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Ecclesiast. ch. 11. v. 10. last clause. Childhood and Youth are Vanity. THis present Meeting is for the spiritual advantage of you Children and young People:
Ecclesiatest. changed. 11. v. 10. last clause. Childhood and Youth Are Vanity. THis present Meeting is for the spiritual advantage of you Children and young People:
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Your good we Ministers must intend, and its your Interest and Duty to regard, and improve these helps,
Your good we Ministers must intend, and its your Interest and Duty to regard, and improve these helps,
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as well as elder Persons, for your Souls are are as Immortal as the Aged; God hath a right to govern you, being you are his Creatures.
as well as elder Persons, for your Souls Are Are as Immortal as the Aged; God hath a right to govern you, being you Are his Creatures.
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He hath given you a Rule of Life, he observeth your Hearts and Carriage with concern.
He hath given you a Rule of Life, he observeth your Hearts and Carriage with concern.
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Young Ones shall be arraigned at Gods Tribunal, and judged by the Rule contained in his Word, according to what they have been and done.
Young Ones shall be arraigned At God's Tribunal, and judged by the Rule contained in his Word, according to what they have been and done.
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Heaven and Hell are before you, one of them will be the eternal dwelling of the youngest in this Assembly;
Heaven and Hell Are before you, one of them will be the Eternal Dwelling of the youngest in this Assembly;
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and considering, that most of Mankind dye when young, Heaven and Hell are fuller of Young People,
and considering, that most of Mankind die when young, Heaven and Hell Are fuller of Young People,
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than of such as arrived to a greater Age.
than of such as arrived to a greater Age.
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Do such Considerations affect you? ought they not to make me serious, and importunate with your Souls? And with yours especially, because Youth is under great indispositions to all that is serious and saving.
Do such Considerations affect you? ought they not to make me serious, and importunate with your Souls? And with yours especially, Because Youth is under great indispositions to all that is serious and Saving.
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Oh let us look earnestly for a blessing to him, who is the God of the Spirits of all Flesh, Numb. 16. 23. and therefore is able to impress and manage your Spirits tho' unruly and vain.
O let us look earnestly for a blessing to him, who is the God of the Spirits of all Flesh, Numb. 16. 23. and Therefore is able to Impress and manage your Spirits though unruly and vain.
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The Author of this Book is Solomon; will you regard what a Great Man saith? He was King of Israel in its most prosperous State:
The Author of this Book is Solomon; will you regard what a Great Man Says? He was King of Israel in its most prosperous State:
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Are a wise Mans dictates to be heeded? He was the wisest of meer Men.
are a wise men dictates to be heeded? He was the Wisest of mere Men.
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But above that, this Book was the result of great Experience; he speaks his feeling as well as his Judgment;
But above that, this Book was the result of great Experience; he speaks his feeling as well as his Judgement;
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yea, he records these things as a Penitent after great offences, and therefore must represent things according to their truth and importance, especially since he was inspired by the Infallible Spirit in what he here delivers.
yea, he records these things as a Penitent After great offences, and Therefore must represent things according to their truth and importance, especially since he was inspired by the Infallible Spirit in what he Here delivers.
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I shall not look further than the 11th. verse, to lead you to my Text.
I shall not look further than the 11th. verse, to led you to my Text.
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1. There he doth by a sharp Sarcasm reprove the sensual delights of Young People, rejoyce O Young Man, &c. its such a saying as Christs to his Disciples, Sleep on and take your rest, Mar. 14. 41. It's not said by way of approbation,
1. There he does by a sharp Sarcasm reprove the sensual delights of Young People, rejoice Oh Young Man, etc. its such a saying as Christ to his Disciples, Sleep on and take your rest, Mar. 14. 41. It's not said by Way of approbation,
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but he exposeth the Sensualist by disdain, which may affect some People more than a direct Reproof;
but he exposeth the Sensualist by disdain, which may affect Some People more than a Direct Reproof;
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and God for our good condescends to try all ways.
and God for our good condescends to try all ways.
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Surely you that think sensual pleasure the greatest happiness you are capable of, will suspect that it is not what it appears to your foolish minds, whon God by the Wisest Man doth thus Ironically brand it:
Surely you that think sensual pleasure the greatest happiness you Are capable of, will suspect that it is not what it appears to your foolish minds, whon God by the Wisest Man does thus Ironically brand it:
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he loads you with scorn, while you fondly please your selves with these poor delights, as your only Paradice.
he loads you with scorn, while you fondly please your selves with these poor delights, as your only Paradise.
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God keep me from that as my Portion, which God accounts my reproach. Obj. But may not a Young Man rejoyce?
God keep me from that as my Portion, which God accounts my reproach. Object But may not a Young Man rejoice?
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Answ. Yes no doubt, thou oughtest to delight thy self in the Lord, Psal. 37. 4. yea, thou mayst delight moderately and holily in Objects of sence;Answer Yes no doubt, thou Ought to delight thy self in the Lord, Psalm 37. 4. yea, thou Mayest delight moderately and holily in Objects of sense;
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but that's not the rejoycing here exposed.
but that's not the rejoicing Here exposed.
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The following words explain the nature of this forbidden joy, it's that evil pleasure which thou takest in walking in the wayes of thy heart,
The following words explain the nature of this forbidden joy, it's that evil pleasure which thou Takest in walking in the ways of thy heart,
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and in the sight of thine eyes. q. d. Oh vile Creature!and in the sighed of thine eyes. q. worser. O vile Creature!
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how base art thou become, that confinest thy pleasures to, and resolvedly wallowest in the delights that come by following the vain imaginations of thy carnal heart, and meer gratifying thy sences.
how base art thou become, that confinest thy pleasures to, and resolvedly wallowest in the delights that come by following the vain Imaginations of thy carnal heart, and mere gratifying thy Senses.
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What a bruit art thou, that sportest thy self in a disregard of God and unseen things,
What a bruit art thou, that sportest thy self in a disregard of God and unseen things,
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and valuest the time of Youth only as it fits thee to execute what is sinful, and relish what is sensual!
and valuest the time of Youth only as it fits thee to execute what is sinful, and relish what is sensual!
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Is this rejoycing becoming thee as a reasonable Creature, made for and suited to things of so far a higher nature? Is thy correspondence to the Objects of Faith quite gone? art thou so sunk and buried in flesh? Is there no spiritual light or love to govern thy desires,
Is this rejoicing becoming thee as a reasonable Creature, made for and suited to things of so Far a higher nature? Is thy correspondence to the Objects of Faith quite gone? art thou so sunk and buried in Flesh? Is there no spiritual Light or love to govern thy Desires,
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and pleasures? If this be the merry Young Man, what an object of contempt is he in all his mirth? even in his jollity he is to be scorned, as well as pityed.
and pleasures? If this be the merry Young Man, what an Object of contempt is he in all his mirth? even in his jollity he is to be scorned, as well as pitied.
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2. He allarms this brutish Sensualist with a prospect of Judgment.
2. He alarms this brutish Sensualist with a prospect of Judgement.
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God addresseth himself to thee as one stupidly ignorant, but know thou: it's what thou art little acquainted with, or thoughtful about;
God Addresseth himself to thee as one stupidly ignorant, but know thou: it's what thou art little acquainted with, or thoughtful about;
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for all these things he will bring thee into judgment, a sore thorn in thy gay Cloaths;for all these things he will bring thee into judgement, a soar thorn in thy gay Clothes;
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a great cooler to thy lusts, meer gall in thy Cups, and a sad disturbance to thy airy conceits:
a great cooler to thy Lustiest, mere Gall in thy Cups, and a sad disturbance to thy airy conceits:
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God will bring thee into judgment for all these things. Thô thou despise his Laws, thou shalt not escape his Sentence:God will bring thee into judgement for all these things. Though thou despise his Laws, thou shalt not escape his Sentence:
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he will not leave it to thee, whether thou shalt be miserable; though he referr'd it to thy choice, whether thou wouldst be serious:
he will not leave it to thee, whither thou shalt be miserable; though he referred it to thy choice, whither thou Wouldst be serious:
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hee'l compell thee to feel his wrath, though he would not force thee to refrain thy voluptuousness.
he'll compel thee to feel his wrath, though he would not force thee to refrain thy voluptuousness.
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Yea, Oh thou that sportest thy self in thy brutish delights! thou shalt account for all, thou shalt suffer for each.
Yea, O thou that sportest thy self in thy brutish delights! thou shalt account for all, thou shalt suffer for each.
