of Israel did i• Another case to the poor Woman, that crie• to him in time of Famine, Help, my Lor• Oh King:
If God have given you the Spir•• of Slumber, and a deep Sleep, Isa. 29. • ▪ 11. Rom. 8. Can we open the Heart, God shut it up? Can we plow up the Groun• if God lay it Fallow? here's a judgment i• deed!
If God have given you the Spir•• of Slumber, and a deep Sleep, Isaiah 29. • ▪ 11. Rom. 8. Can we open the Heart, God shut it up? Can we blow up the Groun• if God lay it Fallow? here's a judgement i• deed!
If a man sin against God (saith Eli) w• shall intreat for him? So if God set him•e•• against a Soul, who can recover that So•• Thus you see the malignity of that infl•ence youthful Lusts have, in hindring of Coversion,
If a man since against God (Says Eli) w• shall entreat for him? So if God Set him•e•• against a Soul, who can recover that So•• Thus you see the malignity of that infl•ence youthful Lustiest have, in hindering of Conversion,
as those lusts do oppose the mea• of it, on God's part, provoking him to t•• judicial penal act, of withdrawing his Grac• and delivering up to their own hearts lust And therefore it is a duty of special conce•• to young ones, to flee their youthful lu•• But then in the second place, it will furth appear,
as those Lustiest do oppose the mea• of it, on God's part, provoking him to t•• judicial penal act, of withdrawing his Grac• and delivering up to their own hearts lust And Therefore it is a duty of special conce•• to young ones, to flee their youthful lu•• But then in the second place, it will forth appear,
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2. Youthful Lusts oppose the means of Conversion on our own part, such as Consideration, Prayer and attendance upon God in his holy Word, Resolution, and Reformation.
2. Youthful Lustiest oppose the means of Conversion on our own part, such as Consideration, Prayer and attendance upon God in his holy Word, Resolution, and Reformation.
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But then I say moreover, that where ever the Gospel cometh, and is preached, as it is now (blessed be God) among us (there is none that I know of so much as question it) but that all those who enjoy it,
But then I say moreover, that where ever the Gospel comes, and is preached, as it is now (blessed be God) among us (there is none that I know of so much as question it) but that all those who enjoy it,
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and to whom it is preached, have such a sufficiency of means, and aids for Conversion and Salvation granted to them, a is abundantly sufficient to convict, condemn,
and to whom it is preached, have such a sufficiency of means, and aids for Conversion and Salvation granted to them, a is abundantly sufficient to convict, condemn,
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that it was not so much their cannot, as their will not, and obstinate refusal, that is the proximate and immediate cause of their non-conversion and unbelief John 3. 19. This is the condemnation, Light i• come into the World,
that it was not so much their cannot, as their will not, and obstinate refusal, that is the proximate and immediate cause of their nonconversion and unbelief John 3. 19. This is the condemnation, Light i• come into the World,
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and pleadings with Sinners, in the Word of God, are raised and built : as for instance, Turn, turn ye, why will you dye• as I live, saith the Lord, I desire not the Death of a Sinner.
and pleadings with Sinners, in the Word of God, Are raised and built: as for instance, Turn, turn you, why will you dye• as I live, Says the Lord, I desire not the Death of a Sinner.
Thus having cleared what lay in our way as matter of Objection, and discouragement, touching the means of Conversion on our part, I shall proceed to consider (more particularly) those instituted means of Conversion;
Thus having cleared what lay in our Way as matter of Objection, and discouragement, touching the means of Conversion on our part, I shall proceed to Consider (more particularly) those instituted means of Conversion;
For the Means, I shall begin with that of Consideration, and that because I find the Holy Ghost in Scripture, beginning here with unconverted Sinners, commanding,
For the Means, I shall begin with that of Consideration, and that Because I find the Holy Ghost in Scripture, beginning Here with unconverted Sinners, commanding,
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Luke 15. 17. Here the Lord complains of that People's impenitence, in Jer. 8. 6. No man repented him: And in the next words relateth the Cause of it to be want of consideration, No man said, What have I done? O would but young men retire from the Noise,
Lycia 15. 17. Here the Lord complains of that People's impenitence, in Jer. 8. 6. No man repented him: And in the next words relateth the Cause of it to be want of consideration, No man said, What have I done? O would but young men retire from the Noise,
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what pains they have taken to satisfie their Lusts, stopping their Ears at the holy Instructions, Counsels Exhortations, intreaties of Parents & Ministers what estrangedness,
what pains they have taken to satisfy their Lustiest, stopping their Ears At the holy Instructions, Counsels Exhortations, entreaties of Parents & Ministers what estrangedness,
how sure it is that their youthful Sins will sooner or later find them out • how certain that God will bring them •• Judgment for all thy Pleasures in the Flesh, all thy Thoughts, Words and Deeds.
how sure it is that their youthful Sins will sooner or later find them out • how certain that God will bring them •• Judgement for all thy Pleasures in the Flesh, all thy Thoughts, Words and deeds.
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Thu• I say, would but young men take time •• commune with their own Souls about the•• tremendous matters, it would surely awake• and call them to fear,
Thu• I say, would but young men take time •• commune with their own Souls about the•• tremendous matters, it would surely awake• and call them to Fear,
and a full remission of all their Sins, and eternal Salvation, &c. and that it is not all the aggravations of their Sins, however they have been multiplied,
and a full remission of all their Sins, and Eternal Salvation, etc. and that it is not all the aggravations of their Sins, however they have been multiplied,
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and if you perish, and miss Salvation at last, it shall not be long of him So that this is undeniable (viz.) that Consideration on our part, is a most fit and apposite means of Conversion.
and if you perish, and miss Salvation At last, it shall not be long of him So that this is undeniable (viz.) that Consideration on our part, is a most fit and apposite means of Conversion.
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when the Father was on his dea•• bed, he called his Son to him, and laid hi• under a solemn engagement and promise ▪ That he would every day retire alone, a•• spend one quarter of an Hour in seriou• thinking.
when the Father was on his dea•• Bed, he called his Son to him, and laid hi• under a solemn engagement and promise ▪ That he would every day retire alone, a•• spend one quarter of an Hour in seriou• thinking.
bu• after a while he began to consider, what h•• Father's design was, in obliging him the• once a day to retiredness and thoughtfulness and then he began to call to mind his Sin• and wicked Life that he had lived:
bu• After a while he began to Consider, what h•• Father's Design was, in obliging him the• once a day to retiredness and thoughtfulness and then he began to call to mind his Sin• and wicked Life that he had lived:
how many young people do we see, by one base pleasure or other, always led captive from the time they awake in the Morning, till they lie down at Night,
how many young people do we see, by one base pleasure or other, always led captive from the time they awake in the Morning, till they lie down At Night,
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and never take time to consider or ask themselves, What have I done? What must I do to be saved? Where must I abide for ever? If a man rides through a Country full speed, he can never draw a true Map of that Country:
and never take time to Consider or ask themselves, What have I done? What must I do to be saved? Where must I abide for ever? If a man rides through a Country full speed, he can never draw a true Map of that Country:
when God calls, and Ministers •ll, and the dangers and miseries of thy nee••y Soul calls, O young man, consider thy •ays, remember thy Creator, know that • will bring thee to Judgment:
when God calls, and Ministers •ll, and the dangers and misery's of thy nee••y Soul calls, Oh young man, Consider thy •ays, Remember thy Creator, know that • will bring thee to Judgement:
yet these Lus• slight, & make nothing of all these amazin• and tremendous Truths, as if they were n• worthy of one quarter of an hours serio•• Consideration:
yet these Lus• slight, & make nothing of all these amazin• and tremendous Truths, as if they were n• worthy of one quarter of an hours serio•• Consideration:
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they do so haunt, a• shackle poor Sinners, as that they hold the• Prisoners (arctâ custodiâ) in close bondag• and will not allow them the liberty of co•sideration,
they do so haunt, a• shackle poor Sinners, as that they hold the• Prisoners (arctâ custodiâ) in close bondag• and will not allow them the liberty of co•sideration,
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and bethinking themselv•• Hence these Lusts are stiled Snares, Ne• Bonds, Eccles. 7. 28. 2 Tim. 2. 26. and this respect are Sinners compared to Ca•tives and Prisoners kept up.
and bethinking themselv•• Hence these Lustiest Are styled Snares, Ne• Bonds, Eccles. 7. 28. 2 Tim. 2. 26. and this respect Are Sinners compared to Ca•tives and Prisoners kept up.
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Another means, on our part, of Conversion, is Prayer; thus we read in Jer. 31. 18, 19. of Ephraim, when he was about turning, he prayeth to the God of all Grace, Turn thou me, and I shall be turned:
another means, on our part, of Conversion, is Prayer; thus we read in Jer. 31. 18, 19. of Ephraim, when he was about turning, he Prayeth to the God of all Grace, Turn thou me, and I shall be turned:
I know there are many deboist, lewd Youngsters in this Age, that imitate those prophane Wretches, of whose hellish Language you read in the 21. Job 14, 15. They say to the Almighty, Depart from us, we desire not the knowledge of thy Ways:
I know there Are many deboist, lewd Youngsters in this Age, that imitate those profane Wretches, of whose hellish Language you read in the 21. Job 14, 15. They say to the Almighty, Depart from us, we desire not the knowledge of thy Ways:
and then in the second Verse you have his Direction how to go about it, Take with you words, and turn unto the Lord, say unto him, Take away all Iniquity, and receive u• graciously.
and then in the second Verse you have his Direction how to go about it, Take with you words, and turn unto the Lord, say unto him, Take away all Iniquity, and receive u• graciously.
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and presently enjoyning Prayer, as a means on our part, ver. 27. Thus saith the Lord, I will yet for this be sought, by the House o• Israel, to do it for them.
and presently enjoining Prayer, as a means on our part, ver. 27. Thus Says the Lord, I will yet for this be sought, by the House o• Israel, to do it for them.
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if he prevail not, and cryeth out, O thou most patient (tho' provoked) God, it's matter of admiration, that thou sufferest such a Viper as I am to live and breath in thy common Air:
if he prevail not, and Cries out, Oh thou most patient (though provoked) God, it's matter of admiration, that thou sufferest such a Viper as I am to live and breath in thy Common Air:
O draw me into Union with thy blessed Son, unto whom none can come except thou draw : O let me never rest, till it be out of doubt, that I am converted,
O draw me into union with thy blessed Son, unto whom none can come except thou draw: Oh let me never rest, till it be out of doubt, that I am converted,
let my Tears be my Meat night and day, while I have a being, till I obtain Grace and Mercy to help my needy miserable Soul. After this manner is this Exercise to be performed,
let my Tears be my Meat night and day, while I have a being, till I obtain Grace and Mercy to help my needy miserable Soul. After this manner is this Exercise to be performed,
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and it brings God's Institution, it is under a promised Blessing, and many can set to their seals, that their labour herein hath not been in vain, with reference to Repentance and Conversion.
and it brings God's Institution, it is under a promised Blessing, and many can Set to their Seals, that their labour herein hath not been in vain, with Referente to Repentance and Conversion.
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Alas, when your Lusts grow clamorous, and you obsequious to them, they will breed in you an aversation & opposition to Prayer : you will not find a Heart inclined to,
Alas, when your Lustiest grow clamorous, and you obsequious to them, they will breed in you an aversation & opposition to Prayer: you will not find a Heart inclined to,
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hence in 1 Pet. 3. 7. the Apostle doth so earnestly press Husbands and Wives to exemplary walking, that your Prayers (saith he) be not hindred. Now there is nothing so much hindereth Prayer,
hence in 1 Pet. 3. 7. the Apostle does so earnestly press Husbands and Wives to exemplary walking, that your Prayers (Says he) be not hindered. Now there is nothing so much hindereth Prayer,
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hast thou been kindling the Fire of his Wrath all day, and dost thou think to obtain his favour all of a sudden? When thou hast been grieving his Spirit,
hast thou been kindling the Fire of his Wrath all day, and dost thou think to obtain his favour all of a sudden? When thou hast been grieving his Spirit,
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and Convictions, how canst thou expect the Comforter should come to thee? If a man were to plead for his Life at the Bar, would he be so mad as to distemper himself with strong Drink before hand;
and Convictions, how Canst thou expect the Comforter should come to thee? If a man were to plead for his Life At the Bar, would he be so mad as to distemper himself with strong Drink before hand;
if you intoxicate them with the stupefying Vapours, that arise from your fulfilled Lusts. It was holy Mr. Dod 's saying, That either Praying would make us leave off Sinning,
if you intoxicate them with the stupefying Vapours, that arise from your fulfilled Lusts. It was holy Mr. Dod is saying, That either Praying would make us leave off Sinning,
and how waste and desolate a thing is that? it will be like some Disease in the Body, that converts all the Food, that should nourish Nature, to the feeding themselves,
and how waste and desolate a thing is that? it will be like Some Disease in the Body, that converts all the Food, that should nourish Nature, to the feeding themselves,
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or like some Thief, or Thieves in a House, the Master's Goods and Stock continually waste and consume : and no wonder, the Viper is in their own Bosoms.
or like Some Thief, or Thieves in a House, the Masters Goods and Stock continually waste and consume: and no wonder, the Viper is in their own Bosoms.
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Thus, young men, your Lusts will bring leanness into your Souls in Prayer. O young man, dost thou find the Lord gone in Prayer, no discoveries of himself, but a great estrangedness:
Thus, young men, your Lustiest will bring leanness into your Souls in Prayer. O young man, dost thou find the Lord gone in Prayer, no discoveries of himself, but a great estrangedness:
would not this spoil the comfort of their communion? as we that are reasonable Creatures, don't love to be among unreasonable Brutes in the Wilderness,
would not this spoil the Comfort of their communion? as we that Are reasonable Creatures, don't love to be among unreasonable Brutus's in the Wilderness,
So a holy God regards not the Prayers, will not be enquired of, nor spoke with, by those who regard their Lusts in their Hearts, Isa. 58. 1, 2, 3, 4. Why have we fasted, and thou regardest not? You took pleasure ▪ saith the Lord,
So a holy God regards not the Prayers, will not be inquired of, nor spoke with, by those who regard their Lustiest in their Hearts, Isaiah 58. 1, 2, 3, 4. Why have we fasted, and thou regardest not? You took pleasure ▪ Says the Lord,
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And hence some cry out, To what purpose should we wait any longer? What profit is there in Praying to the Almighty? What sweetness in Ordinances? What is Christ more than another? Now, I pray whence is this? What is Christ a barren Wilderness? a Land of Darkness? a broken Cistern? a Field without a Treasure? a Well without Water? a Cloud without Rain? What is the Lord unwilling to hear? and pitty a poor distressed Sinner, that comes and makes its moan to him? And is it in vain to seek him? Oh no! Christ is precious, God is gracious, the hearer of Prayers, the rewarder of such as diligently seek him.
And hence Some cry out, To what purpose should we wait any longer? What profit is there in Praying to the Almighty? What sweetness in Ordinances? What is christ more than Another? Now, I pray whence is this? What is christ a barren Wilderness? a Land of Darkness? a broken Cistern? a Field without a Treasure? a Well without Water? a Cloud without Rain? What is the Lord unwilling to hear? and pity a poor distressed Sinner, that comes and makes its moan to him? And is it in vain to seek him? O no! christ is precious, God is gracious, the hearer of Prayers, the rewarder of such as diligently seek him.
and livest them never sell all, part with all, and so ru• divorced from them all, to Christ, taking his blessed Yoke upon thee, saying, He, an• he alone shall rule and reign in them,
and Livest them never fell all, part with all, and so ru• divorced from them all, to christ, taking his blessed Yoke upon thee, saying, He, an• he alone shall Rule and Reign in them,
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wash ye, make ye clean, &c. The truth is, your youthful Lusts in Prayer, do render you most abominable and odious in the sight of God : for they do (as it were) challenge, and bid defiance to God;
wash you, make you clean, etc. The truth is, your youthful Lustiest in Prayer, do render you most abominable and odious in the sighed of God: for they do (as it were) challenge, and bid defiance to God;
nay, let me tell you, God's anger is increased by such Prayers, and then I appeal to you what Good can be looked for from such Prayers? alas, rather Confusion, than Conversion.
nay, let me tell you, God's anger is increased by such Prayers, and then I appeal to you what Good can be looked for from such Prayers? alas, rather Confusion, than Conversion.
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and ther•fore it is a duty of such special concern me• for young men to flee youthful Lusts, becau•• of the malignity of their influence, expresse first in that they hinder Conversion.
and ther•fore it is a duty of such special concern me• for young men to flee youthful Lustiest, becau•• of the malignity of their influence, express First in that they hinder Conversion.
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There are two sorts of Temptations th•• we read of in Scripture, the Apostle Jam•• treats of both, in the 1. chap. ver. 2. and •• 14. The former sort are no other than Affl•ctions, which are for the probation an• tryal of the Christian's Faith and Patience and with respect to these the Apostle saith My Brethren count it all Joy,
There Are two sorts of Temptations th•• we read of in Scripture, the Apostle Jam•• treats of both, in the 1. chap. ver. 2. and •• 14. The former sort Are no other than Affl•ctions, which Are for the probation an• trial of the Christian's Faith and Patience and with respect to these the Apostle Says My Brothers count it all Joy,
and there provoke them to Intemp•rance : and to Gaming houses, and the• provoke them to consume their Estates, an• precious time : and to filthy houses, an• there provoke them to destroy themselv•• for the sake of brutish pleasures.
and there provoke them to Intemp•rance: and to Gaming houses, and the• provoke them to consume their Estates, an• precious time: and to filthy houses, an• there provoke them to destroy themselv•• for the sake of brutish pleasures.
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In this sen•• it is true, homo homini daemon: One is a Devil to another, i. e. tempters to Sin. But a these are but external movers, the princip•• Agent is thy own Lust within.
In this sen•• it is true, homo Homini daemon: One is a devil to Another, i. e. tempters to Sin. But a these Are but external movers, the princip•• Agent is thy own Lust within.
and fight against our Souls, 1 Pet. 2. O young men, your Lusts are like the me•• of Keilah to David, in the day of temptation, 1 Sam. 23. 11. Poor David was hate• and hunted up and down by Saul, who sough• his Life:
and fight against our Souls, 1 Pet. 2. O young men, your Lustiest Are like the me•• of Keilah to David, in the day of temptation, 1 Sam. 23. 11. Poor David was hate• and hunted up and down by Saul, who sough• his Life:
at length he cometh to Keilah presently it was told Saul, that David w•• come to Keilah. David enquireth of the Lor• Whether the men of Keilah would deliver him up into the hands of his Enemy Saul? And the Lord said, They will deliver thee up.
At length he comes to Keilah presently it was told Saul, that David w•• come to Keilah. David enquireth of the Lor• Whither the men of Keilah would deliver him up into the hands of his Enemy Saul? And the Lord said, They will deliver thee up.
Thus if you follow not this counsel, to flee your youthful lusts, they will certainly deliver you up in the hour of temptation, that you will not be able to deliver your own Soul:
Thus if you follow not this counsel, to flee your youthful Lustiest, they will Certainly deliver you up in the hour of temptation, that you will not be able to deliver your own Soul:
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When Judas his heart was set upon the lust of Covetousness, how miserably was he overcome, with many desperate Temptations, he will betray the precious Life,
When Judas his heart was Set upon the lust of Covetousness, how miserably was he overcome, with many desperate Temptations, he will betray the precious Life,
Suppose it be the Lust of Uncleanness, what pernicious temptation doth this cast many young men upon? frequenting Satan's Seminaries, those Chappels of Hell, Stews and Plays, wher• oftentimes are Challenges, Stabs, Comba•• Blood, and Murder:
Suppose it be the Lust of Uncleanness, what pernicious temptation does this cast many young men upon? frequenting Satan's Seminaries, those Chapels of Hell, Stews and Plays, wher• oftentimes Are Challenges, Stabs, Comba•• Blood, and Murder:
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thus have many ventured as deep as Hell, to gratifie their filthy Lusts. Hence they are said to draw Iniqui•• as with Cart-ropes, Isa. 5. 8. and that the wearied themselves to commit Iniquity, Jer. 9. • and compared to fed Horses, every one neig•ed after his Neighbours Wife, Jer. 5. 8. an• carried on with a bruitish rage, against a• reason, without any counsel, or consideration;
thus have many ventured as deep as Hell, to gratify their filthy Lusts. Hence they Are said to draw Iniqui•• as with Cart-ropes, Isaiah 5. 8. and that the wearied themselves to commit Iniquity, Jer. 9. • and compared to fed Horses, every one neig•ed After his Neighbours Wife, Jer. 5. 8. an• carried on with a brutish rage, against a• reason, without any counsel, or consideration;
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this is that which the Apostle callet• NONLATINALPHABET the eagerness of Lust, noteth a raging eagerness. 1 Thes. 4. 5. • that, where it is consented to, it carrieth a• before it, breaks all sorts of Bonds, the La• of God, the Law of Nature;
this is that which the Apostle callet• the eagerness of Lust, notes a raging eagerness. 1 Thebes 4. 5. • that, where it is consented to, it Carrieth a• before it, breaks all sorts of Bonds, the La• of God, the Law of Nature;
An i•stance hereof holy Providence, while I a• writing, affords me, of a young man, th• through yielding to the Lust of Concup•scence, hath plunged himself into such drea•ful Temptations,
an i•stance hereof holy Providence, while I a• writing, affords me, of a young man, th• through yielding to the Lust of Concup•scence, hath plunged himself into such drea•ful Temptations,
The holy Apostle telleth us, Th•• when Lust hath conceived, it bringeth forth S•• that is the outward act of Sin, and when S• is finished, it bringeth forth Death.
The holy Apostle Telleth us, Th•• when Lust hath conceived, it brings forth S•• that is the outward act of since, and when S• is finished, it brings forth Death.
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thus here, according to that noted place, Matth. 15. 19. Out of the Heart proceed evil Thoughts, Murders, Adulteries, Fornications, Thefts, false Witness, Blasphemies.
thus Here, according to that noted place, Matthew 15. 19. Out of the Heart proceed evil Thoughts, Murders, Adulteries, Fornications, Thefts, false Witness, Blasphemies.
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when Satan came to tempt him, he found nothing in him, John 14. 13. nothing to comply with him, there was no internal temper, no indwelling lust, no corrupt matter to fasten on : but it is otherwise with us, A man's Enemies (saith Christ) are they of his own House.
when Satan Come to tempt him, he found nothing in him, John 14. 13. nothing to comply with him, there was no internal temper, no indwelling lust, no corrupt matter to fasten on: but it is otherwise with us, A Man's Enemies (Says christ) Are they of his own House.
Lust hath much of the subtilty of the old Serpent in its blinding Sinners minds, i• draweth young men to sin, by drawing a vail over their Consciences;
Lust hath much of the subtlety of the old Serpent in its blinding Sinners minds, i• draws young men to since, by drawing a Vail over their Consciences;
Hence the voluptuous, and unwary Youth are ensnared, as you read frequently in the Proverbs 1. Chap. and the 7. Chap. promising themselves abundance of satisfaction, in yielding to their Lusts 18. ver.
Hence the voluptuous, and unwary Youth Are Ensnared, as you read frequently in the Proverbs 1. Chap. and the 7. Chap. promising themselves abundance of satisfaction, in yielding to their Lustiest 18. ver.
of that 7. of the Prov. Come let •• take our fill, and solace our selves with Loves Stolen Waters are sweet, and Bread eaten in secret is pleasant, Prov. 9. 17. Doth Ahab sell himself to his Lusts to work wickedness? what gratis? Oh no, his lusts promise him a brave Vineyard.
of that 7. of the Curae Come let •• take our fill, and solace our selves with Loves Stolen Waters Are sweet, and Bred eaten in secret is pleasant, Curae 9. 17. Does Ahab fell himself to his Lustiest to work wickedness? what gratis? O no, his Lustiest promise him a brave Vineyard.
And what got Gehazi by his Lye, but a Leprosie entailed upon him, and his Heirs for ever? And what got Achan by his Wedge? It is the notion of one upon it, That it was a wedge to cleave asunder his Soul from God:
And what god Gehazi by his Lie, but a Leprosy entailed upon him, and his Heirs for ever? And what god achan by his Wedge? It is the notion of one upon it, That it was a wedge to cleave asunder his Soul from God:
and that her Guests are in the Depths of Hell. I have read a Story • a Roman Soldier, who was by a Cou•• Marshal condemned to dye for breaking hi• rank, to steal a Bunch of Grapes;
and that her Guests Are in the Depths of Hell. I have read a Story • a Roman Soldier, who was by a Cou•• Marshal condemned to die for breaking hi• rank, to steal a Bunch of Grapes;
and •• he was going to execution, some of th• Soldiers envied him, that he had Grapes and they had none, (saith he) Do ye em• me my Grapes, I must pay dear for them.
and •• he was going to execution, Some of th• Soldiers envied him, that he had Grapes and they had none, (Says he) Do you em• me my Grapes, I must pay dear for them.
S• may we say of all the pleasure of your Lust• its last act is always Tragical, it serveth th• young man as Absolom did Amnon, whe• his Heart was merry with Wine,
S• may we say of all the pleasure of your Lust• its last act is always Tragical, it serves th• young man as Absalom did Amnon, whe• his Heart was merry with Wine,
Your Lusts will promise you a Paradise, and pay you with a bryary and tho•ny Wilderness, where if you have a min• to be torn with Bushes, fed with Ashe• stung with Serpents, scorch'd with Burning and that everlasting, you may credit thei• youthful Lusts. And this brings me to th• third and last Particular, expressive of the malignity of youthful Lusts influence, viz. That they hasten your Destruction.
Your Lustiest will promise you a Paradise, and pay you with a bryary and tho•ny Wilderness, where if you have a min• to be torn with Bushes, fed with Ashe• stung with Serpents, scorched with Burning and that everlasting, you may credit thei• youthful Lusts. And this brings me to th• third and last Particular, expressive of the malignity of youthful Lustiest influence, viz. That they hasten your Destruction.
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but in the last place, in that they hasten your destruction, as you may read in these following Scriptures, Rom. 6. 21. What fruit had ye then in those things,
but in the last place, in that they hasten your destruction, as you may read in these following Scriptures, Rom. 6. 21. What fruit had you then in those things,
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Matth. 18. 8, 9. If thy right Hand offend thee, cut it off, &c. or no entring into Life eternal, Isa. 3. 10. Now in vain were all these Revelations of the determined and immutable Will of God in his Word,
Matthew 18. 8, 9. If thy right Hand offend thee, Cut it off, etc. or no entering into Life Eternal, Isaiah 3. 10. Now in vain were all these Revelations of the determined and immutable Will of God in his Word,
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but if once his Conscience comes to be throughly convinced, that his lusts will most surely find him out, that his Damnation lingreth not, slumbreth not,
but if once his Conscience comes to be thoroughly convinced, that his Lustiest will most surely find him out, that his Damnation lingereth not, Slumbereth not,
Now in order to the awakening the Conscience of wild and wanton Youth, to flee their youthful Lusts, let them but weigh this Argument taken out of God's Word, who hath peremptorily declared, that he will by no means clear the Guilty;
Now in order to the awakening the Conscience of wild and wanton Youth, to flee their youthful Lustiest, let them but weigh this Argument taken out of God's Word, who hath peremptorily declared, that he will by no means clear the Guilty;
but is angry with them every day, and hath revealed his Wrath from Heaven, against all that persist in their Lusts, let them steep their thoughts in such terrible & tremendous Scriptures,
but is angry with them every day, and hath revealed his Wrath from Heaven, against all that persist in their Lustiest, let them steep their thoughts in such terrible & tremendous Scriptures,
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So that as soon should God cease to be God, as the Sinner that goeth on in his Trespasses, should go unpunished, the certainty of whose destruction depends upon the irrevocable Will of God : God hath said it, the Lord hath spoken it,
So that as soon should God cease to be God, as the Sinner that Goes on in his Trespasses, should go unpunished, the certainty of whose destruction depends upon the irrevocable Will of God: God hath said it, the Lord hath spoken it,
Alas we that dwell at ease, and enjoy our health, are not able fully to conceive, what the power of the Lord's anger and wrath is, which he hath revealed against Sin, and Sinners.
Alas we that dwell At ease, and enjoy our health, Are not able Fully to conceive, what the power of the Lord's anger and wrath is, which he hath revealed against since, and Sinners.
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you may see its stinging efficacy in the 33. Isa. and 14. Now in the days of your vanity and pleasure, this Argument and Reason is wrapt up like a Flag about the Staff:
you may see its stinging efficacy in the 33. Isaiah and 14. Now in the days of your vanity and pleasure, this Argument and Reason is wrapped up like a Flag about the Staff:
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Hell and Damnation are but as it were in semine, and your persisting in Si• is called a treasuring up of Wrath agains• that great and terrible Day of Wrath that is approaching;
Hell and Damnation Are but as it were in Seed, and your persisting in Si• is called a treasuring up of Wrath agains• that great and terrible Day of Wrath that is approaching;
O with what unexpressible rage and fury will their Consciences then reflect on their fore-past Sins You read in James, that when Lust is consummate, it bringeth forth Death,
O with what unexpressible rage and fury will their Consciences then reflect on their forepast Sins You read in James, that when Lust is consummate, it brings forth Death,
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and Sentence, Depart ye cursed, &c. So that here in the final issue of your youthful lusts, they will (if you flee them not) cast you into the Fire of Hell, with an utter destructio• from the presence of the Lord.
and Sentence, Depart you cursed, etc. So that Here in the final issue of your youthful Lustiest, they will (if you flee them not) cast you into the Fire of Hell, with an utter destructio• from the presence of the Lord.
and forsaking your Dalilah-corruptions, 〈 ◊ 〉 might have it in readiness to answer, Avoid Satan, what tell you me of pains in parting with, or departing from Sin;
and forsaking your Dalilah-corruptions, 〈 ◊ 〉 might have it in readiness to answer, Avoid Satan, what tell you me of pains in parting with, or departing from since;
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and Heaven, and the undergoing the pains of Hell's torments, the Fire that is never quenched, the Worm that never dyes? O Devil, that wouldst tempt me to sin;
and Heaven, and the undergoing the pains of Hell's torments, the Fire that is never quenched, the Worm that never dies? O devil, that Wouldst tempt me to since;
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O vile Lust that wouldst entice me, and draw me to fulfil your unreasonable request, is it easie to dwell with everlasting Burning? If I dwell with you,
Oh vile Lust that Wouldst entice me, and draw me to fulfil your unreasonable request, is it easy to dwell with everlasting Burning? If I dwell with you,
and hearken to you, if I flee you not, I must dwell and lodge for ever and ever in Tophet. Is it not better to dwell with Lyons, Bears, Serpents, Adders, here in a Wilderness all my Life on Earth,
and harken to you, if I flee you not, I must dwell and lodge for ever and ever in Tophet. Is it not better to dwell with Lyons, Bears, Serpents, Adders, Here in a Wilderness all my Life on Earth,
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What if I should gain a little beastly pleasure, or perishing earthly treasure, by obeying my youthful lust? what then? when God takes away my Soul, Job 27. 7, 8. and in Matth. 16. 25, 26. What is a man profited though he should gain the whole World,
What if I should gain a little beastly pleasure, or perishing earthly treasure, by obeying my youthful lust? what then? when God Takes away my Soul, Job 27. 7, 8. and in Matthew 16. 25, 26. What is a man profited though he should gain the Whole World,
and lose his own Soul? What can a man give in exchange for his Soul? Wherefore as Moses spake unto the Congregation of Israel in the case of Korah, Dathan, and Abaram, saying, Depart I pray you from the Tents of wicked men,
and loose his own Soul? What can a man give in exchange for his Soul? Wherefore as Moses spoke unto the Congregation of Israel in the case of Korah, Dathan, and Abaram, saying, Depart I pray you from the Tents of wicked men,
and touch nothing of theirs, lest ye be consumed in all their Sins. So I say to you, young people, flee your wicked lusts, touch nothing of them, lest you be consumed.
and touch nothing of theirs, lest you be consumed in all their Sins. So I say to you, young people, flee your wicked Lustiest, touch nothing of them, lest you be consumed.
or burnt to Ashes in Flames, than that your Souls and Bodies should be swallowed up in Tophet, and burnt in the Lake of Fire and Brimstone, world without end,
or burned to Ashes in Flames, than that your Souls and Bodies should be swallowed up in Tophet, and burned in the Lake of Fire and Brimstone, world without end,
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while you abide in them, the Wrath of God abideth on you, John 3. 36. its all being within the reach of the Wrath of God ▪ within the •ail of his storm.
while you abide in them, the Wrath of God Abideth on you, John 3. 36. its all being within the reach of the Wrath of God ▪ within the •ail of his storm.
O what is it then to be just under it? Amos 2. 14. How much more desireable were it to lie open to famine, Pestilence, Bloodsheds, &c. than to be exposed to the Storms, and strokes of God's vengeance.
O what is it then to be just under it? Amos 2. 14. How much more desirable were it to lie open to famine, Pestilence, Bloodsheds, etc. than to be exposed to the Storms, and Strokes of God's vengeance.
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whether it be possible for any one of you, to do any thing more directly to the ruin of himself, (tho' you should study for it seven years) than to go on impenitently in the fulfilling thy Lusts. That judgment that in it self is slow,
whither it be possible for any one of you, to do any thing more directly to the ruin of himself, (though you should study for it seven Years) than to go on impenitently in the fulfilling thy Lusts. That judgement that in it self is slow,
It's true, God may grant you further patience, but you cannot promise your selves an hours patience, you are not sure of being out of Hell one hour longer.
It's true, God may grant you further patience, but you cannot promise your selves an hours patience, you Are not sure of being out of Hell one hour longer.
The Iniquity of Ephraim (saith the Lord) is bound up, Hos. 13. 12. And in Psal. 50. I held my peace (saith God) and thou thoughtest me such an one as thy self:
The Iniquity of Ephraim (Says the Lord) is bound up, Hos. 13. 12. And in Psalm 50. I held my peace (Says God) and thou thoughtest me such an one as thy self:
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But be it known to you• God hath (as Job speaketh) sealed up you• youthful Sins in a Bag against the day •• Judgment, in which day God will recko• with you for all,
But be it known to you• God hath (as Job speaks) sealed up you• youthful Sins in a Bag against the day •• Judgement, in which day God will recko• with you for all,
If you adve•ture to cry Peace, Peace, behold swift a• sudden destruction is coming upon you, according to the unalterable Law of the grea• God, Psal. 68. 21. But God shall wound th• head of his enemies,
If you adve•ture to cry Peace, Peace, behold swift a• sudden destruction is coming upon you, according to the unalterable Law of the grea• God, Psalm 68. 21. But God shall wound th• head of his enemies,
how fain would such flee to the Rocks, Mountains, Hills, and there be glad if they would but fall upon them, to cover and hide them from the wrath of a Sin-revenging God? Rev. 6. 15, 16. Now God commands you to flee Sin,
how fain would such flee to the Rocks, Mountains, Hills, and there be glad if they would but fallen upon them, to cover and hide them from the wrath of a Sin revenging God? Rev. 6. 15, 16. Now God commands you to flee since,
But if you be contentious and disobedient, why then he himself will not let you escape, Hebr. 2. 3. That's a startling Question in Isa. 10. 3. And what will you do in the day of visitation,
But if you be contentious and disobedient, why then he himself will not let you escape, Hebrew 2. 3. That's a startling Question in Isaiah 10. 3. And what will you do in the day of Visitation,
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and in the desolation which shall come from far? to whom will you flee for help? and where will you leave your glory? methinks that other Scripture in Job 5. 1. might put you in fear;
and in the desolation which shall come from Far? to whom will you flee for help? and where will you leave your glory? methinks that other Scripture in Job 5. 1. might put you in Fear;
Then shall you call on me, but I will not answer, &c. O that young Men did but see the Truth of this, viz. the certain and sure destruction that they are pulling down upon their own heads,
Then shall you call on me, but I will not answer, etc. O that young Men did but see the Truth of this, viz. the certain and sure destruction that they Are pulling down upon their own Heads,
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while they embrace their Lusts When the Disciples saw themselves in danger of drowning, they earnestly solicited their Lord and Master Christ to save them, Matth. 8. 25. But do you hear young Men ▪ you are in greater danger than drowning, you are in danger of damning.
while they embrace their Lustiest When the Disciples saw themselves in danger of drowning, they earnestly solicited their Lord and Master christ to save them, Matthew 8. 25. But do you hear young Men ▪ you Are in greater danger than drowning, you Are in danger of damning.