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Thy punishment shall be proportioned to thy sins, and to thy pleasures thou didst take in sinning,
Thy punishment shall be proportioned to thy Sins, and to thy pleasures thou didst take in sinning,
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and dost thou never consider how great that's like to be?
and dost thou never Consider how great that's like to be?
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3. He then annexeth a serious Caution against two evils, to which Young Persons are obnoxious, v. 10. Therefore remove sorrow from thy heart;
3. He then annexeth a serious Caution against two evils, to which Young Persons Are obnoxious, v. 10. Therefore remove sorrow from thy heart;
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that is anger, as the word may be rendred, or all those heart lusts which will end in sorrow of heart.
that is anger, as the word may be rendered, or all those heart Lustiest which will end in sorrow of heart.
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Thou art afraid of seriousness, thou seemest to prevent sorrow by thy carnal mirth: but alas, thou art making way for the deepest groans by thy seeming cure;
Thou art afraid of seriousness, thou seemest to prevent sorrow by thy carnal mirth: but alas, thou art making Way for the Deepest groans by thy seeming cure;
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thou bringest on sorrow by a pretended driving it away.
thou bringest on sorrow by a pretended driving it away.
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But Young Man, God seeing thou takest a wrong course, condescends to warn thee against the anguish which thou preparest by thy vicious inclination.
But Young Man, God seeing thou Takest a wrong course, condescends to warn thee against the anguish which thou preparest by thy vicious inclination.
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2. And put away evil from thy flesh;
2. And put away evil from thy Flesh;
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that is, fleshly pollutions, to which Youth is prone, or the bodily punishments which vile courses expose to:
that is, fleshly pollutions, to which Youth is prove, or the bodily punishments which vile courses expose to:
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If you take the first sence, then, as in forbidding heart lusts, he stops a course of sin at the Spring-head, without which all the attempts for Reformation will be too feeble;
If you take the First sense, then, as in forbidding heart Lustiest, he stops a course of since At the Springhead, without which all the attempts for Reformation will be too feeble;
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so in forbidding fleshly pollutions, he would restrain the acting of sin:
so in forbidding fleshly pollutions, he would restrain the acting of since:
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q. d. Thô Lust is conceived in the Heart, yet let it not break forth in thy practice:q. worser. Though Lust is conceived in the Heart, yet let it not break forth in thy practice:
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for abstinence from wicked acts will conduce to change thy temper, and abate thy guilt.
for abstinence from wicked acts will conduce to change thy temper, and abate thy guilt.
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If you take the latter sence, then he argues from that misery, which brutish Youth is most likely to be affected by, q. d. That Body which thou so indulgest, that flesh whereof thou art so tender, is like to feel the woful effects of thy folly:
If you take the latter sense, then he argues from that misery, which brutish Youth is most likely to be affected by, q. worser. That Body which thou so indulgest, that Flesh whereof thou art so tender, is like to feel the woeful effects of thy folly:
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Therefore as thou lovest thy very flesh, kindle not the flames which are to devour it in Hell;
Therefore as thou Lovest thy very Flesh, kindle not the flames which Are to devour it in Hell;
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bring not down those Judgments, which may torment thy Body on this side the Grave.
bring not down those Judgments, which may torment thy Body on this side the Grave.
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The wise Man introduces these advices by a Motive referring to v. 9. Therefore, &c. as if he had said,
The wise Man introduces these advices by a Motive referring to v. 9. Therefore, etc. as if he had said,
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because God will bring thee to judgment, avoid these sins, for which thou shalt certainly be arraigned,
Because God will bring thee to judgement, avoid these Sins, for which thou shalt Certainly be arraigned,
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and prevent the miseries which the sentence will include, and which the Judge must execute according to the sanction of that Law whereby thou shalt be judged. Then, then, O Young Man!
and prevent the misery's which the sentence will include, and which the Judge must execute according to the sanction of that Law whereby thou shalt be judged. Then, then, Oh Young Man!
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thou shalt know by the punishment felt, that thy Lawgivers threatnings were not vain, though during temptations they appeared so.
thou shalt know by the punishment felt, that thy Lawgivers threatenings were not vain, though during temptations they appeared so.
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My Text is a further Motive, and as such is here inserted: For Childhood and Youth are Vanity, q. d.
My Text is a further Motive, and as such is Here inserted: For Childhood and Youth Are Vanity, q. worser.
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To these sins your young years are prone, they have room in your temper, and without great care and labour cannot be removed, or put away;
To these Sins your young Years Are prove, they have room in your temper, and without great care and labour cannot be removed, or put away;
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therefore be intent and vigorous to put away evil from your flesh, to remove sorrow from thy heart.
Therefore be intent and vigorous to put away evil from your Flesh, to remove sorrow from thy heart.
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Having thus described the Coherence of the words, I shall lay them down for a Doctrine,
Having thus described the Coherence of the words, I shall lay them down for a Doctrine,
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as they be in my Text. Doct. Childhood and Youth are Vanity.
as they be in my Text. Doct. Childhood and Youth Are Vanity.
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I shall explain this Doctrine, and insist on that sence of the words, which will most conduce to the advantage of Young Persons.
I shall explain this Doctrine, and insist on that sense of the words, which will most conduce to the advantage of Young Persons.
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(1.) Childhood and Youth may be taken for that time of Humane Life, which is short of Manhood.
(1.) Childhood and Youth may be taken for that time of Humane Life, which is short of Manhood.
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If you take it thus, then the whole clause may be thus expressed: Though you are very apt to boast of these years, as most conducive to happiness,
If you take it thus, then the Whole clause may be thus expressed: Though you Are very apt to boast of these Years, as most conducive to happiness,
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though now your Spirits are vigorous, your Bodies healthy and strong, your Sences quick, the Cares and Maladies of Old-Age are far from you;
though now your Spirits Are vigorous, your Bodies healthy and strong, your Senses quick, the Cares and Maladies of Old age Are Far from you;
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yet all this will not make you happy.
yet all this will not make you happy.
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This time of Youth it self is vanity, it's insufficient to make thee a Blessed Creature;
This time of Youth it self is vanity, it's insufficient to make thee a Blessed Creature;
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yea, though thou didst enjoy all sensible things that can minister to its satisfaction, it is but vanity;
yea, though thou didst enjoy all sensible things that can minister to its satisfaction, it is but vanity;
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a poor thing, a short and empty matter, which leaves its admirers deceived, yea, undone, if they have no better provision.
a poor thing, a short and empty matter, which leaves its admirers deceived, yea, undone, if they have no better provision.
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A serious Old Man disdains those years, and would not live them over again;
A serious Old Man disdains those Years, and would not live them over again;
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yea, few live long that wish not much of that time expunged out of their life,
yea, few live long that wish not much of that time expunged out of their life,
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and remember it with a blush.
and Remember it with a blush.
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(2.) Childhood and Youth note Persons of those Years or age, viz. Children and Young People.
(2.) Childhood and Youth note Persons of those years or age, viz. Children and Young People.
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I shall consider these words in this sence, and of such of you the Spirit of God proclaimeth vanity, as your proper Epithite.
I shall Consider these words in this sense, and of such of you the Spirit of God proclaims vanity, as your proper Epithet.
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Quest. What is meant by Vanity, as it predicates of these Young People? Answ. Vanity is either natural or moral, and then it's the same as to say,Quest. What is meant by Vanity, as it predicates of these Young People? Answer Vanity is either natural or moral, and then it's the same as to say,
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1. Young People are frail and mortal.
1. Young People Are frail and Mortal.
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All flesh is grass, and the goodliness thereof as the flower of the Field, Isa. 40. 6. The robust Youth hath his breath in his Nostrils;All Flesh is grass, and the goodliness thereof as the flower of the Field, Isaiah 40. 6. The robust Youth hath his breath in his Nostrils;
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by the Course of Nature he may live longer than Old men, yet by the Frailty of Nature he may die before the oldest man.
by the Course of Nature he may live longer than Old men, yet by the Frailty of Nature he may die before the oldest man.
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Thou reckonest upon long Life, but thou mayest dye tomorrow: Oh young man!
Thou reckonest upon long Life, but thou Mayest die tomorrow: O young man!