When Jo• was under some fearful apprehensions o• this, see how pathetically he takes on, in Job 10. 1, 2. I am weary of my life, I wil• speak in the bitterness of my soul.
When Jo• was under Some fearful apprehensions o• this, see how pathetically he Takes on, in Job 10. 1, 2. I am weary of my life, I wil• speak in the bitterness of my soul.
they proclaim a Fast, and cloath themselves in Sackcloth, confess and forsake their Sins, &c. O Young Men, Are you tempted by the delights of Sense then place these Terrors of the Lord agains• those sensual Joys.
they proclaim a Fast, and cloth themselves in sackcloth, confess and forsake their Sins, etc. Oh Young Men, are you tempted by the delights of Sense then place these Terrors of the Lord agains• those sensual Joys.
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Let me ask you, Could you be content to be cast into scalding Lead for a Banquet of Wine? Or for a drop •• Pleasure upon Earth, to have an Ocean o• Torment in Hell? See Luke 16. 25. Son remember thou in thy life-time hadst thy good things,
Let me ask you, Could you be content to be cast into scalding Led for a Banquet of Wine? Or for a drop •• Pleasure upon Earth, to have an Ocean o• Torment in Hell? See Lycia 16. 25. Son Remember thou in thy lifetime Hadst thy good things,
and that particularly as they hinder their Conversion, hurry them into grievous Temptations, and hasten their destruction, which brings me to the last Question. Quest. 4. and last:
and that particularly as they hinder their Conversion, hurry them into grievous Temptations, and hasten their destruction, which brings me to the last Question. Quest. 4. and last:
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Answ. Before I proceed to the consideration of distinct Rules and Remedies suitable to each particular Sin that Youth stands inclined to, I shall, by way of Premise, lay down one general Rule, which will be of unanswerable advantage to you,
Answer Before I proceed to the consideration of distinct Rules and Remedies suitable to each particular since that Youth Stands inclined to, I shall, by Way of Premise, lay down one general Rule, which will be of unanswerable advantage to you,
For want •• this it is, that there suddenly spring up •• many rotten Professors, so many almost an• half-Christians, such multitudes that after •• season fall from their Profession,
For want •• this it is, that there suddenly spring up •• many rotten Professors, so many almost an• half-Christians, such Multitudes that After •• season fallen from their Profession,
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and gro• loose and vain, turning the grace of God i• wantonness, and returning with the dog to •• vomit, and with the swine to the wallowi•• again in the mire;
and gro• lose and vain, turning the grace of God i• wantonness, and returning with the dog to •• vomit, and with the Swine to the wallowi•• again in the mire;
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and under the efficacy an• strength of these Convictious, they have ••gorously gone to work, making Vows an• Promises, O what they would be and do •• time to come, &c. That one would ha•• thought, they would never have been Slav• and Drudges to their Lusts any more.
and under the efficacy an• strength of these Convictious, they have ••gorously gone to work, making Vows an• Promises, Oh what they would be and do •• time to come, etc. That one would ha•• Thought, they would never have been Slav• and Drudges to their Lustiest any more.
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as Enemies, to the ways of God, they woul• certainly have said with Hazael, Are we D•• that we should ever do so? Yet I have seen it, all their early Goodness hath proved but as an early Dew, and a morning Cloud.
as Enemies, to the ways of God, they woul• Certainly have said with hazael, are we D•• that we should ever do so? Yet I have seen it, all their early goodness hath proved but as an early Due, and a morning Cloud.
than to this grand Error in the Foundation? viz. Their Natures were never changed by converting Grace, there never had been the implantation of a Principle of saving Faith, in grafting them into Christ:
than to this grand Error in the Foundation? viz. Their Nature's were never changed by converting Grace, there never had been the implantation of a Principle of Saving Faith, in grafting them into christ:
or like those silly People, that a• ever learning, but never come to the knowledg• of the Truth, remaining in the very gall • bitterness, and bond of iniquity.
or like those silly People, that a• ever learning, but never come to the knowledg• of the Truth, remaining in the very Gall • bitterness, and bound of iniquity.
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Hence ou• Saviour first expostulates, and asks the Question in Matth. 6. 16. Can Men gather Grape on Thorns? And in Matth. 12. 33. and the he answers it, and determines;
Hence ou• Saviour First expostulates, and asks the Question in Matthew 6. 16. Can Men gather Grape on Thorns? And in Matthew 12. 33. and the he answers it, and determines;
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O young People, if in an•thing you need a light to guide your Feet i• the way of Life, it is here, to see the utte• impossibility of ever being effectually divorced from Sin, without Union to and wit• Christ,
O young People, if in an•thing you need a Light to guide your Feet i• the Way of Life, it is Here, to see the utte• impossibility of ever being effectually divorced from since, without union to and wit• christ,
An imperfect work, havin• some apprehension of Sin and Misery, an• some fears and affections for a season, an• then some apprehensions and hopes of Mercy, and all these without being humbled throughly, and to purpose;
an imperfect work, havin• Some apprehension of since and Misery, an• Some fears and affections for a season, an• then Some apprehensions and hope's of Mercy, and all these without being humbled thoroughly, and to purpose;
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so as that Sin be such an intolerable evil and insupportable burden, as that the poor Soul cannot bear, is not able to live without freedom and deliverance,
so as that since be such an intolerable evil and insupportable burden, as that the poor Soul cannot bear, is not able to live without freedom and deliverance,
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neither will all the circumstantials, and semi ▪ persuasions in Soul-matters, ever lay the Ax to the root of your Lusts, to fetch out the core of Sin there,
neither will all the circumstantials, and semi ▪ persuasions in Soulmatters, ever lay the Ax to the root of your Lustiest, to fetch out the core of since there,
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there must be a deep, inward, powerful work, such as may carry the Soul through the pangs and struglings of the New-birth, out of it self both as to Sin,
there must be a deep, inward, powerful work, such as may carry the Soul through the pangs and strugglings of the New birth, out of it self both as to since,
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like the Man in the Gospel, Mat. 12 43, 44, 45. When the unclean spirit is gone out of a man, he walketh through dry places, seeking rest, but findeth none.
like the Man in the Gospel, Mathew 12 43, 44, 45. When the unclean Spirit is gone out of a man, he walks through dry places, seeking rest, but finds none.
Hence our blessed Saviour i• John 3. 3. pronounceth, Except a man be bo•• again, he cannot see the kingdom of Go• Wherefore again and again, I advise Young Ones to see to their Foundation:
Hence our blessed Saviour i• John 3. 3. pronounceth, Except a man be bo•• again, he cannot see the Kingdom of Go• Wherefore again and again, I Advice Young Ones to see to their Foundation:
The Lord open your eye• and hearts, and cause you to see and feel the truth and power of this first general Rule, o• Means, in order to the fleeing your youthful Lusts.
The Lord open your eye• and hearts, and cause you to see and feel the truth and power of this First general Rule, o• Means, in order to the fleeing your youthful Lusts.
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and your own Salvation, and would not be condemned with ungodly and impenitent Sinners at last, that you do not refuse to put in practice what shall be taught you in the following Rules,
and your own Salvation, and would not be condemned with ungodly and impenitent Sinners At last, that you do not refuse to put in practice what shall be taught you in the following Rules,
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all which, I at large and distinctly treated on under the first Enquiry, viz. What were those Sins that might be more especially called youthful Sins? Now forasmuch as these three border so near and close upon each other, I shall,
all which, I At large and distinctly treated on under the First Enquiry, viz. What were those Sins that might be more especially called youthful Sins? Now forasmuch as these three border so near and close upon each other, I shall,
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Dost thou now remember thy Creator? Art thou aware of his holy Eye and Presence? Canst thou blear and blin• the pure piercing flaming Eye of Heaven ▪ What, wilt thou dare to pilfer, steal, be undutiful,
Dost thou now Remember thy Creator? Art thou aware of his holy Eye and Presence? Canst thou blear and blin• the pure piercing flaming Eye of Heaven ▪ What, wilt thou Dare to pilfer, steal, be undutiful,
and Omniscience of God to themselves, in the midst of their juvenile Extravagancies, how would it a we and fill their Souls with trembling? one Aspect of this Eye of God, •• able to make the whole Earth tremble, Psal. 104. 32. He looketh on the Earth, and it trembleth.
and Omniscience of God to themselves, in the midst of their juvenile Extravagancies, how would it a we and fill their Souls with trembling? one Aspect of this Eye of God, •• able to make the Whole Earth tremble, Psalm 104. 32. He looks on the Earth, and it Trembleth.
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as David speaketh in the 16. Psal 8. and at your right hand, then would you? could you? durst you be so vain, fickle, unstable, tossed up and down with every puff of windy pleasures? Oh no,
as David speaks in the 16. Psalm 8. and At your right hand, then would you? could you? durst you be so vain, fickle, unstable, tossed up and down with every puff of windy pleasures? O no,
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See that 139. Psal. v. Thou compassest my Path, saith David, and o• lying down, and art acquainted with my Way v. 7. Whither shall I go from thy Spirit? whither shall I flee from thy Presence? If ascend up to Heaven, thou art there:
See that 139. Psalm v. Thou compassest my Path, Says David, and o• lying down, and art acquainted with my Way v. 7. Whither shall I go from thy Spirit? whither shall I flee from thy Presence? If ascend up to Heaven, thou art there:
and dwe•• in the uttermost parts of the Sea, even th• shall thy Hand lead me, &c. Sure, you• men, this would call in your vain, an• stragling thoughts,
and dwe•• in the uttermost parts of the Sea, even th• shall thy Hand led me, etc. Sure, you• men, this would call in your vain, an• straggling thoughts,
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There is a Story, of a pious man, have met with, who being desirous to reclai• an unchaste Woman, from her lewd a• vile Conversation, took this course wi•• her, he came to her, pretending to ha• some wanton dalliances with her, provide it might be done with all privacy;
There is a Story, of a pious man, have met with, who being desirous to reclai• an unchaste Woman, from her lewd a• vile Conversation, took this course wi•• her, he Come to her, pretending to ha• Some wanton dalliances with her, provide it might be done with all privacy;
and what will it profit us to shun the Eye of man, when the Eye of God is still upon us? Methinks this consideration should change thy youthful froth and fury into a serious gravity and sobriety;
and what will it profit us to shun the Eye of man, when the Eye of God is still upon us? Methinks this consideration should change thy youthful froth and fury into a serious gravity and sobriety;
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nor sleepeth, Psal. 121. 4. It was excellent advice, that a Rabbi gave to one of his young Pupils, Three things, saith he, I would have thee remember all day long;
nor Sleepeth, Psalm 121. 4. It was excellent Advice, that a Rabbi gave to one of his young Pupils, Three things, Says he, I would have thee Remember all day long;
If a Husband have a jealous Eye over a Wife, or a Master over his Servant, what a curb and bridle is it, to restrain the one from filthiness? and the other from falseness? and if so,
If a Husband have a jealous Eye over a Wife, or a Master over his Servant, what a curb and bridle is it, to restrain the one from filthiness? and the other from falseness? and if so,
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and tame the wild fierceness an• wantonness of Youth, especially if yo• possess your Soul with the deep apprehensions, that his Eye is an Eye of Justic• too, that is, to bring you to Judgment, fo• all your youthful Vanities and Follies.
and tame the wild fierceness an• wantonness of Youth, especially if yo• possess your Soul with the deep apprehensions, that his Eye is an Eye of Justic• too, that is, to bring you to Judgement, fo• all your youthful Vanities and Follies.
I• this sense, the Prophet Jeremiah explainet• it, Jer. 32. 19. Thine Eyes are upon all th• Ways of the Sons of men, to give every o•• according to his Ways,
I• this sense, the Prophet Jeremiah explainet• it, Jer. 32. 19. Thine Eyes Are upon all th• Ways of the Sons of men, to give every o•• according to his Ways,
the serious thoughts of which made such deep impressions on the Heart •• Augustine, that in his 8th Sermon concerning the coming of Christ to Judgment, h• saith, Ecce in quo periculo incessanter conside• &c. Behold in what danger I stand continually,
the serious thoughts of which made such deep impressions on the Heart •• Augustine, that in his 8th Sermon Concerning the coming of christ to Judgement, h• Says, Ecce in quo periculo incessanter conside• etc. Behold in what danger I stand continually,
O would but young people, when they are in their brisk and careless moods, with this holy man, represent it to themselves, that they are thus in the presence,
O would but young people, when they Are in their brisk and careless moods, with this holy man, represent it to themselves, that they Are thus in the presence,
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Wherefore in the close of this Rule, let me present you with a collection of choice Scriptures, that may be as a continual guide for youth to direct their Paths in the good Old way,
Wherefore in the close of this Rule, let me present you with a collection of choice Scriptures, that may be as a continual guide for youth to Direct their Paths in the good Old Way,
how they may be all the day long in the fear of the Lord, and also that may be as an Angel with a drawn Sword in their evil ways to restrain their steps therein.
how they may be all the day long in the Fear of the Lord, and also that may be as an Angel with a drawn Sword in their evil ways to restrain their steps therein.
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Job 31. 41. Doth he not see my Ways? and count all my Steps? Psal. 11. 14. The Lord's Throne is in the Heavens, his Eyes behold, his Eye lids try the Children of men, and the 139. Psalm throughout.
Job 31. 41. Does he not see my Ways? and count all my Steps? Psalm 11. 14. The Lord's Throne is in the Heavens, his Eyes behold, his Eye lids try the Children of men, and the 139. Psalm throughout.
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Jer. 23. 24. Can any man hide himself •• secret places, that I shall not see him, sai•• the Lord? Do not I fill Heaven and Eart• saith the Lord? Darkness hideth not fro• him,
Jer. 23. 24. Can any man hide himself •• secret places, that I shall not see him, sai•• the Lord? Do not I fill Heaven and Eart• Says the Lord? Darkness Hideth not fro• him,
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I have seen thine Adulteries, and thy Neighings, wo unto thee, wilt thou not •• made clean? when shall it once be? Heb. 4. •. But all things are naked and open unto •• Eyes of him with whom we have to do.
I have seen thine Adulteries, and thy Neighings, woe unto thee, wilt thou not •• made clean? when shall it once be? Hebrew 4. •. But all things Are naked and open unto •• Eyes of him with whom we have to do.
and beholding of us : su••ly the Lord would never urge this ma•• so often upon the Children of men, •• that he knoweth how prone we are to qu•stion it;
and beholding of us: su••ly the Lord would never urge this ma•• so often upon the Children of men, •• that he Knoweth how prove we Are to qu•stion it;
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and a powerful Hand to punish the workers of Iniquity? Would Achan have stole the Wedge of Gold? or Gehazi took the Reward? or Annanias and Saphira contrived,
and a powerful Hand to Punish the workers of Iniquity? Would achan have stole the Wedge of Gold? or Gehazi took the Reward? or Ananias and Sapphira contrived,
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O young men, durst you leave, and neglect your sinful and miserable Souls to perish for ever at that rate you do, did you but live always as in the presence of God,
O young men, durst you leave, and neglect your sinful and miserable Souls to perish for ever At that rate you do, did you but live always as in the presence of God,
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Means, or Remedies against that Epidemical Sin of youthful delaying Repentance, and Conversion, &c. YOung People are (as you have heard exceedingly prone to put off God, and their Souls, with saying in themselves, I a• young enough, and have time enough to repent hereafter, &c. these are the usual pleas that young people make for delaying their Conversion;
Means, or Remedies against that Epidemical since of youthful delaying Repentance, and Conversion, etc. YOung People Are (as you have herd exceedingly prove to put off God, and their Souls, with saying in themselves, I a• young enough, and have time enough to Repent hereafter, etc. these Are the usual pleasant that young people make for delaying their Conversion;
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and this is indeed the usual, an• beaten Road to Hell, and the commo• Snare, in which Satan entangles multitudes of unwary Youth, perswading the• that it's too soon to repent, that it's too ea•ly to fully,
and this is indeed the usual, an• beaten Road to Hell, and the commo• Snare, in which Satan entangles Multitudes of unwary Youth, persuading the• that it's too soon to Repent, that it's too ea•ly to Fully,
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Young People make little or nothing o• putting off the important matters of th•• Souls, a day, a week, a month, a year, not considering what an infinite prejudice it may be to their everlasting Happiness to neglect the looking after these matters,
Young People make little or nothing o• putting off the important matters of th•• Souls, a day, a Week, a Monn, a year, not considering what an infinite prejudice it may be to their everlasting Happiness to neglect the looking After these matters,
Let it therefore be seriously thought upon by young people, that their time of Life is utterly uncertain, that they are but one breaths distance from Death and Eternity;
Let it Therefore be seriously Thought upon by young people, that their time of Life is utterly uncertain, that they Are but one breathes distance from Death and Eternity;
and pray see how he rebukes the presumption of such Sparks, who boast of their years to come, 12. Luke 19, 20. I will say t• my Soul, Soul thou hast much Goods laid up for many Years, take thine ease, eat, drink and be merry.
and pray see how he rebukes the presumption of such Sparks, who boast of their Years to come, 12. Lycia 19, 20. I will say t• my Soul, Soul thou hast much Goods laid up for many years, take thine ease, eat, drink and be merry.
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This Prodigal was neither sick, nor possessed with any fears of Sickne•• and Death, yet see what follows, v. 20. But God said unto him, Thou fool this Night thy Soul shall be required of thee:
This Prodigal was neither sick, nor possessed with any fears of Sickne•• and Death, yet see what follows, v. 20. But God said unto him, Thou fool this Night thy Soul shall be required of thee:
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then whose shall these things be? So in the 28. Isa. 18. you read of some Desperadoes that had made • Covenant with Death, and were at an agreement with Hell; But what saith the Lord? why he telleth them that the one should be disannulled, & the other should not stand; nay, he calleth them a refuge of Lyes: and that the overflowing Scourge and Storm of his wrath should rend down all their lying refuges:
then whose shall these things be? So in the 28. Isaiah 18. you read of Some Desperadoes that had made • Covenant with Death, and were At an agreement with Hell; But what Says the Lord? why he Telleth them that the one should be Disannulled, & the other should not stand; nay, he calls them a refuge of Lies: and that the overflowing Scourge and Storm of his wrath should rend down all their lying refuges:
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and that these rebukes may particularly intend young ones, you may see in the 36. of Job 14. They dye in Youth, &c. Hence the Holy Ghost often makes use of that Metaphor Grass in the 40. Isa. 6. and 90. Psal. 6. In the Morning it flourisheth,
and that these rebukes may particularly intend young ones, you may see in the 36. of Job 14. They die in Youth, etc. Hence the Holy Ghost often makes use of that Metaphor Grass in the 40. Isaiah 6. and 90. Psalm 6. In the Morning it flourishes,
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The grass is growing in the field, and, as our Saviour noteth, to morrow cast into the Oven, Matth. 6. 30. Such is the condition of Youth, you may be in good health, in a flourishing condition, in mirth and jollity one day,
The grass is growing in the field, and, as our Saviour notes, to morrow cast into the Oven, Matthew 6. 30. Such is the condition of Youth, you may be in good health, in a flourishing condition, in mirth and jollity one day,
Therefore flee this Sin of delaying your Repentance, &c. it was the counsel of Solomon, who was inspited, 27. Prov. 1. Boast not thy self of to morrow,
Therefore flee this since of delaying your Repentance, etc. it was the counsel of Solomon, who was inspited, 27. Curae 1. Boast not thy self of to morrow,
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T•us you delay, and profusely waste the prese• season and space of Repentance, which merciful God indulgeth you with, a• boldly entrench upon the future, which Go• has reserv'd in his own power : how haza•dous an adventure do you run,
T•us you Delay, and profusely waste the prese• season and Molle of Repentance, which merciful God indulgeth you with, a• boldly entrench upon the future, which Go• has reserved in his own power: how haza•dous an adventure do you run,
Now the owne and proprietor of your time is God, and •• hath concealed the day, the hour, the m•ment of Death's arrest from us, that so yo• should never delay,
Now the own and proprietor of your time is God, and •• hath concealed the day, the hour, the m•ment of Death's arrest from us, that so yo• should never Delay,
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alas for a t• morrow, whose is it, Seneca the Heathe• could see this, and say solum tempus praese• nostrum: No time is ours but the present to count upon a to morrow, is as the Proverb runs, To count your Chickens before th• be hatched. It is reported of Caesar, that he would never let his Soldiers know when or where he meant to march next.
alas for a t• morrow, whose is it, Senecca the Heathe• could see this, and say solum Tempus praese• nostrum: No time is ours but the present to count upon a to morrow, is as the Proverb runs, To count your Chickens before th• be hatched. It is reported of Caesar, that he would never let his Soldiers know when or where he meant to march next.
Again, sometimes by preternatural Heats and Colds, some burnt up with Feavers, others drown'd with Humours, some choaked with Quinsies, others snatch'd away with Apoplexies, in so short a breath, that they have not time to cry out for help.
Again, sometime by preternatural Heats and Colds, Some burned up with Fevers, Others drowned with Humours, Some choked with Quinsies, Others snatched away with Apoplexies, in so short a breath, that they have not time to cry out for help.
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Moreover it is to be considered that your present delaying to fl• your Lusts doth exceedingly provoke the Lord of your Life and Time, to cut sho• your Life;
Moreover it is to be considered that your present delaying to fl• your Lustiest does exceedingly provoke the Lord of your Life and Time, to Cut sho• your Life;
and have your being, shoul• prolong the days of such Rebels, who mak• no other use of their time but to affront an• dishonour him? O young people, ho• righteous a thing would it be for God • cut you off,
and have your being, shoul• prolong the days of such Rebels, who mak• no other use of their time but to affront an• dishonour him? O young people, ho• righteous a thing would it be for God • Cut you off,
Surely if thou resolvest upon a pr•sent league with thy Youthful Lusts, refusing a divorce as yet between them and th• Soul, it is most just with God to resolve up on a present divorce between thy Soul an• Body,
Surely if thou resolvest upon a pr•sent league with thy Youthful Lustiest, refusing a divorce as yet between them and th• Soul, it is most just with God to resolve up on a present divorce between thy Soul an• Body,
these make up a time of Grace, which is called an acceptable time, a time wherein God may be found, a day of Salvation, in Psal. 32. 6. and 2 Cor. 6. 2. Now such a time much differeth from that which the Greeks call NONLATINALPHABET i. e. the time of our Life which lasteth as long as our Lives last.
these make up a time of Grace, which is called an acceptable time, a time wherein God may be found, a day of Salvation, in Psalm 32. 6. and 2 Cor. 6. 2. Now such a time much differeth from that which the Greeks call i. e. the time of our Life which lasteth as long as our Lives last.
but great is the misery of man, as Solomon saith, Eccles. 8. 6. because he discerns not his time, who can give a due estimate of enjoying the Gospel, wherein so great Salvation i• offered to Sinners, Behold I stand at the Door and knock, &c ▪ Rev. 3. 20. Though thou ha• played the Herlot with many Lovers,
but great is the misery of man, as Solomon Says, Eccles. 8. 6. Because he discerns not his time, who can give a due estimate of enjoying the Gospel, wherein so great Salvation i• offered to Sinners, Behold I stand At the Door and knock, etc. ▪ Rev. 3. 20. Though thou ha• played the Herlot with many Lovers,
As I live saith the Lord, I desire not the death of a Sinner, &c. Ezek. 33. 11. As though God did be seech you by us, we pray you in Christ's stead, that you be reconciled •• God, 2 Cor. 5. 19. In the Gospel we have the love of God commended to us, in th• when we were Enemies, Christ died for u• we have his admirable Condescension, hi• manifold Invitations, his precious Overtures, his strange and wonderful Reasoning• Turn ye, turn ye,
As I live Says the Lord, I desire not the death of a Sinner, etc. Ezekiel 33. 11. As though God did be seech you by us, we pray you in Christ's stead, that you be reconciled •• God, 2 Cor. 5. 19. In the Gospel we have the love of God commended to us, in th• when we were Enemies, christ died for u• we have his admirable Condescension, hi• manifold Invitations, his precious Overtures, his strange and wondered Reasoning• Turn you, turn you,
Sure you would not shuffle an• shift off these blessed offers of Grace wit• dilatory excuses, did you but consider ho• soon the Market will be over and gone, ho• soon your plenty may be turn'd into penu•y a Famine may arise of hearing the Wor• of the Lord,
Sure you would not shuffle an• shift off these blessed offers of Grace wit• dilatory excuses, did you but Consider ho• soon the Market will be over and gone, ho• soon your plenty may be turned into penu•y a Famine may arise of hearing the Wor• of the Lord,
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sometimes God hath been quick with Sinners, he hath invited them to come in, and they not regarding, he hath immediately rejected them, Luke 14. 24. For I say unto you, that none of the men that were bidden, shall taste of my Supper.
sometime God hath been quick with Sinners, he hath invited them to come in, and they not regarding, he hath immediately rejected them, Lycia 14. 24. For I say unto you, that none of the men that were bidden, shall taste of my Supper.
And O how deplorable is a Sinner's case when the Lord shall say, Because I have called, and you have refused, I will call no more for ever, he that is unjust, let him be unjust still;
And Oh how deplorable is a Sinner's case when the Lord shall say, Because I have called, and you have refused, I will call no more for ever, he that is unjust, let him be unjust still;
Now this blessed Spirit do•• ordinarily in time of hearing the Wor• afford to men, especially to young one, many good Motions and Excitations to repentance, in Enlightnings, Awakenings, setting their Sins before them, in thei• bloody guilt and condemning nature;
Now this blessed Spirit do•• ordinarily in time of hearing the Wor• afford to men, especially to young one, many good Motions and Excitations to Repentance, in Enlightenings, Awakenings, setting their Sins before them, in thei• bloody guilt and condemning nature;
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For there is nothing more uncertain than the strivings and motions of the Spirit of God, it is compared to the Wind that bloweth where it listeth, John 3. 8. It is not like our Tydes that come at certain and 〈 ◊ 〉 times,
For there is nothing more uncertain than the strivings and motions of the Spirit of God, it is compared to the Wind that blows where it lists, John 3. 8. It is not like our Tides that come At certain and 〈 ◊ 〉 times,
sometimes it •loweth cut of one corner, and then the quite contrary way, so are the workings of the Spirit, he may deal with thy Soul to day, and afterwards withdraw from thee;
sometime it •loweth Cut of one corner, and then the quite contrary Way, so Are the workings of the Spirit, he may deal with thy Soul to day, and afterwards withdraw from thee;
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or that ever thou canst sail to Heaven without his gracious Gales, but diligently lie by the Waters of the Sanctuary, waiting and watching for his sacred Movings thereon,
or that ever thou Canst sail to Heaven without his gracious Gales, but diligently lie by the Waters of the Sanctuary, waiting and watching for his sacred Movings thereon,
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Welcome, welcome to my blind and hard Heart, are these Convictions and Pulsations of thine. O let me not miscarry and perish between Convictions and Conversions;
Welcome, welcome to my blind and hard Heart, Are these Convictions and Pulsations of thine. O let me not miscarry and perish between Convictions and Conversions;
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It is reported of Hannibal, that bewailing the loss of his opportunity that he once had to take Rome, he should say, When I could, I had no mind to take Rome:
It is reported of Hannibal, that bewailing the loss of his opportunity that he once had to take Room, he should say, When I could, I had no mind to take Room:
There will be, I fear, innumerable, and incurable instances in the other world, that will confess to all Eternity, that when the Spirit in their time of Grace, wooed them to repent,
There will be, I Fear, innumerable, and incurable instances in the other world, that will confess to all Eternity, that when the Spirit in their time of Grace, wooed them to Repent,
as himself owneth, in his 8th Book of Conseience when he would not answer the Convictions of the necessity of Repentance, he craved Forbearance not to do it yet;
as himself owneth, in his 8th Book of Conscience when he would not answer the Convictions of the necessity of Repentance, he craved Forbearance not to do it yet;
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In chap. 1• of that Book, he finding the Devil flattering his Soul with perswasions to dela• his Repentance, at last he violently brea• out usque quo Domine, quamdiu? quam •• cras,
In chap. 1• of that Book, he finding the devil flattering his Soul with persuasions to dela• his Repentance, At last he violently brea• out usque quo Domine, Quamdiu? quam •• cras,
& cras? quare non modò? quare •• haec hora est finis turpitudinis me•? O m• God (saith he) how long wilt thou suffe• me thus? How long shall I say to morrow and to morrow? Why should I not do now,
& cras? quare non modò? quare •• haec hora est finis turpitudinis me•? Oh m• God (Says he) how long wilt thou suffe• me thus? How long shall I say to morrow and to morrow? Why should I not do now,
and this hour end that filthiness • Life, which otherwise will ruin me — It is pleasing to Satan to steal away our p••cious seasons of Grace one after anothe• until we have not one more remaini•• O young man, who is it, think you, th• suggests that Corvina Cras as Augustine ca• it, cras, cras, if you have been ignora•• hitherto, know it from this day for a m• certain truth, it is no other than that lyer • Hell, the Devil,
and this hour end that filthiness • Life, which otherwise will ruin me — It is pleasing to Satan to steal away our p••cious seasons of Grace one After anothe• until we have not one more remaini•• Oh young man, who is it, think you, th• suggests that Corvina Cras as Augustine ca• it, cras, cras, if you have been ignora•• hitherto, know it from this day for a m• certain truth, it is no other than that liar • Hell, the devil,
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as by hanging these weights of dela• upon thy Soul, and thereby letting and bindering thy present flight from Sin to Christ with an hereafter is time enough; so that thou mayst conclude upon this, that more perish this way than any other,
as by hanging these weights of dela• upon thy Soul, and thereby letting and bindering thy present flight from since to christ with an hereafter is time enough; so that thou Mayest conclude upon this, that more perish this Way than any other,
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Thou mayst intreat (to use the words of that blessed Soul-converting Preacher) for one dram of that Mercy that hath been offered, but thou hast rejected;
Thou Mayest entreat (to use the words of that blessed Soul-converting Preacher) for one dram of that Mercy that hath been offered, but thou hast rejected;
bitter Experience hath taught multitudes of shuffling delaying Sinners, the delusions of such conceits, while it their immoderate pursuit of their Lusts they have endeavovred to stop the mouth o• Conscience with promises that e're long they would take time to consider and recollect themselves,
bitter Experience hath taught Multitudes of shuffling delaying Sinners, the delusions of such conceits, while it their immoderate pursuit of their Lustiest they have endeavoured to stop the Mouth o• Conscience with promises that ever long they would take time to Consider and recollect themselves,
and return to God, in the mean while, stifling and slighting the merciful motions of the Spirit of Grace, o• a sudden, e're they are aware, a silent and secret decree passes against them, Let the• alone, they are joyned to their Lusts, which though it make no noise in their Heads,
and return to God, in the mean while, stifling and slighting the merciful motions of the Spirit of Grace, o• a sudden, ever they Are aware, a silent and secret Decree passes against them, Let the• alone, they Are joined to their Lustiest, which though it make no noise in their Heads,
2. Consider the Impiety and Wickedness of Delaying, for it doth in effect speak thus to God, The real love and delight of my Soul is in my Lusts, I desire thee therefore to stay for my Repentance till hereafter,
2. Consider the Impiety and Wickedness of Delaying, for it does in Effect speak thus to God, The real love and delight of my Soul is in my Lustiest, I desire thee Therefore to stay for my Repentance till hereafter,
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or is there so much pleasure in being a slave to thy Lusts, as that the Lo•• of Heaven and Earth, the Author of thy Life and Breath, should stand by and stay till they are in the first place served,
or is there so much pleasure in being a slave to thy Lustiest, as that the Lo•• of Heaven and Earth, the Author of thy Life and Breath, should stand by and stay till they Are in the First place served,
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and you should say That at present they must excuse you, the•• are a company of Thieves, Murderers an• Adulterers that you must first attend an• entertain, &c. Would not this be condemned as a piece of vile Inhumanity And can it be deemed (in the present cas• a less piece of Impiety to put such an hig• affront and indignity upon the Great God as when he graciously invites you to bre•• off your Sins by Repentance, that he migh• shew you Mercy, to put him off,
and you should say That At present they must excuse you, the•• Are a company of Thieves, Murderers an• Adulterers that you must First attend an• entertain, etc. Would not this be condemned as a piece of vile Inhumanity And can it be deemed (in the present cas• a less piece of Impiety to put such an hig• affront and indignity upon the Great God as when he graciously invites you to bre•• off your Sins by Repentance, that he migh• show you Mercy, to put him off,
and I must give entertainment to them in the first place. This without an Hyperbole, may be stiled the Master-piece of Wickedness, the Mother of Abominations:
and I must give entertainment to them in the First place. This without an Hyperbole, may be styled the Masterpiece of Wickedness, the Mother of Abominations:
it is a plain contradiction of, and direct opposition to the soveraign command of our Maker, who saith, Eccles. 12. 1. Remember thy Creator in the Days of thy Youth,
it is a plain contradiction of, and Direct opposition to the sovereign command of our Maker, who Says, Eccles. 12. 1. remember thy Creator in the Days of thy Youth,
Moreover the impiety of this Sin will further appear, if you consider what a Scorn it casts upon the admirable Grace of all the three glorious Persons of the Trinity,
Moreover the impiety of this since will further appear, if you Consider what a Scorn it Cast upon the admirable Grace of all the three glorious Persons of the Trinity,
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as if not worthy of acceptance, the Father's Love and Wisdom to and for a lost World of Sinners, in decreeing and revealing of Jesus Christ his blessed Son, to seek and to save what was lost, opening a Fountain,
as if not worthy of acceptance, the Father's Love and Wisdom to and for a lost World of Sinners, in decreeing and revealing of jesus christ his blessed Son, to seek and to save what was lost, opening a Fountain,
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and sealing a new and everlasting Covenant of Grace in his Blood, that whosoever believeth, and repenteth, shall not perish, but have Ever lasting Life. O astonishing Love;
and sealing a new and everlasting Covenant of Grace in his Blood, that whosoever Believeth, and Repenteth, shall not perish, but have Ever lasting Life. O astonishing Love;
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And can this be thought to be a little Sin? O unparrallel'd Wickedness, of what a Scarle• tincture and bloody nature is this Sin O young man, consider it, take he•• of shuffling;
And can this be Thought to be a little since? O unparralleled Wickedness, of what a Scarle• tincture and bloody nature is this since Oh young man, Consider it, take he•• of shuffling;
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The Go• and Father of our Lord Jesus revealeth an• publisheth his eternal thoughts of love t• poor Sinners, that had destroyed themselve• alloweth them a day of Salvation,
The Go• and Father of our Lord jesus Revealeth an• Publisheth his Eternal thoughts of love t• poor Sinners, that had destroyed themselve• alloweth them a day of Salvation,
Now then instead of this, to crave with Solomon 's sluggard, a little longer, and a little longer to embrace and enjoy our vile Lusts, which according to the tenor of the Gospel, cannot one moment be regarded and loved without a manifest rejection of Christ:
Now then instead of this, to crave with Solomon is sluggard, a little longer, and a little longer to embrace and enjoy our vile Lustiest, which according to the tenor of the Gospel, cannot one moment be regarded and loved without a manifest rejection of christ:
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I appeal to you whether your present delays are not a notorious despising the Riches of God's Goodness, which Sin is a most bitter provocation of Almighty God, who could every moment confound such despisers of his Grace.