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thou hast the seeds of Death in thee, thou canst not resist any Messenger of Death;
thou hast the seeds of Death in thee, thou Canst not resist any Messenger of Death;
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Heb. 9. 17. the Sentence lies against thee, and sin the cause of Death cleaves to thy early Age, Rom. 8. 10. What variety of accidents art thou subject to every moment? It's by Gods power you Children are alive till now,Hebrew 9. 17. the Sentence lies against thee, and sin the cause of Death cleaves to thy early Age, Rom. 8. 10. What variety of accidents art thou Subject to every moment? It's by God's power you Children Are alive till now,
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as well as the Man of eighty: Oh young Folk! that think of many years, before Death and you can meet;
as well as the Man of eighty: O young Folk! that think of many Years, before Death and you can meet;
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how many younger than you are already rotten in their graves? there may be many Children in this place, whose death your Fathers,
how many younger than you Are already rotten in their graves? there may be many Children in this place, whose death your Father's,
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yea, Grandfathers may live to mourn for: it's a brittle house your very Souls inhabit. Exh. I cannot omit this Exhortation.
yea, Grandfathers may live to mourn for: it's a brittle house your very Souls inhabit. Exh I cannot omit this Exhortation.
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Do and forbear all you ought to do and forbear in order to Eternity, as Persons within a step of Death.
Do and forbear all you ought to do and forbear in order to Eternity, as Persons within a step of Death.
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I hope the youngest here are assured, that there is no working in the grave, Eccl. 9. 10. What is to be done for Eternity must be done while you live;
I hope the youngest Here Are assured, that there is no working in the grave, Ecclesiastes 9. 10. What is to be done for Eternity must be done while you live;
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the state of trial lasts no longer than Life: whatever is beyond the Grave, is unchangeable reward or punishment.
the state of trial lasts no longer than Life: whatever is beyond the Grave, is unchangeable reward or punishment.
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Wilt thou lay to Heart these things? 1. I have much to do for Eternity. 2. Work for Eternity is hard to do. 3. This work as hard as it is must be done,
Wilt thou lay to Heart these things? 1. I have much to do for Eternity. 2. Work for Eternity is hard to do. 3. This work as hard as it is must be done,
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or I perish for ever. 4. How short a while may I, as young as I am, have to do all this hard work in, which is the point I am on:
or I perish for ever. 4. How short a while may I, as young as I am, have to do all this hard work in, which is the point I am on:
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Young Man, if Death overtake thee, thou canst not put it off till thou set about the work thou hast neglected:
Young Man, if Death overtake thee, thou Canst not put it off till thou Set about the work thou hast neglected:
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all the cryes in the Word will avail nothing.
all the cries in the Word will avail nothing.
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Bethink thee then, if Ahijah had not been good betimes, he must have been eternally undone;
Bethink thee then, if Ahijah had not been good betimes, he must have been eternally undone;
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so it may be thy Case, O Child of ten years old!
so it may be thy Case, Oh Child of ten Years old!
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if thou dost not get Grace before thou art a Year older, or it may be a Month or Week older, thou must dye graceless.
if thou dost not get Grace before thou art a Year older, or it may be a Monn or Week older, thou must die graceless.
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Doth not the Word tell thee of some who dye in youth, and their life is among the unclean, Job 6. 14.: Shall that be thy Case? canst thou bear it? be perswaded now to fix thy thoughts on such things as these:
Does not the Word tell thee of Some who die in youth, and their life is among the unclean, Job 6. 14.: Shall that be thy Case? Canst thou bear it? be persuaded now to fix thy thoughts on such things as these:
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Shall I Lye or Swear now, who may be dead within a Month? Dare I prophane this Sabbath, who may be dead within a Week? yea, my next sin may be the last act of my Life.
Shall I Lie or Swear now, who may be dead within a Monn? Dare I profane this Sabbath, who may be dead within a Week? yea, my next since may be the last act of my Life.
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How can I live without Christ a day longer, when I may dye to Night? shall I delay to know,
How can I live without christ a day longer, when I may die to Night? shall I Delay to know,
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and love, and fear my God, who must do it soon or never? I am sure if I do not fear God before I dye, Hell will be my place;
and love, and Fear my God, who must do it soon or never? I am sure if I do not Fear God before I die, Hell will be my place;
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and I am not sure of a Week to attain this Fear of God.
and I am not sure of a Week to attain this fear of God.
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Did the youngest of you know your frailty, you would tremble at delays, you would not dare to sin, you would blush at your slothfulness in any good Work.
Did the youngest of you know your frailty, you would tremble At delays, you would not Dare to since, you would blush At your slothfulness in any good Work.
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Oh then hear this Sermon as one that may never hear another! Pray the next time as one that may never Pray again.
O then hear this Sermon as one that may never hear Another! prey the next time as one that may never Pray again.
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When thou art next tempted, ask thy self, Would I yield to this if I were to dye to morrow? Will you believe this,
When thou art next tempted, ask thy self, Would I yield to this if I were to die to morrow? Will you believe this,
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and walk as them that believe it? even Youth is too uncertain for any wise one to venture to sin,
and walk as them that believe it? even Youth is too uncertain for any wise one to venture to since,
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or neglect his Salvation, as if sure of time to repent, and repair his neglects.
or neglect his Salvation, as if sure of time to Repent, and repair his neglects.
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2. Vanity is taken in a moral sense, viz. as it regards the minds and manners;
2. Vanity is taken in a moral sense, viz. as it regards the minds and manners;
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thus Eph. 4. 17. the Spirit of God warns us against walking in the Vanity of the Mind.
thus Ephesians 4. 17. the Spirit of God warns us against walking in the Vanity of the Mind.
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Vanity is oft put for all sins, 2 Kings 17. 15. several sins are expresly called Vanity;
Vanity is oft put for all Sins, 2 Kings 17. 15. several Sins Are expressly called Vanity;
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and this Name is applyed, partly with respect to the Nature of some sins, but chiefly from the tendency and consequence of every sinful course.
and this Name is applied, partly with respect to the Nature of Some Sins, but chiefly from the tendency and consequence of every sinful course.
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Every way of sin is vain;
Every Way of since is vain;
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and sin deserves the Name of Vanity from this consideration, that it is committed to no valuable purpose;
and since deserves the Name of Vanity from this consideration, that it is committed to no valuable purpose;
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yea, it ends in what is destructive, and far worse than meerly unprofitable.
yea, it ends in what is destructive, and Far Worse than merely unprofitable.
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In this sense I shall improve the Text, and it includes these things: 1. Young people are prone to many sins that are notoriously vain. 2. Young People are apt to live to very low and unprofitable purposes, which is Vanity. 3. Young People are apt to live to evil and destructive purposes, which is the heighth of Vanity.
In this sense I shall improve the Text, and it includes these things: 1. Young people Are prove to many Sins that Are notoriously vain. 2. Young People Are apt to live to very low and unprofitable Purposes, which is Vanity. 3. Young People Are apt to live to evil and destructive Purposes, which is the height of Vanity.
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Before I enter on these things, let me ask you young Folk, Is not this a true Charge? and is it not as awful a description of your State as true?
Before I enter on these things, let me ask you young Folk, Is not this a true Charge? and is it not as awful a description of your State as true?
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Obj. But how comes this to be laid so universally, that all young People are thus vain?Object But how comes this to be laid so universally, that all young People Are thus vain?
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Ans. 1. Because the generality of young People are vain:Ans. 1. Because the generality of young People Are vain:
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For one that is sober, how many are wild? for one that is pious, there be many prophane.
For one that is Sobrium, how many Are wild? for one that is pious, there be many profane.
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A religious Child is become a wonder. Godliness in youthful years is very rare: The body of your ordinary young People is sottish;
A religious Child is become a wonder. Godliness in youthful Years is very rare: The body of your ordinary young People is sottish;
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the generality of witty Youths are atheistical and irreligious. When the Disease is so common, the charge is proper as against the whole.
the generality of witty Youths Are atheistical and irreligious. When the Disease is so Common, the charge is proper as against the Whole.
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Ans. 2. All young Persons are inclin'd to be vain: Vanity is the Temptation of that Age;Ans. 2. All young Persons Are inclined to be vain: Vanity is the Temptation of that Age;
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your Constitution and want of Experience do especially expose you to this mischief, though Grace may deliver some of you from the power of Vanity yet it hath not cleansed you from all disposition to Vanity;
your Constitution and want of Experience do especially expose you to this mischief, though Grace may deliver Some of you from the power of Vanity yet it hath not cleansed you from all disposition to Vanity;
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it hangs about you, and liveth, though restrained:
it hangs about you, and lives, though restrained:
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Your stumbles will be at this stone, and your Faults will be under this head of youthful Vanity. Young People!
Your stumbles will be At this stone, and your Faults will be under this head of youthful Vanity. Young People!
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you see why the Charge is so common:
you see why the Charge is so Common:
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Will you then apply what I shall say to your selves? When I describe the Disease, say, This is my Disease:
Will you then apply what I shall say to your selves? When I describe the Disease, say, This is my Disease:
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When I propose the Remedy, speak to thy Soul, This is proper for my Case, this is necessary to my Condition.