I appeal to you whither your present delays Are not a notorious despising the Riches of God's goodness, which since is a most bitter provocation of Almighty God, who could every moment confound such despisers of his Grace.
It is also to be considered how wickedly these delays do vilifie the Grace of our dear Redeemer, who though he was rich with the Riches of the Deity, he thought it no robbery to be equal with God,
It is also to be considered how wickedly these delays do vilify the Grace of our dear Redeemer, who though he was rich with the Riches of the Deity, he Thought it no robbery to be equal with God,
and acquainted with Griefs, and here in the days of his Flesh endured the contradiction of Sinners, the temptations of Satan, the curse of the Law, the bitter wrath of God,
and acquainted with Griefs, and Here in the days of his Flesh endured the contradiction of Sinners, the temptations of Satan, the curse of the Law, the bitter wrath of God,
O remember how I was wounded for your Sins, Behold my Hands and Feet, reach hither thine Hand, put it into the hole in my side, look upon me in the Garden,
O Remember how I was wounded for your Sins, Behold my Hands and Feet, reach hither thine Hand, put it into the hold in my side, look upon me in the Garden,
O that the Lord would please to make you sensible, young people, and cause you to apprehend the truth of this, that Christ doth really thus plead with you, to know the things of your Peace,
O that the Lord would please to make you sensible, young people, and cause you to apprehend the truth of this, that christ does really thus plead with you, to know the things of your Peace,
is it not enough to provoke him in fury to be gone, and never return more till he come to sentence thee, to go accursed into everlasting Fire? Young man, has not Christ's Blood a cry? does it not cry to Heaven for Mercy to poor Sinners? and does it not cry on Earth to Sinners, O cease your enmity, throw down your weapons of hostility:
is it not enough to provoke him in fury to be gone, and never return more till he come to sentence thee, to go accursed into everlasting Fire? Young man, has not Christ's Blood a cry? does it not cry to Heaven for Mercy to poor Sinners? and does it not cry on Earth to Sinners, Oh cease your enmity, throw down your weapons of hostility:
hence he subtilly endeavoureth to strengthen the confederacy with thy youthful Lusts by present delays, which if he can effect, he knoweth it to be a direct compliance with him, to vilifie that healing Plaister of Christ's precious Blood;
hence he subtly endeavoureth to strengthen the confederacy with thy youthful Lustiest by present delays, which if he can Effect, he Knoweth it to be a Direct compliance with him, to vilify that healing Plaster of Christ's precious Blood;
it is a Sin directl• against the bleeding dying love of Chri•• And then it is a sin against the blessed Sp•rit, the third Person of the sacred Trinity who proceeds from the Father and the S•• and comes in the ministry of the Word inwardly to strive with you, to convince yo• of Sin and Misery, in order to a revealing • Christ and his Righteousness to you for vo•• Salvation. O admirable Grace!
it is a since directl• against the bleeding dying love of Chri•• And then it is a since against the blessed Sp•rit, the third Person of the sacred Trinity who proceeds from the Father and the S•• and comes in the Ministry of the Word inwardly to strive with you, to convince yo• of since and Misery, in order to a revealing • christ and his Righteousness to you for vo•• Salvation. O admirable Grace!
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that the H•• Ghost, that heavenly Messenger should vouc• safe to come under a Sinner's roof upon su•• a design so advantagious to a self-destroyi•• Creature.
that the H•• Ghost, that heavenly Messenger should vouc• safe to come under a Sinner's roof upon su•• a Design so advantageous to a self-destroyi•• Creature.
O young ones, your Delays must nee• provoke and highly affront the blessed Sp•rit, they cast a Scorn upon him, to see •• his melting Perswasions and Motions set •• naught,
O young ones, your Delays must nee• provoke and highly affront the blessed Sp•rit, they cast a Scorn upon him, to see •• his melting Persuasions and Motions Set •• nought,
O how cutting, and bitterly provoking would it be, to a compassionate Father, to see a rebellious Son stopping his Ear to all his loving and good Advice and Counsel,
O how cutting, and bitterly provoking would it be, to a compassionate Father, to see a rebellious Son stopping his Ear to all his loving and good advice and Counsel,
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How was Jacob troubled, when his Sons Simeon and Levi rebelled, Gen. 34. 30. Ye have troubled me (saith their Father) and made me stink among the Inhabitants of the Land, the Canaanites, &c. O young man,
How was Jacob troubled, when his Sons Simeon and Levi rebelled, Gen. 34. 30. You have troubled me (Says their Father) and made me stink among the Inhabitants of the Land, the Canaanites, etc. O young man,
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and holy walking, is better than a thousand days elsewhere, &c. And Sinners delay and neglect attendance hereunto, making the urgings of Sin and Satan an excuse for their present put-off• these do not only rob the Spirit of tha• honour and glory due to him,
and holy walking, is better than a thousand days elsewhere, etc. And Sinners Delay and neglect attendance hereunto, making the urgings of since and Satan an excuse for their present put-off• these do not only rob the Spirit of tha• honour and glory due to him,
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And it is very remarkable, that ordinarily such persons are left of God, to run into such heights o• wickedness, that deservedly bringeth them to some shameful and despicable end:
And it is very remarkable, that ordinarily such Persons Are left of God, to run into such heights o• wickedness, that deservedly brings them to Some shameful and despicable end:
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•• must be confessed, sometimes God hath overcome such by his Grace, after much ado (if I may so express it) striving on his pa•• and rebelling on theirs;
•• must be confessed, sometime God hath overcome such by his Grace, After much ado (if I may so express it) striving on his pa•• and rebelling on theirs;
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O let this consideration, young ones, prevail with you• no longer to delay your Repentance an• turning to God, viz. the Impiety of i• which I might farther shew you, from th• direct opposition that delays carry agains• your Baptismal Covenant,
O let this consideration, young ones, prevail with you• no longer to Delay your Repentance an• turning to God, viz. the Impiety of i• which I might farther show you, from th• Direct opposition that delays carry agains• your Baptismal Covenant,
and all those holy Institutions of Christ in the Gospel, usually stiled, the means of Grace, whereby you are obliged everlastingly to the earliest Conversion and Repentance, all which I might have easily formed up into Arguments, to set forth the impiety of Delays : but I shall not insist on these, only shall sum up the strength of what hath been offered, that Delays are impious and wicked,
and all those holy Institutions of christ in the Gospel, usually styled, the means of Grace, whereby you Are obliged everlastingly to the earliest Conversion and Repentance, all which I might have Easily formed up into Arguments, to Set forth the impiety of Delays: but I shall not insist on these, only shall sum up the strength of what hath been offered, that Delays Are impious and wicked,
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as they trespass against the bowel-mercy of God the Father, the bleeding wounds of God the Son, the blessed Inspirations of God the holy Ghost, which Sin is enough to break our Hearts and Eyes with grief and tears:
as they trespass against the bowel-mercy of God the Father, the bleeding wounds of God the Son, the blessed Inspirations of God the holy Ghost, which since is enough to break our Hearts and Eyes with grief and tears:
and all to win us, to draw us, to save us, Rom. 12. 1. 2 Cor 7. 1. O wonderful love of God, who ever heard of such kindness, that the offended Majesty of Heaven and Earth, who hath all Power and Might in himself,
and all to win us, to draw us, to save us, Rom. 12. 1. 2 Cor 7. 1. O wondered love of God, who ever herd of such kindness, that the offended Majesty of Heaven and Earth, who hath all Power and Might in himself,
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that he should condescend to us Rebels, to send his own dear Son in the likeness of sinful Flesh, deliver him up to the accursed Death of the Cross, open an everlasting Fountain of Grace, enter his Protestations,
that he should condescend to us Rebels, to send his own dear Son in the likeness of sinful Flesh, deliver him up to the accursed Death of the Cross, open an everlasting Fountain of Grace, enter his Protestations,
and O how wonderful was the Love of Christ, tha• he should be content, and willing to come under the obligation to this Oblation, to the bearing of this Curse and Wrath in ou• stead;
and Oh how wondered was the Love of christ, tha• he should be content, and willing to come under the obligation to this Oblation, to the bearing of this Curse and Wrath in ou• stead;
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was there ever Love l•ke to this that when we were Enemies, spitting o•• our venom and enmity against God, h• should dye for us, pay our Debts, have hi• Hands and Feet nailed for us, &c. And • how wonderous is the Grace and Condescention of the third Glorious Person, the blessed Spirit that ever he should strive with Sinners;
was there ever Love l•ke to this that when we were Enemies, spitting o•• our venom and enmity against God, h• should die for us, pay our Debts, have hi• Hands and Feet nailed for us, etc. And • how wondrous is the Grace and Condescension of the third Glorious Person, the blessed Spirit that ever he should strive with Sinners;
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and shewed you in particular that this Sin of Delays, is an high affront, and indignity offer'd to all this Mercy and Grace, the consideration whereof should make you lift up your Voice, and weep bitterly.
and showed you in particular that this since of Delays, is an high affront, and indignity offered to all this Mercy and Grace, the consideration whereof should make you lift up your Voice, and weep bitterly.
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A stubborn Saul wept, upon the reflection of his abuse, and ill requital of poor David's kindness, in 1 Sam. 24. 16, 17, 18. The Lord open your Eyes and Hearts this day, young ones, that you may with grief and shame flee from this Sin, that carrieth such transcendent wickedness in it.
A stubborn Saul wept, upon the reflection of his abuse, and ill requital of poor David's kindness, in 1 Sam. 24. 16, 17, 18. The Lord open your Eyes and Hearts this day, young ones, that you may with grief and shame flee from this since, that Carrieth such transcendent wickedness in it.
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3. Consider the egregious folly and madness of Delaying thy Repentance, and return to God, wherein (as in the former Consideration thou abusest the Grace of God so here) thou abusest the very Reason of a Man,
3. Consider the egregious folly and madness of Delaying thy Repentance, and return to God, wherein (as in the former Consideration thou abusest the Grace of God so Here) thou abusest the very Reason of a Man,
Suppose at last you should come to g• Christ, and pardon, and God would pleas• to wait upon you (though this is rare, th• is a miracle of Grace) yet what a wounding will it be to you, to remember how you have spent your youth and strength in Sin O the bitter Out-cries, and Accusations o• such!
Suppose At last you should come to g• christ, and pardon, and God would pleas• to wait upon you (though this is rare, th• is a miracle of Grace) yet what a wounding will it be to you, to Remember how you have spent your youth and strength in since Oh the bitter Outcries, and Accusations o• such!
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Now how foolish a thing is it, to Delay at present, upon hopes of hereafter Repentance, that is, in plain English, in hopes of hereafter-Grief, next door to Despair, in hopes of being wounded a thousand times deeper,
Now how foolish a thing is it, to delay At present, upon hope's of hereafter Repentance, that is, in plain English, in hope's of hereafter-Grief, next door to Despair, in hope's of being wounded a thousand times Deeper,
and sacrificed the Male of my Flock, my best Years to the Devil, and my Lusts. Can it seem reasonable, that an holy and jealous God should regard such presumption.
and sacrificed the Male of my Flock, my best years to the devil, and my Lusts. Can it seem reasonable, that an holy and jealous God should regard such presumption.
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or, in case of Poyson received into the Body, is it not folly to defer the Remedy till to morrow? or in case of a Wound received, never to regard the means of healing till it fester,
or, in case of Poison received into the Body, is it not folly to defer the Remedy till to morrow? or in case of a Wound received, never to regard the means of healing till it fester,
I remember the Advice one gave to young men, in imitation of Solomon, in the 11. Eccles. 9. Rejoyce, O young man, &c. q. d. Walk after the sight of your own Eyes now,
I Remember the advice one gave to young men, in imitation of Solomon, in the 11. Eccles. 9. Rejoice, Oh young man, etc. q. worser. Walk After the sighed of your own Eyes now,
and when thou wilt have more love to thy Lust, more blindness in thy Mind, more hardness of Heart, more aversness in thy Will to turn to God, more unsensibleness and searedness in thy Conscience;
and when thou wilt have more love to thy Lust, more blindness in thy Mind, more hardness of Heart, more averseness in thy Will to turn to God, more unsensibleness and searedness in thy Conscience;
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which might be abundantly argued, from the usual experience of Sinners when they are sick, O what Protestations do they then make of their Repentance and Amendment,
which might be abundantly argued, from the usual experience of Sinners when they Are sick, Oh what Protestations do they then make of their Repentance and Amendment,
usually it consists in the passionate awakenings of natural Conscience, upon the Sinner's Alarm to appear before that God to whom he has been a long time estranged,
usually it consists in the passionate awakenings of natural Conscience, upon the Sinner's Alarm to appear before that God to whom he has been a long time estranged,
and judgment seems to them just at hand, now they cry aloud for mercy, and desire pardon, bewail their abuse of time, make large offers of Reformation,
and judgement seems to them just At hand, now they cry aloud for mercy, and desire pardon, bewail their abuse of time, make large offers of Reformation,
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and yet all this is but as an Iron in the Fire, or a Mariner in a Storm : Well said Tertullian, What a mean sort of good is this, that only excels punishment.
and yet all this is but as an Iron in the Fire, or a Mariner in a Storm: Well said Tertullian, What a mean sort of good is this, that only excels punishment.
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O young man, is this consistent with Reason, to venture thy All to all Eternity, upon so rotten a foundation? thou wouldst not venture to put out to Sea in a leak• Vessel,
O young man, is this consistent with Reason, to venture thy All to all Eternity, upon so rotten a Foundation? thou Wouldst not venture to put out to Sea in a leak• Vessel,
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and wilt thou be so mad as to venture thy Soul upon such a bold Presumption as this? What if (O Youth) after your mad and long Rambles in the ways of Sin,
and wilt thou be so mad as to venture thy Soul upon such a bold Presumption as this? What if (Oh Youth) After your mad and long Rambles in the ways of since,
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and attempts to come to Christ, what if he should remand thee, and send thee back again, to find Relief among the Husks and Swine thou so lately left? if when you (in your distress and calamity) supplicate with the most mournful Note his mercy and compassion, he shall return you back with this greeting,
and attempts to come to christ, what if he should remand thee, and send thee back again, to find Relief among the Husks and Swine thou so lately left? if when you (in your distress and calamity) supplicate with the most mournful Note his mercy and compassion, he shall return you back with this greeting,
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and ungrateful answer, It is now too late, thou shouldst have remembred me in the days of thy youth, depart, my patience and compassions are at an end,
and ungrateful answer, It is now too late, thou Shouldst have remembered me in the days of thy youth, depart, my patience and compassions Are At an end,
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as thou beginnest thy Repentance? If his Ear be stop'd, just as thy cry for mercy is opening? pray, what then will you do? what say you young ones? will you enquire, return,
as thou beginnest thy Repentance? If his Ear be stopped, just as thy cry for mercy is opening? pray, what then will you do? what say you young ones? will you inquire, return,
and come now or no? to allude to that of the Prophet, Isa. 21. 11, 12. Watchman, what of the night? what of the night? if you will enquire, enquire, return and come.
and come now or no? to allude to that of the Prophet, Isaiah 21. 11, 12. Watchman, what of the night? what of the night? if you will inquire, inquire, return and come.
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I might enlarge upon all these, but I have been long already in other Considerations against this Sin of delaying; and therefore I shall only tell you, That no Tongue can relate, no Pen can describe all the advantages of an early Conversion. One days sweet communion that you will have with a reconciled God in a state of grace, will be more comfortable than a thousand years of impenitent Sinners, who are or may be in continual fears of death and judgment.
I might enlarge upon all these, but I have been long already in other Considerations against this since of delaying; and Therefore I shall only tell you, That no Tongue can relate, no Pen can describe all the advantages of an early Conversion. One days sweet communion that you will have with a reconciled God in a state of grace, will be more comfortable than a thousand Years of impenitent Sinners, who Are or may be in continual fears of death and judgement.
O the sweet peace and tranquility of such a Life, what should trouble or disturb him, that hath good grounds to believe, That he shall be for ever with the Lord,
O the sweet peace and tranquillity of such a Life, what should trouble or disturb him, that hath good grounds to believe, That he shall be for ever with the Lord,
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The next Sin that I shall direct Young Ones to flee, is, An eager pursuit of sensual and sinful Pleasures, their loving these more than God, &c. I Have shewed you already, how strongly Youth is bent upon Pleasures, Sports, Games, Feasts, Pastimes.
The next since that I shall Direct Young Ones to flee, is, an eager pursuit of sensual and sinful Pleasures, their loving these more than God, etc. I Have showed you already, how strongly Youth is bent upon Pleasures, Sports, Games, Feasts, Pastimes.
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If a Father or Mother come in competition with his Name and Interest, you are bound to hate them, Luke 14. 16. much more your youthful Lusts of vile Pleasure.
If a Father or Mother come in competition with his Name and Interest, you Are bound to hate them, Lycia 14. 16. much more your youthful Lustiest of vile Pleasure.
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The Pleasure of our dear Lord, was to do the Will of his heavenly Father, Joh. 4. 34. Now saith the Apostle, in Phil. 2. 5. Let the same mind be in you, as was in Christ.
The Pleasure of our dear Lord, was to do the Will of his heavenly Father, John 4. 34. Now Says the Apostle, in Philip 2. 5. Let the same mind be in you, as was in christ.