When I propose the Remedy, speak to thy Soul, This is proper for my Case, this is necessary to my Condition.
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Thou Child, say, I am a Child, and therefore apt to be vain. Thou young Man!
Thou Child, say, I am a Child, and Therefore apt to be vain. Thou young Man!
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say, I am a young Man, and therefore I am apt to be vain. I must deny my Age, or own this Charge.
say, I am a young Man, and Therefore I am apt to be vain. I must deny my Age, or own this Charge.
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Nay further, reason awfully with your selves, Most young People are under the power of Vanity:
Nay further, reason awfully with your selves, Most young People Are under the power of Vanity:
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The wicked Youths are a hundred to one that's pious. Oh my Soul what is my Condition!
The wicked Youths Are a hundred to one that's pious. O my Soul what is my Condition!
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is not there more danger that I am one of those hundred wicked ones, than that I am that One pious young one.
is not there more danger that I am one of those hundred wicked ones, than that I am that One pious young one.
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I shall now return to consider the three particulars, under which I included the Moral Vanity of young People.
I shall now return to Consider the three particulars, under which I included the Moral Vanity of young People.
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1. Young People are prone to many sins that are notoriously Vain. There be some particular sins that in their Nature argue more Vanity than other sins;
1. Young People Are prove to many Sins that Are notoriously Vain. There be Some particular Sins that in their Nature argue more Vanity than other Sins;
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they inferr a very vain mind in the Persons committing them. Young ones have many of these sins, and Lusts strongly prompting thereto.
they infer a very vain mind in the Persons committing them. Young ones have many of these Sins, and Lustiest strongly prompting thereto.
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I shall reduce your sins to eight particulars, and give you some Directions under each, to help you against that particular sin:
I shall reduce your Sins to eight particulars, and give you Some Directions under each, to help you against that particular since:
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But remember each of these are sins;
But Remember each of these Are Sins;
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every sin defileth thy Soul, and bindeth thee to undergo the Punishment threatned, if it be not repented of and mortified:
every since Defileth thy Soul, and binds thee to undergo the Punishment threatened, if it be not repented of and mortified:
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Nor canst thou hope that these sins will be put away, unless thou follow the Methods which God hath directed for that end:
Nor Canst thou hope that these Sins will be put away, unless thou follow the Methods which God hath directed for that end:
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He will not Convert thee as a Bruit that regards nothing, thô he must consider thy weakness as a Sinner,
He will not Convert thee as a Bruit that regards nothing, though he must Consider thy weakness as a Sinner,
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and therefore exert his Power by the Means thou attendest. 1. Young People are subject to Folly.
and Therefore exert his Power by the Means thou attendest. 1. Young People Are Subject to Folly.
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The Spirit brands our tender years with this Crime: Prov. 22. 15. Folly is bound up in the Heart of a Child:
The Spirit brands our tender Years with this Crime: Curae 22. 15. Folly is bound up in the Heart of a Child:
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Is this limited to Children? No, A young Man void of understanding is too often seen, Prov. 7. 7. This fault is not a want of that Wisdom which is unexpected from your Age:
Is this limited to Children? No, A young Man void of understanding is too often seen, Curae 7. 7. This fault is not a want of that Wisdom which is unexpected from your Age:
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But it is such Folly as in your Years might have been healed;
But it is such Folly as in your years might have been healed;
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and it's made up of blindness and mistakes against that light which God hath afforded you.
and it's made up of blindness and mistakes against that Light which God hath afforded you.
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God hath given you reason to govern your selves by, you are under the Means of Wisdom, whereby you may know your true end,
God hath given you reason to govern your selves by, you Are under the Means of Wisdom, whereby you may know your true end,
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and the proper means to that end: Nevertheless most young Persons are Fools.
and the proper means to that end: Nevertheless most young Persons Are Fools.
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Dost not thou place thy Interest in things which are vain and destructive? Dost not thou think Jollity thy only Heaven,
Dost not thou place thy Interest in things which Are vain and destructive? Dost not thou think Jollity thy only Heaven,
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and the pleasing thy Lusts the only real Paradice? What is enjoying God, or glorifying God to thee? these are things thou art unacquainted with, and unconcerned for.
and the pleasing thy Lustiest the only real Paradise? What is enjoying God, or glorifying God to thee? these Are things thou art unacquainted with, and unconcerned for.
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Obj. Perhaps thou wilt say, I desire to be saved, and I do something towards it,Object Perhaps thou wilt say, I desire to be saved, and I do something towards it,
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how then do I mistake my end or means. Ans. 1. I fear thou dost not know what it is to be saved:
how then do I mistake my end or means. Ans. 1. I Fear thou dost not know what it is to be saved:
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Salvation with thee is only being kept out of Hell, as a place of Torment, when thou hast sin'd thy fill;
Salvation with thee is only being kept out of Hell, as a place of Torment, when thou hast sinned thy fill;
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but there is little more to commend Heaven to thee. If there be not vain sports, Revelling, and the like carnal Enjoyments;
but there is little more to commend Heaven to thee. If there be not vain sports, Reveling, and the like carnal Enjoyments;
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thou canst not tell how Heaven should be a happy State, thô better than Hell:
thou Canst not tell how Heaven should be a happy State, though better than Hell:
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But is not this the grossest Folly? What, to think that Salvation, which contains no Vision of God, no perfect Holiness of Heart, no full Conformity to Christ, no ravishing sense or Communications of the Divine Love, no hand in God's Praises? Foolish Youth!
But is not this the Grossest Folly? What, to think that Salvation, which contains no Vision of God, no perfect Holiness of Heart, no full Conformity to christ, no ravishing sense or Communications of the Divine Love, no hand in God's Praises? Foolish Youth!
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there's no Heaven but what principally includes these; that is not Salvation which wants any of these.
there's no Heaven but what principally includes these; that is not Salvation which Wants any of these.
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Let me ask thee, art not thou foolish, if thou judgest Salvation to be what it is not? art thou not foolish to think it to be another thing than God describeth it to be? art thou not a Fool, that fanciest that cannot be a happy State,
Let me ask thee, art not thou foolish, if thou Judges Salvation to be what it is not? art thou not foolish to think it to be Another thing than God Describeth it to be? art thou not a Fool, that fanciest that cannot be a happy State,
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unless it wants what all good Men account to be Happiness? and unless it includes such wicked and bruitish things as Heaven must keep and cleanse us from? Oh poor Creature!
unless it Wants what all good Men account to be Happiness? and unless it includes such wicked and brutish things as Heaven must keep and cleanse us from? O poor Creature!
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thus foolish do thy Notions of eternal Life discover thee to be.
thus foolish do thy Notions of Eternal Life discover thee to be.
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Ans. 2. Thy Folly appeareth, in that thou fanciest thou canst be saved in another way,Ans. 2. Thy Folly appears, in that thou fanciest thou Canst be saved in Another Way,
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than that which leads to it. To convince thee of this, consider that,
than that which leads to it. To convince thee of this, Consider that,
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1. Christ is the principal Way to Life, Ioh. 14. 8. He as a Priest by offering up himself, merited Life for such as repent, believe, and obey him:
1. christ is the principal Way to Life, John 14. 8. He as a Priest by offering up himself, merited Life for such as Repent, believe, and obey him:
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He as a Prophet teacheth Men the Author, Means, and Nature of the Terms of Life:
He as a Prophet Teaches Men the Author, Means, and Nature of the Terms of Life:
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He as King applies his Purchase by the Spirit, subdues Impediments, fits the Soul for, and judicially admits it into Glory. Now Child!
He as King Applies his Purchase by the Spirit, subdues Impediments, fits the Soul for, and judicially admits it into Glory. Now Child!
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dost thou hope to live for ever, and neglect Christ? is it not Folly to expect Life and despise a Saviour,
dost thou hope to live for ever, and neglect christ? is it not Folly to expect Life and despise a Saviour,
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yea, trample his Blood under thy Feet? is it not Folly to hope to be saved by Christ,
yea, trample his Blood under thy Feet? is it not Folly to hope to be saved by christ,
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and yet believe the Devil rather than him, and prefer the Dominion of others before his Government?
and yet believe the devil rather than him, and prefer the Dominion of Others before his Government?
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2. Faith, Repentance and Holiness, are a way to Heaven, subordinate to Christ: I say, subordinate to Christ, for they could not save thee but for a Christ;
2. Faith, Repentance and Holiness, Are a Way to Heaven, subordinate to christ: I say, subordinate to christ, for they could not save thee but for a christ;
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Sinners had never obtained them, but by a Christ;
Sinners had never obtained them, but by a christ;
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and they tend to save as they refer to Christ, whose atonement is the only purchasing Price.
and they tend to save as they refer to christ, whose atonement is the only purchasing Price.
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But yet they are a way to Life: No Man shall ever get to Heaven without them.
But yet they Are a Way to Life: No Man shall ever get to Heaven without them.
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Christ hath resolved without Faith, no Man shall have Pardon by his Merits, and therefore all the savingly enlightned do believe, that they may be justified, Gal. 2. 16.
christ hath resolved without Faith, no Man shall have Pardon by his Merits, and Therefore all the savingly enlightened doe believe, that they may be justified, Gal. 2. 16.
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He appoints us to repent, that our sins may be blotted out, when the times of refreshing shall come, Act. 3. 19. and limits the number of the saved to such as obey him, Heb. 5. 9.
He appoints us to Repent, that our Sins may be blotted out, when the times of refreshing shall come, Act. 3. 19. and Limits the number of the saved to such as obey him, Hebrew 5. 9.
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Now young Man, is it not Folly in thee to expect Heaven, when thou hast nothing which Christ hath instituted as a means of that Glory? Doth he as our Law-giver declare that he will and must suspend thy Salvation 'till thou believe;
Now young Man, is it not Folly in thee to expect Heaven, when thou hast nothing which christ hath instituted as a means of that Glory? Does he as our Lawgiver declare that he will and must suspend thy Salvation till thou believe;
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and wilt thou madly say, he will save me, though I do not believe? dost thou know what he'll do better than himself?
and wilt thou madly say, he will save me, though I do not believe? dost thou know what he'll do better than himself?
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Yea, your Folly is greater, in that Christ hath not only suspended Life on these Conditions,
Yea, your Folly is greater, in that christ hath not only suspended Life on these Conditions,
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but he hath expresly declared, that they shall for ever perish, that do not in these things submit to him; and yet thou art confident.
but he hath expressly declared, that they shall for ever perish, that do not in these things submit to him; and yet thou art confident.
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What greater Folly than for an unholy one to look for Glory, when God saith, Without Holiness no Man shall see the Lord, Heb. 12. 14. and All the wicked shall be turned into Hell, Psal. 9. 17. is it not Folly to remain impenitent,
What greater Folly than for an unholy one to look for Glory, when God Says, Without Holiness no Man shall see the Lord, Hebrew 12. 14. and All the wicked shall be turned into Hell, Psalm 9. 17. is it not Folly to remain impenitent,
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and yet be in hopes of Heaven? when Christ saith, Except you repent you shall all likewise perish, Luk ▪ 13. 3. Will not you own your Madness, that look'd for Life in your Disobedience,
and yet be in hope's of Heaven? when christ Says, Except you Repent you shall all likewise perish, Luk ▪ 13. 3. Will not you own your Madness, that looked for Life in your Disobedience,
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when you shall hear our Lord saying, Slay these mine Enemies, that would not that I should reign over them, Luk. 19. 27. Is it not an establish'd Rule under the Gospel, He that believeth not shall be damned, Mar. 16. 16. Unbelief and Hell are certainly connected, as Faith and Heaven.
when you shall hear our Lord saying, Slay these mine Enemies, that would not that I should Reign over them, Luk. 19. 27. Is it not an established Rule under the Gospel, He that Believeth not shall be damned, Mar. 16. 16. Unbelief and Hell Are Certainly connected, as Faith and Heaven.
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3. Thy Folly appears yet more, in that thou fanciest thou canst be saved in a way contrary to Salvation, and certainly leading to Hell.
3. Thy Folly appears yet more, in that thou fanciest thou Canst be saved in a Way contrary to Salvation, and Certainly leading to Hell.
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Wouldst not thou judge him a Fool that intending for Dover, yet chuseth the Road to York? are not they Fools who desiring Health, refuse Physick,
Wouldst not thou judge him a Fool that intending for Dover, yet chooseth the Road to York? Are not they Fools who desiring Health, refuse Physic,
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and take nothing but Poyson? Thy behaviour exceeds the grossest of these Instances.
and take nothing but Poison? Thy behaviour exceeds the Grossest of these Instances.
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What barrs any one from Heaven, but the dominion of sin? and that Conscience justly chargeth thee with:
What bars any one from Heaven, but the dominion of since? and that Conscience justly charges thee with:
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Doth not God declare, that to be carnally minded is death, Rom. 8. 6? thou art so minded, and yet expectest life:
Does not God declare, that to be carnally minded is death, Rom. 8. 6? thou art so minded, and yet expectest life:
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Is not God express, that no Whoremonger, nor unclean Person, nor covetous, hath any Inheritance in the Kingdom of God, Eph. 5. 5? And also that the abominable, and all Liars shall have their part in the Lake that burneth with Fire and Brimstone, Rev. 21? Is he not as positive, that no Fornicator, Reviler, Thief,
Is not God express, that no Whoremonger, nor unclean Person, nor covetous, hath any Inheritance in the Kingdom of God, Ephesians 5. 5? And also that the abominable, and all Liars shall have their part in the Lake that burns with Fire and Brimstone, Rev. 21? Is he not as positive, that no Fornicator, Reviler, Thief,
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or Drunkard can be saved? 1 Cor. 6. What can be plainer, than that in being such as these thou destroyest thy self? These Vices lead to destruction,or Drunkard can be saved? 1 Cor. 6. What can be plainer, than that in being such as these thou destroyest thy self? These Vices led to destruction,
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and God warns thee against foolish self-deceit, by hoping for a better issue than Ruine by such a Course: Oh sottish Youth!
and God warns thee against foolish self-deceit, by hoping for a better issue than Ruin by such a Course: O sottish Youth!
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will Theft, Drunkenness, Swearing, Prophaneness, think you, lead to Heaven, after all these discoveries of God's resolves? what will damn thee,
will Theft, drunkenness, Swearing, Profaneness, think you, led to Heaven, After all these discoveries of God's resolves? what will damn thee,
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if such Vices will not? who can be damned if thou be saved? will a provoked God lye for thy sake? No, no, his Threats will take hold of thee, notwithstanding thy silly dreams.
if such Vices will not? who can be damned if thou be saved? will a provoked God lie for thy sake? No, no, his Treats will take hold of thee, notwithstanding thy silly dreams.
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Children, you see I have described the Folly of all Young Ones, who are wicked.
Children, you see I have described the Folly of all Young Ones, who Are wicked.
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I have chosen this great Instance, viz. They mistake their true Happiness, and the Way to it.
I have chosen this great Instance, viz. They mistake their true Happiness, and the Way to it.
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I might open this great sore beyond this: Alas! Young People are generally ignorant of God, and themselves;
I might open this great soar beyond this: Alas! Young People Are generally ignorant of God, and themselves;
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they know neither good nor evil aright; they commend what they ought to dispraise; they chuse what they should reject;
they know neither good nor evil aright; they commend what they ought to dispraise; they choose what they should reject;
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they make a mock of the greatest Mischiefs, as Sin and Hell;
they make a mock of the greatest Mischiefs, as since and Hell;
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they rarely understand Men, or know how to carry it aright for this World, or for Eternity;
they rarely understand Men, or know how to carry it aright for this World, or for Eternity;
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they mistake Truth for Error, are governed by appearances rather than realities.
they mistake Truth for Error, Are governed by appearances rather than realities.
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Where shall I stop if I intend a full attempt of the Folly of Youth?
Where shall I stop if I intend a full attempt of the Folly of Youth?
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Quest. What shall I that am Young do to heal me of my Folly? Answ. 1. Beg Wisdom of God by fervent Prayer;Quest. What shall I that am Young doe to heal me of my Folly? Answer 1. Beg Wisdom of God by fervent Prayer;
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Iam. 1. 5. If any of you lack Wisdom, let him ask it of God, &c. Thou wantest Wisdom, thou art bid to ask it:Iam. 1. 5. If any of you lack Wisdom, let him ask it of God, etc. Thou Wantest Wisdom, thou art bid to ask it:
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Thou art encouraged to ask, for he giveth it to such as ask, yea, he gives liberally, and he will not upbraid thee with thy past Folly,
Thou art encouraged to ask, for he gives it to such as ask, yea, he gives liberally, and he will not upbraid thee with thy past Folly,
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when thou settest thy self to get Wisdom.
when thou settest thy self to get Wisdom.
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Nothing will heal thy Folly but wisdom, and a prayerless creature is never like to obtain it:
Nothing will heal thy Folly but Wisdom, and a prayerless creature is never like to obtain it:
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Therefore press thy Soul with the sence of it's want, and with the loveliness and necessity of Wisdom:
Therefore press thy Soul with the sense of it's want, and with the loveliness and necessity of Wisdom:
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This will help thee to strong desires, which are fervent Prayers. Oh Child!