O look unto Jesus, Young Ones, did he affect Sports and Games? Did he use to spend hours at Cards or Dice, & c? You read of whole Nights he redeem'd for,
O look unto jesus, Young Ones, did he affect Sports and Games? Did he use to spend hours At Cards or Dice, & c? You read of Whole Nights he redeemed for,
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and the means he used to cure this disordered affection, was by studying Christ and his patience, in suffering the Injuries and Affronts that were offered to him;
and the means he used to cure this disordered affection, was by studying christ and his patience, in suffering the Injuries and Affronts that were offered to him;
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Argue thus with thy self, what did so dear so great and glorious a Person as the Son of God, deny himself those ineffable pleasures above, that he had in his Father's bosom,
Argue thus with thy self, what did so dear so great and glorious a Person as the Son of God, deny himself those ineffable pleasures above, that he had in his Father's bosom,
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and hate and leave the other, or else è contra. Therefore what Christ said to the Jews concerning his Disciples, John 18. 8. If ye seek me, let these go their way.
and hate and leave the other, or Else è contra. Therefore what christ said to the jews Concerning his Disciples, John 18. 8. If you seek me, let these go their Way.
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Is it not enough to embitter all thy pleasures in the flesh, to read in Faith that one Scripture, Eccles. 11. 9. Rejoyce, O young Man, &c. but know that God will bring thee to judgment.
Is it not enough to embitter all thy pleasures in the Flesh, to read in Faith that one Scripture, Eccles. 11. 9. Rejoice, Oh young Man, etc. but know that God will bring thee to judgement.
O Young Men, how many are now under wrath, that when on Earth, were eager in their pursuit of Games and Sports, &c. O Youth, consider, the Feet of them that have carried multitudes of your Age to Perdition, stand ready waiting for the word of Commission to carry you away also.
O Young Men, how many Are now under wrath, that when on Earth, were eager in their pursuit of Games and Sports, etc. Oh Youth, Consider, the Feet of them that have carried Multitudes of your Age to Perdition, stand ready waiting for the word of Commission to carry you away also.
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and lifting up his eyes in Hell, and calling for a drop of water to cool his tormented tongue, Remember (saith Abraham) thou hadst thy pleasures in thy life-tme,
and lifting up his eyes in Hell, and calling for a drop of water to cool his tormented tongue, remember (Says Abraham) thou Hadst thy pleasures in thy life-tme,
Paul saw need of using this tremendous Argument in 2 Cor. 5. 10, 11. For we must all appear before the judgment seat of Christ, &c. And then it follows, Knowing the terrors of the Lord, we persuade Men:
Paul saw need of using this tremendous Argument in 2 Cor. 5. 10, 11. For we must all appear before the judgement seat of christ, etc. And then it follows, Knowing the terrors of the Lord, we persuade Men:
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To what? why to Self-judging, and Godly-sorrowing and mourning for Sin, that so they may not be condemned of the Lord, at that great and terrible day.
To what? why to Self-judging, and Godly-sorrowing and mourning for since, that so they may not be condemned of the Lord, At that great and terrible day.
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Hence Paul himself beat down his Body, denied himself fleshly pleasures, lest at that day he should be a Cast-away. Hence Peter interrogates, Seeing all these things shall be dissolved at that day of judgment, what manner of persons ought we to be, in all holy conversation and godliness;
Hence Paul himself beatrice down his Body, denied himself fleshly pleasures, lest At that day he should be a Castaway. Hence Peter interrogates, Seeing all these things shall be dissolved At that day of judgement, what manner of Persons ought we to be, in all holy Conversation and godliness;
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not in chambering and wantonness, 2 Pet. 3. 11. Hence also is the force of that great Command to a present Repentance without delay, Acts 17. 30. Because God hath appointed a day wherein he will judge the world by Christ.
not in chambering and wantonness, 2 Pet. 3. 11. Hence also is the force of that great Command to a present Repentance without Delay, Acts 17. 30. Because God hath appointed a day wherein he will judge the world by christ.
O Young Man, had thou but a lively impression of this upon thy heart, O how soon would it wither all thy pleasures at the root? and instead of Ease, it would fill thee with Remorse and Bitterness.
O Young Man, had thou but a lively impression of this upon thy heart, Oh how soon would it wither all thy pleasures At the root? and instead of Ease, it would fill thee with Remorse and Bitterness.
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You read of Moses when young, and the •emptation of pleasure strong, yet he chose •ather to suffer Affliction, than to enjoy Sins •leasures, that are but for a season.
You read of Moses when young, and the •emptation of pleasure strong, yet he chosen •ather to suffer Affliction, than to enjoy Sins •leasures, that Are but for a season.
Fourthly, Consider, That all thy youthfu• pleasures are but for a season, Heb. 11. 25. And you read in Job 21. 13, 14. They spen• their days in mirth,
Fourthly, Consider, That all thy youthfu• pleasures Are but for a season, Hebrew 11. 25. And you read in Job 21. 13, 14. They spen• their days in mirth,
Look ye, were it possible for yo• to have a sight of the damned in Hell, ther• would you find the many thousands tha• spent their few days on earth in the pleasure• of Sin. And it's but a while,
Look you, were it possible for yo• to have a sighed of the damned in Hell, ther• would you find the many thousands tha• spent their few days on earth in the pleasure• of Sin. And it's but a while,
If any should ask, Why they should be •• short? I would have such to bethink them selves, Why they should be at all? I am sure the All wise God'• thoughts are not as you• and those whose distemper'd Souls (th•• grace) are begun to be cured, think otherwise.
If any should ask, Why they should be •• short? I would have such to bethink them selves, Why they should be At all? I am sure the All wise God'• thoughts Are not as you• and those whose distempered Souls (th•• grace) Are begun to be cured, think otherwise.
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O how small distance is there between the Sports and •ames of Youth, and the mortal Pangs and •ains of Death? how soon will thy clear •orning be overcast with evening Clouds? •e pleasures of Sin will be quickly over, ••t the pain will be for ever;
Oh how small distance is there between the Sports and •ames of Youth, and the Mortal Pangs and •ains of Death? how soon will thy clear •orning be overcast with evening Clouds? •e pleasures of since will be quickly over, ••t the pain will be for ever;
therefore when you are in anger of being enticed with Sin's pleasures, beseech you to endeavour and (O that God •ould teach you) to improve this Consi•eration, that they are but for a season.
Therefore when you Are in anger of being enticed with Since pleasures, beseech you to endeavour and (Oh that God •ould teach you) to improve this Consi•eration, that they Are but for a season.
•here is a notable Story that I meet with • Mr Burrough 's Moses his choice, concern•g one Theodorus a young man, who at a •ne of great Festivity and Jollity in Egypt • his Fathers House with-drew from all the ••mpany,
•here is a notable Story that I meet with • Mr Burrough is Moses his choice, concern•g one Theodorus a young man, who At a •ne of great Festivity and Jollity in Egypt • his Father's House withdrew from all the ••mpany,
And when his Mother came to him, and would have h•• him come to the rest of the company th• were bidden, he made an excuse, an• would not, only upon this meditation, b•cause he saw these things were but for a se•son, and would not last.
And when his Mother Come to him, and would have h•• him come to the rest of the company th• were bidden, he made an excuse, an• would not, only upon this meditation, b•cause he saw these things were but for a se•son, and would not last.
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And T•• accounted a Life of Pleasure, a Life of Bea• And what doth God say in the Script••• of the Person that liveth in pleasure? y• may see 1 Tim. 5. 6. Such a one is dead while be liveth.
And T•• accounted a Life of Pleasure, a Life of Bea• And what does God say in the Script••• of the Person that lives in pleasure? y• may see 1 Tim. 5. 6. Such a one is dead while be lives.
Pleasures they alienate, and take away the Heart from God, and the things of God, they stuff the heart with manifold Evils, they deaden it with security, they harden it in Sin,
Pleasures they alienate, and take away the Heart from God, and the things of God, they stuff the heart with manifold Evils, they deaden it with security, they harden it in since,
Aristotle maketh mention of a parcel of Ground in Sicily that sends forth such a strong smell of fragrant Flowers •o all the Fields thereabouts, that no Hound •n hunt there, the scent is so confounded with the smell of those Flowers : thus in our •icentious Age, Pleasures hinder us in our spiritual chase, they take away all scent, •nd sense too of Heaven, and heavenly •hings.
Aristotle makes mention of a parcel of Ground in Sicily that sends forth such a strong smell of fragrant Flowers •o all the Fields thereabouts, that no Hound •n hunt there, the scent is so confounded with the smell of those Flowers: thus in our •icentious Age, Pleasures hinder us in our spiritual chase, they take away all scent, •nd sense too of Heaven, and heavenly •hings.
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Who is fit for any holy excrcise, that hath been immersing himself in sensual pleasures? Can the Heart, that but just now •ath been enlarged and let out,
Who is fit for any holy Exercise, that hath been immersing himself in sensual pleasures? Can the Heart, that but just now •ath been enlarged and let out,
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or poured •ut in vain and youthful pleasures, be prepared for the holy presence of God in Pray•r or Meditation? What think you? doth Chambering and Wantonness, doth Ga•ning and Sportfulness, fit you for commu•ion with God? O how much sooner do they ripen you for Hell and Destruction.
or poured •ut in vain and youthful pleasures, be prepared for the holy presence of God in Pray•r or Meditation? What think you? does Chambering and Wantonness, does Ga•ning and Sportfulness, fit you for commu•ion with God? O how much sooner do they ripen you for Hell and Destruction.
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Stolen Waters are sweet, and Bread eaten in secret, saith Solomon, Prov. 9 17. But in the end it bites like a Serpent, Prov. 32. 27. and st•ngeth like a• Adder.
Stolen Waters Are sweet, and Bred eaten in secret, Says Solomon, Curae 9 17. But in the end it bites like a Serpent, Curae 32. 27. and st•ngeth like a• Adder.
and these are enough to drow• thy pleasue, and distract thy Spirits; like to that kind of Honey, that Historians te•• us of in Affrica, lusciously sweet,
and these Are enough to drow• thy pleasue, and distract thy Spirits; like to that kind of Honey, that Historians te•• us of in Africa, lusciously sweet,
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You have a Scripture very full and apposite to this purpose in that in 20. Job 16. where Zophar speaking of the wicked Pleasure-monger, saith, He shall suck the p•ison of Asps. There is an old Interpreter I have met with, that reads it, He shall suck the Head of Asps. The Hebrew word [ Rosh ] signifying both c•put, and veneum, Head and Poyson.
You have a Scripture very full and apposite to this purpose in that in 20. Job 16. where Zophar speaking of the wicked Pleasure-monger, Says, He shall suck the p•ison of Asps. There is an old Interpreter I have met with, that reads it, He shall suck the Head of Asps. The Hebrew word [ Rosh ] signifying both c•put, and veneum, Head and Poison.
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or she Viper, engendring with the Male, takes his Head in her mouth, and being overcome with the pleasure of the act, bites it off, whereby he perisheth : after which she conceiving, the young within her become impatient of staying their full time,
or she Viper, engendering with the Male, Takes his Head in her Mouth, and being overcome with the pleasure of the act, bites it off, whereby he Perishes: After which she conceiving, the young within her become impatient of staying their full time,
And so it is with the Sensualist that is all for pleasure in Sin, as if you lo•k back to the 12. ver. of this 20. of Job, you shall find though wickedness be sweet in the mouth,
And so it is with the Sensualist that is all for pleasure in since, as if you lo•k back to the 12. ver. of this 20. of Job, you shall find though wickedness be sweet in the Mouth,
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So Prov. 5. 4. speaking of the end of Sin's pleasure, he tells you, its bitter as Wormwood. It is like a Pill, wrapt up in Sugar, which when the Sugar (which was over it) is melted,
So Curae 5. 4. speaking of the end of Since pleasure, he tells you, its bitter as Wormwood. It is like a Pill, wrapped up in Sugar, which when the Sugar (which was over it) is melted,
I have read of a most pleasant and luscious sort of Fruit in the West-Indies, but withal that these dainties are so sauced with the intollerable scorching heat of the Sun by day,
I have read of a most pleasant and luscious sort of Fruit in the West-Indies, but withal that these dainties Are so sauced with the intolerable scorching heat of the Sun by day,
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and a sad and woful end too, envy them not, they are rather objects of Compassion and Pity, to see a Sinner merrily for a minute, swallowing the bait of pleasure,
and a sad and woeful end too, envy them not, they Are rather objects of Compassion and Pity, to see a Sinner merrily for a minute, swallowing the bait of pleasure,
and then thou makest a mock and sport of Sin. Sin sm•l• with enticing blandishments, as Satan on our first Parents, Gen 3 5. O Ye shall be as Gods;
and then thou Makest a mock and sport of Sin. since sm•l• with enticing blandishments, as Satan on our First Parents, Gen 3 5. Oh You shall be as God's;
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and cheerful in the Service of God? will my Soul be more heavenly? or my Body more healthy? what will come of this pleasure? will it forward me in the way to Heaven? or Hell? will it pay charges at last? This hunting after Sensual Pleasures,
and cheerful in the Service of God? will my Soul be more heavenly? or my Body more healthy? what will come of this pleasure? will it forward me in the Way to Heaven? or Hell? will it pay charges At last? This hunting After Sensual Pleasures,
but gain true pleasure, and by abandoning the spurious and pernicious Pleasures of Sin, a sound Conversion of thy Heart and Life to God, will but exchange thy Pleasures,
but gain true pleasure, and by abandoning the spurious and pernicious Pleasures of since, a found Conversion of thy Heart and Life to God, will but exchange thy Pleasures,
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and a Cup of Sack put in? O youth, I must not spare to tell thee, that thou wilt never taste one drop of true Delight and Pleasure, till thou art converted,
and a Cup of Sack put in? O youth, I must not spare to tell thee, that thou wilt never taste one drop of true Delight and Pleasure, till thou art converted,
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and become seriously Relious : It is no part of God's meaning, when we enter his sweet Service, that we should be debarred of Pleasures, for the Ways of Wisdom are Ways of Pleasantness,
and become seriously Religious: It is no part of God's meaning, when we enter his sweet Service, that we should be debarred of Pleasures, for the Ways of Wisdom Are Ways of Pleasantness,
and all her Paths are Paths of Peace, Prov. 3. 17. But only that we should exchange the Onions and Garlick of Egypt, for the Milk and Honey of Canaan; Isaac must not be sacrificed,
and all her Paths Are Paths of Peace, Curae 3. 17. But only that we should exchange the Onions and Garlic of Egypt, for the Milk and Honey of Canaan; Isaac must not be sacrificed,
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and refreshing pleasures at God's right hand, Psal. 16. 11. O that you would but make Experiment hereof, you will find One Hour's praying, better than a thousand of prophane fudling; (as Mr. An. Burg. saith) thou wilt find one hours enjoyment of Christ,
and refreshing pleasures At God's right hand, Psalm 16. 11. O that you would but make Experiment hereof, you will find One Hour's praying, better than a thousand of profane fuddling; (as Mr. Nias Burg. Says) thou wilt find one hours enjoyment of christ,
Remedies against those Youthful Sins of Flexibility in yielding to Temptations, and readily going down the stream, following a multitude to do evil, and keeping ill Company, &c. THese Sins I have shewed you before, are especially the Sins of Youth, to be easily drawn and enticed to do as others do, &c. Now I shall very briefly offer you some Considerations for the fleeing of them.
Remedies against those Youthful Sins of Flexibility in yielding to Temptations, and readily going down the stream, following a multitude to do evil, and keeping ill Company, etc. THese Sins I have showed you before, Are especially the Sins of Youth, to be Easily drawn and enticed to do as Others do, etc. Now I shall very briefly offer you Some Considerations for the fleeing of them.
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than to perish with millions? Had you lived in Noah 's time when the Flood came, would you not have rather chose to have been preserved with Noah 's Family alone,
than to perish with millions? Had you lived in Noah is time when the Flood Come, would you not have rather chosen to have been preserved with Noah is Family alone,
O that the Desire of all Nations might come, and accomplish that Prophecy, Isa. 2. 1, 2. When the mountain of the house of the Lord shall be exalted on the top of the mountains,
O that the Desire of all nations might come, and accomplish that Prophecy, Isaiah 2. 1, 2. When the mountain of the house of the Lord shall be exalted on the top of the Mountains,
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but will you read Rom. 12. 1. with Jam. 1. 17. And then with these Scriptures, see 1 John 2. 15, 16. But it may be objected, That you are c•me out of the Pagan and Mahumetan World, you go with the Christian World;
but will you read Rom. 12. 1. with Jam. 1. 17. And then with these Scriptures, see 1 John 2. 15, 16. But it may be objected, That you Are c•me out of the Pagan and Mahumetan World, you go with the Christian World;
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and therefore •hat can be said against you, but that you may do as other Christians do? I answer, with the Apostle that spake expresly of our times, in that of 2 Tim. 1. and the five first Verses:
and Therefore •hat can be said against you, but that you may do as other Christians do? I answer, with the Apostle that spoke expressly of our times, in that of 2 Tim. 1. and the five First Verses:
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in the Christian World the number of sound Believers is but small, indeed if all that name the Name of Christ, might pass for true Christians, the number would be great;
in the Christian World the number of found Believers is but small, indeed if all that name the Name of christ, might pass for true Christians, the number would be great;
It's amazing to me, that strange blindness and heavy judgment that is fallen upon thousands of titular Christians at this day, they will severely condemn a Man that he is no good Christian, that doth not profess his Faith in Christ,
It's amazing to me, that strange blindness and heavy judgement that is fallen upon thousands of titular Christians At this day, they will severely condemn a Man that he is no good Christian, that does not profess his Faith in christ,
and yet will hug themselves with this, that they are good Protestants and Christians, althe ' they will make nothing of omission of Closet and Family-Prayer;
and yet will hug themselves with this, that they Are good Protestants and Christians, althe ' they will make nothing of omission of Closet and Family prayer;
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It were impossible to reckon up here the thousands of ways how Satan a•d Sin blind poor Sinners in the Christian World to their everlasting destruction.