This will help thee to strong Desires, which Are fervent Prayers. O Child!
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wilt thou be a Fool for want of praying? Shall God say, Here's a Youth void of Wisdom,
wilt thou be a Fool for want of praying? Shall God say, Here's a Youth void of Wisdom,
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because he would not ask it? 2. Study and believe the Scriptures.
Because he would not ask it? 2. Study and believe the Scriptures.
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If thy Judgment bedirected by the Word, it will be sound, that gives understanding unto the simple, Psal. 119. 130. Be sure you learn to read,
If thy Judgement bedirected by the Word, it will be found, that gives understanding unto the simple, Psalm 119. 130. Be sure you Learn to read,
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and when you can read, read the Scriptures most; there you must learn to think aright of God:
and when you can read, read the Scriptures most; there you must Learn to think aright of God:
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they will teach thee what the Will of God is; the way of Salvation is there discovered;
they will teach thee what the Will of God is; the Way of Salvation is there discovered;
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from them thou hast the truest account of Sin, and Holiness.
from them thou hast the Truest account of since, and Holiness.
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In the written Promises thou wilt know what to hope for, in the Threatnings what thou shouldst fear, in the Commandments what thou must do, in the revealed Doctrines what thou shouldst believe.
In the written Promises thou wilt know what to hope for, in the Threatenings what thou Shouldst Fear, in the commandments what thou must do, in the revealed Doctrines what thou Shouldst believe.
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Come Children, you are allowed to learn the Scriptures;
Come Children, you Are allowed to Learn the Scriptures;
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Timothy is commended for knowing the Scriptures from a Child, 2 Tim. 2. 15. Study you these, there is nothing needfull for a Christian which is not contained therein:Timothy is commended for knowing the Scriptures from a Child, 2 Tim. 2. 15. Study you these, there is nothing needful for a Christian which is not contained therein:
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Every thing as to Salvation is doubtful, which is not deduced from these. 3. Suspect thy first thoughts, and never be governed by thy Fancy.
Every thing as to Salvation is doubtful, which is not deduced from these. 3. Suspect thy First thoughts, and never be governed by thy Fancy.
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If thy sudden imaginations be right, they will bear enquiry; if they be wrong, they need amendment.
If thy sudden Imaginations be right, they will bear enquiry; if they be wrong, they need amendment.
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Ordinarily the first dictates proceed from Vanity, and shall that prescribe when Life and Death depend on thy Resolves? nay,
Ordinarily the First dictates proceed from Vanity, and shall that prescribe when Life and Death depend on thy Resolves? nay,
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how knowest thou but that they be Satans whispers which thou executest, when Fancy is thy Guide? for he speaks to the Soul by impressing the Imagination.
how Knowest thou but that they be Satan whispers which thou executest, when Fancy is thy Guide? for he speaks to the Soul by impressing the Imagination.
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4. Converse with the Godly Wise, and strictly observe and lay up their Sayings and Examples.
4. Converse with the Godly Wise, and strictly observe and lay up their Sayings and Examples.
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The Word tells us, He that walketh with wise men shall be wise, but the Companion of fools shall be destroyed, Prov. 13. 20. Their Speeches will instruct, their practice will allure imitation;
The Word tells us, He that walks with wise men shall be wise, but the Companion of Fools shall be destroyed, Curae 13. 20. Their Speeches will instruct, their practice will allure imitation;
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whereas ill Company will debauch thy Mind, and nourish thy Lusts. Prudent Persons will judge thy temper by thy associates,
whereas ill Company will debauch thy Mind, and nourish thy Lusts. Prudent Persons will judge thy temper by thy associates,
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well knowing, thou art already, or wilt certainly be what thy chosen Companions are.
well knowing, thou art already, or wilt Certainly be what thy chosen Sodales Are.
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5. Design all knowledge in order to practice, and live up to the light thou receivest.
5. Design all knowledge in order to practice, and live up to the Light thou receivest.
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He that in Sacred things takes up with Notions for notions sake, is as truly a Fool as if he knew nothing.
He that in Sacred things Takes up with Notions for notions sake, is as truly a Fool as if he knew nothing.
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It's a practical Judgment that makes us spiritually wise, when other knowledge will aggravate our sin and woe. Oh Young Man!
It's a practical Judgement that makes us spiritually wise, when other knowledge will aggravate our since and woe. O Young Man!
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wilt thou say unto Wisdom, Thou art my Sister? Prov. 7. 4. wilt thou cast off Folly with Indignation as thy great Disease? should you be fond of that which sin introduced,
wilt thou say unto Wisdom, Thou art my Sister? Curae 7. 4. wilt thou cast off Folly with Indignation as thy great Disease? should you be found of that which since introduced,
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and will obstruct your healing whiles it prevails? Folly is the bane of intellectual Beings,
and will obstruct your healing while it prevails? Folly is the bane of intellectual Beings,
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and that's of the worst sort which guides our practice. Folly is the root of all your other Sins:
and that's of the worst sort which guides our practice. Folly is the root of all your other Sins:
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Wer't thou spiritually wise, thy work were more than half done; and methinks thou shouldst not be hardly perswaded to get Wisdom. Child!
Were't thou spiritually wise, thy work were more than half done; and methinks thou Shouldst not be hardly persuaded to get Wisdom. Child!
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wouldst thou be willing to be an Ideot? Surely no: every one pitieth such a one, and is too apt to laugh at him.
Wouldst thou be willing to be an Idiot? Surely not: every one Pitieth such a one, and is too apt to laugh At him.
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But I tell thee, to be a Fool as to Eternal things, is much worse than to be an Ideot:
But I tell thee, to be a Fool as to Eternal things, is much Worse than to be an Idiot:
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The Ideot hath few, if any actual Sins to answer for, but thou hast many.
The Idiot hath few, if any actual Sins to answer for, but thou hast many.
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There may be hopes of an Ideots Salvation, especially if he be the Child of a Believer:
There may be hope's of an Idiots Salvation, especially if he be the Child of a Believer:
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but if thou remain spiritually a Fool, there's no hope of thee, tho' both thy Parents were the best of People.
but if thou remain spiritually a Fool, there's no hope of thee, though both thy Parents were the best of People.
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All Folly is the blemish of Humane Nature, but Spiritual Folly most of any. 2. Young People are subject to Inconsiderateness and rashness.
All Folly is the blemish of Humane Nature, but Spiritual Folly most of any. 2. Young People Are Subject to Inconsiderateness and rashness.
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How hard is it to make you think, or lay the greatest things to heart? neither Danger nor Duty, do Young Ones apply to themselves.
How hard is it to make you think, or lay the greatest things to heart? neither Danger nor Duty, do Young Ones apply to themselves.
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Would not the Consciences of most of you agree with my accusation, if I tell thee Child,
Would not the Consciences of most of you agree with my accusation, if I tell thee Child,
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and thee Young Man or Woman, Thou art under God's Wrath, but wilt not consider it? Thou dost not meditate on the way of recovery,
and thee Young Man or Woman, Thou art under God's Wrath, but wilt not Consider it? Thou dost not meditate on the Way of recovery,
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tho it be at great expence provided:
though it be At great expense provided:
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Christ dyed for thee, but thou hast not spent one hour in the Contemplation of him.
christ died for thee, but thou hast not spent one hour in the Contemplation of him.
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Thou art loth to think what thy wayes are, whether good or bad; nor thy State, whether safe or dangerous.
Thou art loath to think what thy ways Are, whither good or bad; nor thy State, whither safe or dangerous.
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How few Young Ones here have seriously asked themselves;
How few Young Ones Here have seriously asked themselves;
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Am I born again or no? what will my sins bring me to? what evil is there in my Sins? when I must stand at Gods Tribunal to be judged, what shall I answer? what is like to be the issue? how shall I dwell with everlasting burnings? It's too commonly with others as it was with that Young Man, He goeth after her straightway, (or suddenly) as an Oxe goeth to the slaughter, till a dart strike through his Liver:
Am I born again or no? what will my Sins bring me to? what evil is there in my Sins? when I must stand At God's Tribunal to be judged, what shall I answer? what is like to be the issue? how shall I dwell with everlasting burnings? It's too commonly with Others as it was with that Young Man, He Goes After her straightway, (or suddenly) as an Ox Goes to the slaughter, till a dart strike through his Liver:
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As a Bird hasteth to the snare, and knoweth not that it is for his life. As a Bird hastes to the snare, and Knoweth not that it is for his life.
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Prov. 7. 22, 23. He took not time to think what would be the issue of Sin? unavoibable Torment gives the first prospect of his danger;
Curae 7. 22, 23. He took not time to think what would be the issue of since? unavoibable Torment gives the First prospect of his danger;
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when consideration would have represented this Misery, as a guard against Sin, even whiles Temptation solicited.
when consideration would have represented this Misery, as a guard against since, even while Temptation solicited.
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Quest. What shall I a Young one do, to deliliver me from this inconsiderateness? Answ. In general, strive to consider, and bind thy mind to suitable and fixed Thoughts. To this end,Quest. What shall I a Young one doe, to deliliver me from this inconsiderateness? Answer In general, strive to Consider, and bind thy mind to suitable and fixed Thoughts. To this end,
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1. Do not at any time allow thy Thoughts to wander unaccountably. It's hard to confine them at any time, when they usually rove.
1. Do not At any time allow thy Thoughts to wander unaccountably. It's hard to confine them At any time, when they usually rove.
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It's a great help for this World, and for another, to have our thoughts manageable; and our Souls capable of being easily fixed in their Contemplations.
It's a great help for this World, and for Another, to have our thoughts manageable; and our Souls capable of being Easily fixed in their Contemplations.
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When ever thou thinkest, be able to say, What I think of, it is worth a thought.
When ever thou Thinkest, be able to say, What I think of, it is worth a Thought.
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2. Awe thy Soul with the importance of the things thou oughtest to consider.
2. Awe thy Soul with the importance of the things thou Ought to Consider.
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If they be Soul-matters, they be of the highest nature, and they be of greatest concern to thee:
If they be Soulmatters, they be of the highest nature, and they be of greatest concern to thee:
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Tell thy self, Life and Death depends on these:
Tell thy self, Life and Death depends on these:
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If Sin have dominion over me, I shall dye: If I am not born again, I cannot enter into the Kingdom of God, Joh. 3. 5. And shall I lightly think of these? what's all the World to me,
If since have dominion over me, I shall die: If I am not born again, I cannot enter into the Kingdom of God, John 3. 5. And shall I lightly think of these? what's all the World to me,
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if I perish for ever? Things Divine, things on which Eternity depends, must be considered. Oh my Soul!
if I perish for ever? Things Divine, things on which Eternity depends, must be considered. O my Soul!
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wilt, yea darest thou refuse to dwell on these, which thou wert made for, which thou must shortly converse with,
wilt, yea Darest thou refuse to dwell on these, which thou Wertenberg made for, which thou must shortly converse with,
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as the only realities, whether thou wilt or no.
as the only realities, whither thou wilt or no.
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3. Get so much Knowledge of what thou shouldst consider, as that thou mayst be able to represent it to thy Mind in some evidence.
3. Get so much Knowledge of what thou Shouldst Consider, as that thou Mayest be able to represent it to thy Mind in Some evidence.
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It's hard to consider long of what we little know; if it be of God, be not unacquainted with his Nature;
It's hard to Consider long of what we little know; if it be of God, be not unacquainted with his Nature;
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if it be of Sin, be not ignorant of arguments to disswade from it, and a sence of what aggravates it, &c. 4. Learn to discourse with thy self, and to urge things upon thy Heart:
if it be of since, be not ignorant of Arguments to dissuade from it, and a sense of what aggravates it, etc. 4. Learn to discourse with thy self, and to urge things upon thy Heart:
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This will fix thy thoughts, and bring things with some due impression on the Heart.
This will fix thy thoughts, and bring things with Some due impression on the Heart.
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If thou canst not debate the matters inwardly, speak outwardly with thy Tongue, as if two Persons were in talk together:
If thou Canst not debate the matters inwardly, speak outwardly with thy Tongue, as if two Persons were in talk together:
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What, shall I lose my Soul for a Lust? Must not I, if Gods Word be true, rue my present Course? It's Gods charge that you commune with your own hearts, Psal. 4. 4. he can neither be true nor profitable to himself, who seldom speaks to himself.
What, shall I loose my Soul for a Lust? Must not I, if God's Word be true, rue my present Course? It's God's charge that you commune with your own hearts, Psalm 4. 4. he can neither be true nor profitable to himself, who seldom speaks to himself.
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5. Take fit time and place to debate, and apply things of most concern, and bring things to a good conclusion.
5. Take fit time and place to debate, and apply things of most concern, and bring things to a good conclusion.
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Great things must not be determined by a few thoughts, for so thou wilt neither pass a right judgment, nor yet be duly affected.
Great things must not be determined by a few thoughts, for so thou wilt neither pass a right judgement, nor yet be duly affected.
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Neither are serious matters becomingly considered in a Crowd, or when thou art unfit to think:
Neither Are serious matters becomingly considered in a Crowd, or when thou art unfit to think:
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And to consider, without coming to a conclusion, cannot fix thy Judgment, or govern thy Will and Practice.
And to Consider, without coming to a conclusion, cannot fix thy Judgement, or govern thy Will and Practice.
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Therefore if the matter thought of be a Doubt, press it to a resolution;
Therefore if the matter Thought of be a Doubt, press it to a resolution;
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if it be a Duty, consider all arguments 'till thy Will be fixedly determined to do it;
if it be a Duty, Consider all Arguments till thy Will be fixedly determined to do it;
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if it be a Sin which thou layest to Heart, cease not representing the evil and danger of it,
if it be a since which thou layest to Heart, cease not representing the evil and danger of it,
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before thou feelest thy self resolved against it, and a strong indignation kindled to support that resolve.
before thou Feel thy self resolved against it, and a strong Indignation kindled to support that resolve.
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Will you resolve to follow these Rules? will you strive to manage your thoughts,
Will you resolve to follow these Rules? will you strive to manage your thoughts,
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and shew your selves willing to be considerate? I am sure thou wilt not refuse,
and show your selves willing to be considerate? I am sure thou wilt not refuse,
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if thou hast a mind to chuse aright, to walk safely, or to have the benefit of what God hath afforded by natural Light, Revelation,
if thou hast a mind to choose aright, to walk safely, or to have the benefit of what God hath afforded by natural Light, Revelation,
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or Providence to govern Mankind by.
or Providence to govern Mankind by.
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Yea, Young Man, it's impossible to be truly Religious, or to answer the great ends of Religion, without considering.
Yea, Young Man, it's impossible to be truly Religious, or to answer the great ends of Religion, without considering.
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Oh then ponder the path of thy feet, maturely deliberate on things that thy thoughts are due to.
O then ponder the path of thy feet, maturely deliberate on things that thy thoughts Are due to.
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3. Young People are subject to be obstinate and heady. This is one of your diseases;
3. Young People Are Subject to be obstinate and heady. This is one of your diseases;
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you break through restraints, and are regardless of advice, intreaties avail little: Yea Children, though you be compared to tender Twigs, do not you discover much stubbornness:
you break through restraints, and Are regardless of Advice, entreaties avail little: Yea Children, though you be compared to tender Twigs, do not you discover much stubbornness:
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Parents command, but you are disobedient; they correct, but you remain obstinate; they perswade and intreat you to be sober, but you are still vain:
Parents command, but you Are disobedient; they correct, but you remain obstinate; they persuade and entreat you to be Sobrium, but you Are still vain:
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Masters reprove, you are still the same;
Masters reprove, you Are still the same;
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Ministers importunately call thee (Oh Young Man) from thy destructive Course, but thou passest on,
Ministers importunately call thee (O Young Man) from thy destructive Course, but thou passest on,
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and shuttest thy Ears against the Word. Conscience oft speaks, and represents thy guilt, but thou seemest resolved on thy own ruine:
and shuttest thy Ears against the Word. Conscience oft speaks, and represents thy guilt, but thou seemest resolved on thy own ruin:
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Yea, God stands in thy way, as the Angel with a drawn Sword;
Yea, God Stands in thy Way, as the Angel with a drawn Sword;
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but thou art fearless, and seemest to say, I will sin still, let come what will of it:
but thou art fearless, and seemest to say, I will sin still, let come what will of it:
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Iob 15. 26. Let guilt grow, let God strike, let my Soul perish, all these shall not alter me. Oh poor Stripling!Job 15. 26. Let guilt grow, let God strike, let my Soul perish, all these shall not altar me. O poor Stripling!
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how soon can God undo thee! how soon will Hell Torments break thy Stomach! how soon can God undo thee! how soon will Hell Torments break thy Stomach!