It were impossible to reckon up Here the thousands of ways how Satan a•d since blind poor Sinners in the Christian World to their everlasting destruction.
here it is •t so many of England's, London's Youth •train'd up for Hell, they soon ascend the ••t of the Scorner, and so are quickly ripe • a Descent down to Hell.
Here it is •t so many of England's, London's Youth •trained up for Hell, they soon ascend the ••t of the Scorner, and so Are quickly ripe • a Descent down to Hell.
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•• they let flie against Religion, deriding • Godliness, jeering at others, saying, What • grow precise? You turn Fool? Thus as ••od sought the death of Christ,
•• they let fly against Religion, deriding • Godliness, jeering At Others, saying, What • grow precise? You turn Fool? Thus as ••od sought the death of christ,
and de•oyed the young Babes in Bethlehem; so •e seek the destruction of any hopeful ••nings and good motions that are at any •• found in persons of tender years:
and de•oyed the young Babes in Bethlehem; so •e seek the destruction of any hopeful ••nings and good motions that Are At any •• found in Persons of tender Years:
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It is upon this account that wise Solomon so frequently calls upon the young Man, No• to come near the borders of this temptation, not to pass on that side of the way,
It is upon this account that wise Solomon so frequently calls upon the young Man, No• to come near the borders of this temptation, not to pass on that side of the Way,
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for, Lord, ••ou knowest, I never loved their Company here? O it's a Soul-destroying Evil to keep com•any with those whose nearness will set me ••ther off from God, to be there where Worldliness, Prophaneness,
for, Lord, ••ou Knowest, I never loved their Company Here? Oh it's a Soul-destroying Evil to keep com•any with those whose nearness will Set me ••ther off from God, to be there where Worldliness, Profaneness,
and the sollicitations of vain •ersons are strong, O then, to flee their en••cements, how excellent and laudable is it? •• was Lot 's unhappiness to dwell in Sodom, •ut it was high honour to be righteous there.
and the solicitations of vain •ersons Are strong, Oh then, to flee their en••cements, how excellent and laudable is it? •• was Lot is unhappiness to dwell in Sodom, •ut it was high honour to be righteous there.
O remember, Young Man, how well God •akes it, when evil Company do strongly and •iolently draw and entice thee to the service •f the Devil, the Flesh and the World,
O Remember, Young Man, how well God •akes it, when evil Company do strongly and •iolently draw and entice thee to the service •f the devil, the Flesh and the World,
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for what fellowship hath righteousness with unrighteousness? and what communion hath light with darkness? and what concord hath Christ with Belial? and what agreement hath the Temple of God with Idols? Now this Argument should mightily move you to abhor and flee the company of the wicked,
for what fellowship hath righteousness with unrighteousness? and what communion hath Light with darkness? and what concord hath christ with Belial? and what agreement hath the Temple of God with Idols? Now this Argument should mightily move you to abhor and flee the company of the wicked,
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Hence David, who was a gracious Man, pro•eth it by this ma•k, Psal. 16. 3. speaking of the Saints, the excellent ones of the earth, saith he) in whom is all my delight.
Hence David, who was a gracious Man, pro•eth it by this ma•k, Psalm 16. 3. speaking of the Saints, the excellent ones of the earth, Says he) in whom is all my delight.
And •he heavenly Apostle John giveth you this very ma•k of true godliness, in 1 Joh. 3. 14. And, on the other hand, a keeping and lo•ing the company of ungodly persons, is made the badge of an unconverted person, Hos. 7. 8. Ephraim he hath mixed himself •mong the People.
And •he heavenly Apostle John gives you this very ma•k of true godliness, in 1 John 3. 14. And, on the other hand, a keeping and lo•ing the company of ungodly Persons, is made the badge of an unconverted person, Hos. 7. 8. Ephraim he hath mixed himself •mong the People.
What People? why, the •dolatrous Heathens. And what's this a sign of? why, that he was but an Hypocrite, elegantly expressed in that Metaphor that followeth, Ephraim is a Lake not turned.
What People? why, the •dolatrous heathens. And what's this a Signen of? why, that he was but an Hypocrite, elegantly expressed in that Metaphor that follows, Ephraim is a Lake not turned.
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but rather reprove them, Eph. 5. 11. Company ••t with him that is a Fornicator, 1 Cor. 5. 9. Walk not in the way, enter not into the path of evil Men, Prov. 1. 1. and 4. 14. And this brings me to lay down Remedies against the next Sin that Youth are prone to, viz. The Sin of Intemperance.
but rather reprove them, Ephesians 5. 11. Company ••t with him that is a Fornicator, 1 Cor. 5. 9. Walk not in the Way, enter not into the path of evil Men, Curae 1. 1. and 4. 14. And this brings me to lay down Remedies against the next since that Youth Are prove to, viz. The since of Intemperance.
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First, Labour after a distinct and clear knowledge what it is? wherein it stands? The Schoolmen say, a person is guilty of this Sin these five ways when he eats and drinks: 1. Praeproperè, too hastily. 2. Lautè, too daintily. 3. Nimis, too much. 4. Ardenter, too vehemently. 5. Studiosè, too carefully.
First, Labour After a distinct and clear knowledge what it is? wherein it Stands? The Schoolmen say, a person is guilty of this since these five ways when he eats and drinks: 1. Praeproperè, too hastily. 2. Lautè, too daintily. 3. Nimis, too much. 4. Ardently, too vehemently. 5. Studiosè, too carefully.
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mark it, not sumptuous delicate Fare, but Bread, Gen. 28. 20. And Elijah was content with a Cruise of Water, and a Cake on the Coals, while Jezabe• 's 400 Prophets were pamper'd at her full Table.
mark it, not sumptuous delicate Fare, but Bred, Gen. 28. 20. And Elijah was content with a Cruise of Water, and a Cake on the Coals, while Jezabe• is 400 prophets were pampered At her full Table.
Pray observe it, no more than plain Bread. And the Apostle saith, Having food and rayment, let us therewith be content, 1 Tim. 6. 8. Rayment, not Ornament:
Pray observe it, no more than plain Bred. And the Apostle Says, Having food and raiment, let us therewith be content, 1 Tim. 6. 8. Raiment, not Ornament:
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So that when we (without cause) crave delicate Fare, and lash out beyond that proportion our Estates and Incomes will bear, we are guilty of this Sin:
So that when we (without cause) crave delicate Fare, and lash out beyond that proportion our Estates and Incomes will bear, we Are guilty of this since:
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And then when we are too curious about the Sorts of Meat and Drink, and their Dressing and Sawces, we herein generally send in Ammunition to the sensual Appetite, to rebel against Reason and Grace.
And then when we Are too curious about the Sorts of Meat and Drink, and their Dressing and Sauces, we herein generally send in Ammunition to the sensual Appetite, to rebel against Reason and Grace.
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3. We offend, and are guilty of this Sin of Intemperance, when we exceed as to the quantity, eating and drinking more than what fits us for our general, and particular calling;
3. We offend, and Are guilty of this since of Intemperance, when we exceed as to the quantity, eating and drinking more than what fits us for our general, and particular calling;
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They feed without fear, not regarding God's awful Dispensations in the world, as you have it set forth in that 6. Amos, Wo to them that are at ease in Zion, ver. 1. That lie upon Beds of Ivory,
They feed without Fear, not regarding God's awful Dispensations in the world, as you have it Set forth in that 6. Amos, Woe to them that Are At ease in Zion, ver. 1. That lie upon Beds of Ivory,
and stretch themselves upon their Couches, and eat the Lambs out of the Flock, and the Calves out of the midst of the Stall, ver. 4. That drink Wine in Bowls,
and stretch themselves upon their Couches, and eat the Lambs out of the Flock, and the Calves out of the midst of the Stall, ver. 4. That drink Wine in Bowls,
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but are not grieved at the Afflictions of Joseph, ver. 6. When the Church of God is drinking Blood and Tears, it is unseasonable to drink Wine in Bowls : Daniel would eat no pleasant Bread,
but Are not grieved At the Afflictions of Joseph, ver. 6. When the Church of God is drinking Blood and Tears, it is unseasonable to drink Wine in Bowls: daniel would eat no pleasant Bred,
Again, it is hateful to God, as it is a notorious Transgression of his holy Law, Ephes. 5. 18. Luke 21. 34. Prov. 23 20. It is a Sin so expresly again•t the command of God, that Gluttons and Drunkards can't plead ignorance, especially such as live under the Gospel:
Again, it is hateful to God, as it is a notorious Transgression of his holy Law, Ephesians 5. 18. Lycia 21. 34. Curae 23 20. It is a since so expressly again•t the command of God, that Gluttons and Drunkards can't plead ignorance, especially such as live under the Gospel:
So that it must needs be hateful to God, seeing it is Rebellion against the Light, Job 24. 13 hence David expostulates in Psal. 10. 13. Wherefore doth the Wicked contemn God? Again, it must needs be hateful to God,
So that it must needs be hateful to God, seeing it is Rebellion against the Light, Job 24. 13 hence David expostulates in Psalm 10. 13. Wherefore does the Wicked contemn God? Again, it must needs be hateful to God,
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if the Friendship of this World is enmity with God, as St. James affirmeth, in the 4. Jam. 4. What is then friendship with the Lusts of the Flesh.
if the Friendship of this World is enmity with God, as Saint James Affirmeth, in the 4. Jam. 4. What is then friendship with the Lustiest of the Flesh.
and therefore most hateful to him ▪ and can your seeble Hands grasp, and make your part good with Omnipotency? I•• a terrible thing to renounce the Heaven of God's love and favour,
and Therefore most hateful to him ▪ and can your feeble Hands grasp, and make your part good with Omnipotency? I•• a terrible thing to renounce the Heaven of God's love and favour,
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And then it is hurtful to the Soul, as it wages War against it. 1 Pet. 2. 11. Dearly beloved, •l beseech you, abstain from fleshly •usts, which •ar against the Soul. Fulness breeds forgetfulness of God.
And then it is hurtful to the Soul, as it wages War against it. 1 Pet. 2. 11. Dearly Beloved, •l beseech you, abstain from fleshly •usts, which •ar against the Soul. Fullness breeds forgetfulness of God.
and a lean Soul usually go together : When the great enquiry is, What shall we eat? what shall we drink? There is a deep silence about the Soul, no such voice heard as, What shall I do to be saved? A full Belly (saith one) neither studies well, nor prays well;
and a lean Soul usually go together: When the great enquiry is, What shall we eat? what shall we drink? There is a deep silence about the Soul, no such voice herd as, What shall I do to be saved? A full Belly (Says one) neither studies well, nor prays well;
and fleeing it, it will most certainly exclude Soul and Body out of Heaven, and plunge both into Hell for evermore. 1 Cor. 6. 9. Know ye not (saith the Apostle) that the Ʋnrighteous shall not inherit the Kingdom of God;
and fleeing it, it will most Certainly exclude Soul and Body out of Heaven, and plunge both into Hell for evermore. 1 Cor. 6. 9. Know you not (Says the Apostle) that the Ʋnrighteous shall not inherit the Kingdom of God;
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Drunkenness, Revellings, and such like, of which I have told you before, as I have also told you in time past, that they which do such things, shall not inherit the Kingdom of God.
drunkenness, Revellings, and such like, of which I have told you before, as I have also told you in time past, that they which do such things, shall not inherit the Kingdom of God.
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and Lusts. And then study the state of thy Body too, is it not mortal? must it not be e're long Worms meat? and then do but soberly judge how far such a thing should be pampered, and at what rates.
and Lusts. And then study the state of thy Body too, is it not Mortal? must it not be ever long Worms meat? and then do but soberly judge how Far such a thing should be pampered, and At what rates.
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O methinks a sight of your state, should make you abhor Gluttony and Epicurism. O youth, attend hereunto, remember Esau was called prophane, for parting with his Birth right,
O methinks a sighed of your state, should make you abhor Gluttony and Epicurism. O youth, attend hereunto, Remember Esau was called profane, for parting with his Birth right,
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for one Morsel of Meat : and when ever you feel your Appetite eager and craving, remember these three directions I have now given you, to flee this Sin;
for one Morsel of Meat: and when ever you feel your Appetite eager and craving, Remember these three directions I have now given you, to flee this since;
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O this Sin hath been the bane of multitudes, it ruin'd Ananias and Sapphira, in the 5. of the Acts. It is one of those seven things the Lord hates, Prov. 6. 17. Moreover, it is the ruin of all humane Society and Commerce:
Oh this since hath been the bane of Multitudes, it ruined Ananias and Sapphira, in the 5. of the Acts. It is one of those seven things the Lord hates, Curae 6. 17. Moreover, it is the ruin of all humane Society and Commerce:
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2. Arm your selves before hand with forcible Scripture Arguments, and Antidotes against it, that whensoever the Temptation returns, it may not catch you unprovided.
2. Arm your selves before hand with forcible Scripture Arguments, and Antidotes against it, that whensoever the Temptation returns, it may not catch you unprovided.
if he gain the whole World, and lose his own Soul? or what can a man give in exchange for his Soul? What tell ye me of a little Pelf and Profit that Thieves can steal suddenly,
if he gain the Whole World, and loose his own Soul? or what can a man give in exchange for his Soul? What tell you me of a little Pelf and Profit that Thieves can steal suddenly,
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and displeasure from thy Superiours, prompts thee to Lve, provide thy self, and beat back the Tempter with an, It is written, Who art thou that art afraid of a man that is Grass? Fear not them that can kill the Body, and no more;
and displeasure from thy Superiors, prompts thee to Love, provide thy self, and beatrice back the Tempter with nias, It is written, Who art thou that art afraid of a man that is Grass? fear not them that can kill the Body, and no more;
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•f the Temptation to lye, receive force •rom hopes of concealment, or that it is not •ikely ever to be discovered, &c. say, O Devil, can it be concealed from,
•f the Temptation to lie, receive force •rom hope's of concealment, or that it is not •ikely ever to be discovered, etc. say, Oh devil, can it be concealed from,
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and a Conscience within me, can I and my Lye (if I should •enture) lie hid long, be sure it would find •e out, to gripe and torment me. Where•ore avoid, avoid Satan.
and a Conscience within me, can I and my Lie (if I should •enture) lie hid long, be sure it would find •e out, to gripe and torment me. Where•ore avoid, avoid Satan.
Truth of Speech, ••d Peace of Conscience, cannot be too •uch priz'd, nor too carefully preserved, •ccording to that old Rule, ••re to be true, nothing can need a Lye, • Fault that needs it most grows two thereby.
Truth of Speech, ••d Peace of Conscience, cannot be too •uch prized, nor too carefully preserved, •ccording to that old Rule, ••re to be true, nothing can need a Lie, • Fault that needs it most grows two thereby.
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for out of the evil treasure of •y heart proceeds Lying, and all Evil, the •incipal work must be about thy Heart, •sal. 12. 2. They speak Lyes (saith the Psal•ist) with flattering Lips,
for out of the evil treasure of •y heart proceeds Lying, and all Evil, the •incipal work must be about thy Heart, •sal. 12. 2. They speak Lies (Says the Psal•ist) with flattering Lips,
how frequently do we find him on his Knees, sometimes praying that God would make his Heart sound in his Statutes; sometimes that God would create in him a clean Heart,
how frequently do we find him on his Knees, sometime praying that God would make his Heart found in his Statutes; sometime that God would create in him a clean Heart,
First, •• hath a promise of long Life annexed, That •hy days may be long in the Land. Is not this •o be reckoned a singular Blessing, especially •s it comes in by the way of a precious Promise? O flee Disobedience,
First, •• hath a promise of long Life annexed, That •hy days may be long in the Land. Is not this •o be reckoned a singular Blessing, especially •s it comes in by the Way of a precious Promise? O flee Disobedience,
when grown up, usually such headiness and pride in their behaviour towards their Parents, that when they should have most comfort in them, they have most heart-breaking grief and sorrow.
when grown up, usually such headiness and pride in their behaviour towards their Parents, that when they should have most Comfort in them, they have most Heartbreaking grief and sorrow.
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and long experience hath instructed us of the Errours of unexperienced Youth herein, in those many fatal and ruining miscarriages that have followed upon the evil choice they have made.
and long experience hath instructed us of the Errors of unexperienced Youth herein, in those many fatal and ruining miscarriages that have followed upon the evil choice they have made.
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And I have also made this Observation, That God doth seldom (of all Acts of Disobedience) •uffer that of marrying against the consent of Parents, go off the stage of this Life unpunished.
And I have also made this Observation, That God does seldom (of all Acts of Disobedience) •uffer that of marrying against the consent of Parents, go off the stage of this Life unpunished.
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And then for Servants that are under the Yoke, who are in great danger of miscarry•ng in that Relation, let me prevail with •hem to treasure up these following Scri••ures, Eph. 6. 5, 6, 7, 8. Col. 3. 22, 23, 24, •5. 1 Tim. 6. 1, 2. And especially study that, Titus 2. 9, 10. and 1 Pet. 2. 18. Exhort Servants to be obedient to their own Masters, •nd to please them well in all things;
And then for Servants that Are under the Yoke, who Are in great danger of miscarry•ng in that Relation, let me prevail with •hem to treasure up these following Scri••ures, Ephesians 6. 5, 6, 7, 8. Col. 3. 22, 23, 24, •5. 1 Tim. 6. 1, 2. And especially study that, Titus 2. 9, 10. and 1 Pet. 2. 18. Exhort Servants to be obedient to their own Masters, •nd to please them well in all things;
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and not only so, but a Marriage Feast is on this day instituted to be celebrated, a Feast of fat things, wherein the returning Prodigal is crowned with all the expressions of joy and honour.
and not only so, but a Marriage Feast is on this day instituted to be celebrated, a Feast of fat things, wherein the returning Prodigal is crowned with all the expressions of joy and honour.
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Thou gainest a little fleshly content and merriment, but losest the blessednesses promised in Isa. 56. 2. Blessed [ Ashre there is the plural number ] is the man that doth this, that keepeth the Sabbath from polluting it.
Thou gainest a little fleshly content and merriment, but losest the Blessednesses promised in Isaiah 56. 2. Blessed [ Ashre there is the plural number ] is the man that does this, that Keepeth the Sabbath from polluting it.
The blessedness of gracious communion and fellowship with the Father, and with his Son Christ Jesus, &c. And who can express the heavenly comfort of that!
The blessedness of gracious communion and fellowship with the Father, and with his Son christ jesus, etc. And who can express the heavenly Comfort of that!
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O would you ever be drunk with Wine? or bewitched with the sordid pleasures of the Flesh? If you had once drank of this high Country Wine, the Wine of Heaven's consolations.
O would you ever be drunk with Wine? or bewitched with the sordid pleasures of the Flesh? If you had once drank of this high Country Wine, the Wine of Heaven's consolations.
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Heark, Young Man, to those that have tryed it, Psal. 84. How amiable are thy Tabernacles, &c. And so the Psalm runs on, One day in thy Courts is better than a thousand elsewhere. I sat down under his shadow with great delight,
Hark, Young Man, to those that have tried it, Psalm 84. How amiable Are thy Tabernacles, etc. And so the Psalm runs on, One day in thy Courts is better than a thousand elsewhere. I sat down under his shadow with great delight,
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Be sure then, to profane a Sabbath, is a surpassing Provocation, beyond the Sin of the Devil, who never had the mercy of one day of the Son of Man's afforded him.
Be sure then, to profane a Sabbath, is a surpassing Provocation, beyond the since of the devil, who never had the mercy of one day of the Son of Man's afforded him.
And then consider how woful the condition of Sabbath-breakers is, they carry about them the mark of Death and Hell (as 'twere) in their Foreheads, wherever they go;
And then Consider how woeful the condition of Sabbath breakers is, they carry about them the mark of Death and Hell (as 'twere) in their Foreheads, wherever they go;
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O Young Man, strongly impress this on thy heart, and say, Is this a tolerable condition? Is it wisdom to continue it an hour longer? O think with your selves, what if I had dyed in this Case? what had become of me? how exceedingly thou art beholden to the patience of God, that he hath not cast thee into Hell? The Lord open your eyes,
O Young Man, strongly Impress this on thy heart, and say, Is this a tolerable condition? Is it Wisdom to continue it an hour longer? O think with your selves, what if I had died in this Case? what had become of me? how exceedingly thou art beholden to the patience of God, that he hath not cast thee into Hell? The Lord open your eyes,
and the provisions of grace in the Ordinances, and you would loath and detest the Tempter, that would entice you to waste a Moment of so blessed a Day.
and the provisions of grace in the Ordinances, and you would loath and detest the Tempter, that would entice you to waste a Moment of so blessed a Day.
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Wherefore to close this, I shall recite the Testimony of a wise and learned Person of this Nation, who was (as is noted of him) natus ad exemplar, born to be an Example to others;
Wherefore to close this, I shall recite the Testimony of a wise and learned Person of this nation, who was (as is noted of him) Born ad exemplar, born to be an Exampl to Others;
This Excellent Person writing to his Children, (of whom he travail'd in Birth, that Christ might be formed in them) he freely opens his mind in these following Words.
This Excellent Person writing to his Children, (of whom he travailed in Birth, that christ might be formed in them) he freely Opens his mind in these following Words.
I have found (says he) by a strict & diligent observation, that a due observation of the Duties of this Day, has ever had joyned to it a Blessing upon the •est of my time,
I have found (Says he) by a strict & diligent observation, that a due observation of the Duties of this Day, has ever had joined to it a Blessing upon the •est of my time,
THat Youth is apt to admire themselves, for their supposed Excellences, as Beauty, Parts, Wit, Strength, &c. I have shewed before, Man is a proud piece of Dust,
THat Youth is apt to admire themselves, for their supposed Excellences, as Beauty, Parts, Wit, Strength, etc. I have showed before, Man is a proud piece of Dust,
if thou study these Scriptures. 1 Peter 5. God resisteth the Pruod, NONLATINALPHABET the Word signifieth, Sets himself in battle array against such a person.
if thou study these Scriptures. 1 Peter 5. God Resisteth the Pruod, the Word signifies, Sets himself in battle array against such a person.
Proverbs 6. 16, 17. it is there placed in the front of those six things the Lord hates, A proud look, &c. Proverbs 16. 5. Every one that is Proud in Heart, is abomination to the Lord;
Proverbs 6. 16, 17. it is there placed in the front of those six things the Lord hates, A proud look, etc. Proverbs 16. 5. Every one that is Proud in Heart, is abomination to the Lord;
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When he did but let out of his Glory a little to Job, and Isaiah, one crys ou•, Wo is me! I am an undone man, I have seen the Lord, Isaiah 6. The other breaks forth, Behold I am vile, I abhor my self in Dust and Ashes,
When he did but let out of his Glory a little to Job, and Isaiah, one cries ou•, Woe is me! I am an undone man, I have seen the Lord, Isaiah 6. The other breaks forth, Behold I am vile, I abhor my self in Dust and Ashes,
Whence is it, but from man's ignorance of himself? O proud Youth, were you brought but once to understand what a leprous, deformed, diseased Soul lodgeth in thy dunghil Body, let Conscience answer whether thou couldst be Proud or no? a Soul so ignorant of,
Whence is it, but from Man's ignorance of himself? O proud Youth, were you brought but once to understand what a leprous, deformed, diseased Soul lodgeth in thy dunghill Body, let Conscience answer whither thou Couldst be Proud or no? a Soul so ignorant of,
and yet be proud? a Soul so unreconciled to God, so unready for the coming of Christ, in such danger of the damnation of Hell, one would thi•k here should be no more room for Pride than there is reason for it,
and yet be proud? a Soul so unreconciled to God, so unready for the coming of christ, in such danger of the damnation of Hell, one would thi•k Here should be no more room for Pride than there is reason for it,
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and begging of Mercy, better becometh such a Soul. And then for thy Body, wherein this miserable Soul lodgeth for a few days, one would think thou shouldst have little mind to be proud of that, were it only for the sake of so wretched a Tenant that dwells within:
and begging of Mercy, better Becometh such a Soul. And then for thy Body, wherein this miserable Soul lodgeth for a few days, one would think thou Shouldst have little mind to be proud of that, were it only for the sake of so wretched a Tenant that dwells within:
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or an Apoplexy seize you, as they may within the space of an hour, and then where are all these? Indeed if thou couldst by thy youthful strength and ability, hinder any of these;
or an Apoplexy seize you, as they may within the Molle of an hour, and then where Are all these? Indeed if thou Couldst by thy youthful strength and ability, hinder any of these;
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and say, O proud heart, dost thou stand upon thy Pantofles and Terms, and thy Saviour stoop and step down into the form of a Servant? Dismount, dismount, proud Dust,
and say, Oh proud heart, dost thou stand upon thy Pantoffles and Terms, and thy Saviour stoop and step down into the from of a Servant? Dismount, dismount, proud Dust,
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I Have shewed you how prone Youth is to quench the Motions of the Spirit of God, stifling those inward Convictions that are wrought in them of their lost and undone estate by Nature, of the necessity of Conversion,
I Have showed you how prove Youth is to quench the Motions of the Spirit of God, stifling those inward Convictions that Are wrought in them of their lost and undone estate by Nature, of the necessity of Conversion,
there are not a few of London 's Youth that are guilty in a high degree of this Sin. Wherefore to prevent it for time to come, attend to these following directions.
there Are not a few of London is Youth that Are guilty in a high degree of this Sin. Wherefore to prevent it for time to come, attend to these following directions.
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and therefore in reference hereunto, the Apostle in the 1. Thes. 5. 19. saith, Quench not the Spirit: how that is done, may be gathered from the metaphor thus, a Fire or Light is two manner of ways quenched, (1.) By withdrawing of Fuel from it : (2.) By casting of Water upon it.
and Therefore in Referente hereunto, the Apostle in the 1. Thebes 5. 19. Says, Quench not the Spirit: how that is done, may be gathered from the metaphor thus, a Fire or Light is two manner of ways quenched, (1.) By withdrawing of Fuel from it: (2.) By casting of Water upon it.
when he comes with his Light and Heat to sanctifie and save us, we grieve him, resist him, tempt him, vex him, quench him, these are all Scripture expressions.
when he comes with his Light and Heat to sanctify and save us, we grieve him, resist him, tempt him, vex him, quench him, these Are all Scripture expressions.
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like a Sun rising and shining into your dark Soul's, shewing you as clear as Noon-day, that your Courses have been naught, that thus, and thus, hast thou done;
like a Sun rising and shining into your dark Soul's, showing you as clear as Noonday, that your Courses have been nought, that thus, and thus, hast thou done;
and shewing thee farther, that thou hast before thee a blessed offer of Christ, and the great Salvation, purchased with his Blood, asuring thee if thou cast away thy Trangressions,
and showing thee farther, that thou hast before thee a blessed offer of christ, and the great Salvation, purchased with his Blood, asuring thee if thou cast away thy Transgressions,
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and probably this blessed Spirit goes on further, awakening thy Conscience, stirring up thy Affections, that thou goest from the Sermon smitten, wounded as with an Arrow sticking within thee;
and probably this blessed Spirit Goes on further, awakening thy Conscience, stirring up thy Affections, that thou goest from the Sermon smitten, wounded as with an Arrow sticking within thee;
much more if (instead of calling for the Bellows, and blowing while there is a Fire) thou adventurest to cast on Water, i. e. to run into Evil Company, to yield to thy vile Corruptions, to drink the poysoned Cup,
much more if (instead of calling for the Bellows, and blowing while there is a Fire) thou adventurest to cast on Water, i. e. to run into Evil Company, to yield to thy vile Corruptions, to drink the poisoned Cup,
Hence in James 4. 7. Resist the Devil, and he will flee. But now if instead of resisting the evil Spirit, you should resist the Good Spirit, for both may be resisted;
Hence in James 4. 7. Resist the devil, and he will flee. But now if instead of resisting the evil Spirit, you should resist the Good Spirit, for both may be resisted;
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O the grievous and hainous Nature of this Sin, words can't express it : without all question it's greatly influential towards the filling up the Measure of Sin,
Oh the grievous and heinous Nature of this since, words can't express it: without all question it's greatly influential towards the filling up the Measure of since,
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and the Vials of God's Wrath. And it may be said of such, as the Apostle hath it in 2 Pet. 2. 21. It had been better they had never known the Way of Righteousness,
and the Vials of God's Wrath. And it may be said of such, as the Apostle hath it in 2 Pet. 2. 21. It had been better they had never known the Way of Righteousness,
They are in danger of these threatned Judgments, John 12. 40. and Prov. 1. 28. and Psal. 81. 12. and Hos. 4. 17. and Ezek. 24. 13. and Heb. 3. 11. and Heb. 6. 4, 5, 6. O that young ones, would read and tremble at these Scriptures, to deter them from quenching the Spirit,
They Are in danger of these threatened Judgments, John 12. 40. and Curae 1. 28. and Psalm 81. 12. and Hos. 4. 17. and Ezekiel 24. 13. and Hebrew 3. 11. and Hebrew 6. 4, 5, 6. O that young ones, would read and tremble At these Scriptures, to deter them from quenching the Spirit,
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and the unclean Spirit that is gone, will return no more, &c. Here multitudes take up their Rest short of Christ, patching up a Righteousness of their own, hoping by their pedling Wares to maintain themselves, and all this while ignorant of Christ,
and the unclean Spirit that is gone, will return no more, etc. Here Multitudes take up their Rest short of christ, patching up a Righteousness of their own, hoping by their peddling Wares to maintain themselves, and all this while ignorant of christ,
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For the opening of this a little, I beseech you consider, the case between God and man stood thus, God made man upright, man sins, falls under the sanction of that Law he broke, viz. In the Day thou eatest thereof thou shalt dye.
For the opening of this a little, I beseech you Consider, the case between God and man stood thus, God made man upright, man Sins, falls under the sanction of that Law he broke, viz. In the Day thou Eatest thereof thou shalt die.
Now such is the Holiness of God's Nature, that he cannot but hate Sin, and such is the Impartiality of his Justice and Righteousness, that Heaven and Earth may sooner pass away,
Now such is the Holiness of God's Nature, that he cannot but hate since, and such is the Impartiality of his justice and Righteousness, that Heaven and Earth may sooner pass away,
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Well then, the great case is, How shall Sin be pardoned, and the Sinner saved? If Justice come upon the Sinner for satisfaction, it will swallow him up in the Gulf of eternal misery:
Well then, the great case is, How shall since be pardoned, and the Sinner saved? If justice come upon the Sinner for satisfaction, it will swallow him up in the Gulf of Eternal misery:
Now that Mystery is revealed in this glorious Text, God the Father hath sent, and set forth his own Son in our Natures, to be a Propitiation through Faith in his Blood, to declare his Righteousness and Justice,
Now that Mystery is revealed in this glorious Text, God the Father hath sent, and Set forth his own Son in our Nature's, to be a Propitiation through Faith in his Blood, to declare his Righteousness and justice,
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and the Wrath of God, you can never escape Condemnation, it's impossible it should be otherwise : without the shedding of Blood, there can be no Remission, Heb. 9. 22. It cannot be the Blood of a meer Creature that can take away Sin;
and the Wrath of God, you can never escape Condemnation, it's impossible it should be otherwise: without the shedding of Blood, there can be no Remission, Hebrew 9. 22. It cannot be the Blood of a mere Creature that can take away since;
and that is, that there must be Faith in this Blood, or there can be no actual Remission of your Sins : and therefore in vain do Sinners support their hopes of pardon in Heaven, with their own Righteousness, saying, We have sinned,
and that is, that there must be Faith in this Blood, or there can be no actual Remission of your Sins: and Therefore in vain do Sinners support their hope's of pardon in Heaven, with their own Righteousness, saying, We have sinned,
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but alas, Lord, I have such a cursed base deceitful hard and unbelieving Heart in me, that I can't tell what in the world to do for an Interest in Christ.
but alas, Lord, I have such a cursed base deceitful hard and unbelieving Heart in me, that I can't tell what in the world to do for an Interest in christ.
and that thou hast heard of an Eternal Design of Grace to poor Sinners, and how in the Fulness of Time he sent his Son to seek and to save what was lost,
and that thou hast herd of an Eternal Design of Grace to poor Sinners, and how in the Fullness of Time he sent his Son to seek and to save what was lost,
hast thou not said, no man can come except thou draw? and dear Lord, I find the impotency of my own cannot; O let me find the Efficacy of thy own Power,
hast thou not said, no man can come except thou draw? and dear Lord, I find the impotency of my own cannot; Oh let me find the Efficacy of thy own Power,
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make my Heart to stoop, subdue my strong Corruptions, dispossess and disarm that malignant party in my Soul, demolish those strong Holds of Sin and Hell there. O Lord!
make my Heart to stoop, subdue my strong Corruptions, dispossess and disarm that malignant party in my Soul, demolish those strong Holds of since and Hell there. O Lord!
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but if thou wilt make bare thy Arm, it will soon be done, my proud Heart shall soon be humble, my hard Heart shall soon become soft, my unbelieving Heart be made believing:
but if thou wilt make bore thy Arm, it will soon be done, my proud Heart shall soon be humble, my hard Heart shall soon become soft, my unbelieving Heart be made believing:
O thou that commandest me to turn, Turn thou me, and I shall be turned. And here plead his Promise, and Christ's Purchase after some such manner as this.
Oh thou that Commandest me to turn, Turn thou me, and I shall be turned. And Here plead his Promise, and Christ's Purchase After Some such manner as this.
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Tell God, He will be better paid with Christ's Blood, than thy own, and that his Justice will have more Glory in saving thee for the sake of Christ's Obedience,
Tell God, He will be better paid with Christ's Blood, than thy own, and that his justice will have more Glory in Saving thee for the sake of Christ's obedience,
but if the save thee, and take thee up to Heaven, upon the account of Christ's Blood, he will have all paid at one sum, and receive a plenary satisfaction.
but if the save thee, and take thee up to Heaven, upon the account of Christ's Blood, he will have all paid At one sum, and receive a plenary satisfaction.
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I have described them to you, and laid down Directions how to Flee these Lusts, excepting the five last, Atheism, and Ridiculing serious Godliness, Swearing, Time-wasting Ʋncleanness:
I have described them to you, and laid down Directions how to Flee these Lustiest, excepting the five last, Atheism, and Ridiculing serious Godliness, Swearing, Time-wasting Ʋncleanness:
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Wherefore in the conclusion, I demand of you, Young People, what is your resolution? Dare any of you maintain a league and friendship with your Lusts, in rebellion against the express Command and Call of God; to flee them;
Wherefore in the conclusion, I demand of you, Young People, what is your resolution? Dare any of you maintain a league and friendship with your Lustiest, in rebellion against the express Command and Call of God; to flee them;
if so, O remember these Truths once Preached, and now Printed (as despised as they are now) will be a swift and fearful Witness against you another day,
if so, Oh Remember these Truths once Preached, and now Printed (as despised as they Are now) will be a swift and fearful Witness against you Another day,
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and confound you, like as the appearance of the Fingers of a man's Hand on the Wall, did that stout Sinner Belshazar. For who ever hardened himself against God and prospered?
and confound you, like as the appearance of the Fingers of a Man's Hand on the Wall, did that stout Sinner Belshazzar. For who ever hardened himself against God and prospered?
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Non erat quod responderem veritate convictus, nisi tantum verba lenta & somnolenta. Modò ecce modò sine paululum, sed modò & modò non habet modum & sine paululum in longum ibat. Aug. in Confes.
Non erat quod responderem veritate Convicted, nisi Tantum verba lenta & somnolenta. Modò ecce modò sine Paululum, sed modò & modò non habet modum & sine Paululum in Longum ibat. Aug. in Confess