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and wilt thou still be like the wild Ass which snuffeth up the wind, and in her occasion, who can turn her away? Jer. 2. 24. How canst thou, Child, endure to hear thy Parents groan:
and wilt thou still be like the wild Ass which snuffeth up the wind, and in her occasion, who can turn her away? Jer. 2. 24. How Canst thou, Child, endure to hear thy Parents groan:
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I perswade my Child to be good, but I cannot prevail! I would instruct him, but he is unteachable:
I persuade my Child to be good, but I cannot prevail! I would instruct him, but he is unteachable:
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Woe is me, I have brought forth for the Destroyer, when this my Child was born:
Woe is me, I have brought forth for the Destroyer, when this my Child was born:
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I see him running Hell-ward, and cannot restrain him: I tremble to think from his setting out, what he is like to come to:
I see him running Hellward, and cannot restrain him: I tremble to think from his setting out, what he is like to come to:
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Oh that the fruit of my Body should dishonour God, as he is like to do!
O that the fruit of my Body should dishonour God, as he is like to do!
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that he should do the Mischiefs, I foresee he will!
that he should do the Mischiefs, I foresee he will!
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If God change not his Heart, he may come to an ▪ untimely end, and is sure to be damned for ever!
If God change not his Heart, he may come to an ▪ untimely end, and is sure to be damned for ever!
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Oh that I had been written Childless! canst thou be unmoved, and still perverse? Quest. How shall a Young Person be cured of this Obstinateness?
O that I had been written Childless! Canst thou be unmoved, and still perverse? Quest. How shall a Young Person be cured of this Obstinateness?
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1. Get thy Heart possessed of a holy Fear: Beg of God a Heart that is in awe of him;
1. Get thy Heart possessed of a holy fear: Beg of God a Heart that is in awe of him;
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a Heart that reverenceth thy Parents and Superiours;
a Heart that reverenceth thy Parents and Superiors;
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a Heart afraid of Sin, and trembling at Hell, and all other punishments due to Sin. Fearlesness is a great ground of obstinacy: Young Man, these deserve fear;
a Heart afraid of since, and trembling At Hell, and all other punishments due to Sin. Fearlessness is a great ground of obstinacy: Young Man, these deserve Fear;
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God hath put this Passion into thy Nature, to make thee governable.
God hath put this Passion into thy Nature, to make thee governable.
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What horrid madness is it, not to fear a God who is a Consuming Fire? Heb. 12. 29. Not to fear Hell and Misery, which will force thee to weep and wail, and gnash thy teeth for ever? Mat. 22. 13. What a confusion and disorder is it among Mankind, that Inferiors are wholly fearless of their Superiors, especially sinful Worms of a dreadful God?
What horrid madness is it, not to Fear a God who is a Consuming Fire? Hebrew 12. 29. Not to Fear Hell and Misery, which will force thee to weep and wail, and gnash thy teeth for ever? Mathew 22. 13. What a confusion and disorder is it among Mankind, that Inferiors Are wholly fearless of their Superiors, especially sinful Worms of a dreadful God?
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2. Believe the kindness of these, against whom thou art obstinate, and stir up some grateful returns of love to rhem.
2. Believe the kindness of these, against whom thou art obstinate, and stir up Some grateful returns of love to Rhem.
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Thy perverseness implies, that thou lovest not thy advisers; nor thinkest that they have any love to thee, when they advise thee.
Thy perverseness Implies, that thou Lovest not thy advisers; nor Thinkest that they have any love to thee, when they Advice thee.
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But young Boy, I would mind thee to day, that it is from Love all these opposed Admonitions do proceed.
But young Boy, I would mind thee to day, that it is from Love all these opposed Admonitions do proceed.
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Doth not God love thee, who made thee, who put such Bowels in thy Parents towards thee? Doth he not love thee, who gives thee all the good thou enjoyest, who spares thee,
Does not God love thee, who made thee, who put such Bowels in thy Parents towards thee? Does he not love thee, who gives thee all the good thou enjoyest, who spares thee,
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and intreateth thee month after month, when he might have sent thee to Hell at first, without any loss to himself?
and intreateth thee Monn After Monn, when he might have sent thee to Hell At First, without any loss to himself?
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Doth not Christ love thee, Oh Child, who gave his Life for thee, when thou wert an undone Enemy to him;
Does not christ love thee, O Child, who gave his Life for thee, when thou Wertenberg an undone Enemy to him;
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who sent his Spirit to strive with thee, his Gospel to offer Mercy to thee, his Ministers and others to teach thee,
who sent his Spirit to strive with thee, his Gospel to offer Mercy to thee, his Ministers and Others to teach thee,
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as soon as thou couldst understand any thing? must not he love thee, young Man, who pleads with God ready to cut thee down, Lord, let him alone this year longer? Luk. 13. 8. Doth not he love thee, that weeps over thee,
as soon as thou Couldst understand any thing? must not he love thee, young Man, who pleads with God ready to Cut thee down, Lord, let him alone this year longer? Luk. 13. 8. Does not he love thee, that weeps over thee,
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when he finds thee unperswadable, and this becaufe he knows the woful anguish thy contempt will end in?
when he finds thee unperswadable, and this becaufe he knows the woeful anguish thy contempt will end in?
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Do not thy Parents love thee? Oh think at what care and pains thy Father is at for thy livelihood:
Do not thy Parents love thee? O think At what care and pains thy Father is At for thy livelihood:
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Think of the tender bowels of thy Mother, what sorrow she hath selt, what fears she is in, when thou art in danger;
Think of the tender bowels of thy Mother, what sorrow she hath selt, what fears she is in, when thou art in danger;
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what tears she poureth forth when thou art sick, and how it goeth to her Heart to correct thee? I might shew all others love thee who advise thee to be good. Well young Body!
what tears she pours forth when thou art sick, and how it Goes to her Heart to correct thee? I might show all Others love thee who Advice thee to be good. Well young Body!
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canst thou chuse but think that the reproofs of these must proceed from love? and art thou such a Brute as not to love them at all? what not love thy God who is so good to thee? Not love thy Christ, who bled out his Soul in love to thee? what, not love thy Father and Mother, to whom thou art so indebted? wouldst thou be so requited, when thou hast Children?
Canst thou choose but think that the reproofs of these must proceed from love? and art thou such a Brutus as not to love them At all? what not love thy God who is so good to thee? Not love thy christ, who bled out his Soul in love to thee? what, not love thy Father and Mother, to whom thou art so indebted? Wouldst thou be so requited, when thou hast Children?
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Obj. I hope I do love God, Christ, and my Parents. I am not such a Devil, and I think they love me.Object I hope I do love God, christ, and my Parents. I am not such a devil, and I think they love me.
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Answ. What, love them, and be obstinate against their intreaties? Love them, and be disobedient in things they most insist on:Answer What, love them, and be obstinate against their entreaties? Love them, and be disobedient in things they most insist on:
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God and Christ account them Enemies, Luke 19. 27. that are Rebels, and puts thee plainly to it, If you love me, keep my Commandments, Joh. 14. 15. As if he should say, Never fancy or talk that you love me, unless you will obey me.
God and christ account them Enemies, Lycia 19. 27. that Are Rebels, and puts thee plainly to it, If you love me, keep my commandments, John 14. 15. As if he should say, Never fancy or talk that you love me, unless you will obey me.
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Thy Parents if they be pious, will reduce thy love to the same instances: Thus thy Mother bespeaks thee;
Thy Parents if they be pious, will reduce thy love to the same instances: Thus thy Mother bespeaks thee;
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What my Son, and the Son of my Womb, and what the Son of my vows! What my Son, and the Son of my Womb, and what the Son of my vows!
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Give not thy strength to Women, Prov. 31, 2, 3. and so she v. 4, 5. forbids Drunkenness.Give not thy strength to Women, Curae 31, 2, 3. and so she v. 4, 5. forbids drunkenness.
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Thy Father charges thee, My Child, hear the instruction of a Father: Let thy heart retain my words, keep my Commandments, and live;
Thy Father charges thee, My Child, hear the instruction of a Father: Let thy heart retain my words, keep my commandments, and live;
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get wisdom, &c. Prov. 4. 1, 4. They will both intreat thee;get Wisdom, etc. Curae 4. 1, 4. They will both entreat thee;
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Child, if thou hast any love for us, keep from sin, save thy self from Hell;
Child, if thou hast any love for us, keep from since, save thy self from Hell;
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we are most concerned to see thee a real Saint, and eternally glorious; we'll bear any thing rather than sin;
we Are most concerned to see thee a real Saint, and eternally glorious; we'll bear any thing rather than since;
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we are afraid for nothing as much as thy Soul, if thou destroy that, thou shewest the greatest hatred,
we Are afraid for nothing as much as thy Soul, if thou destroy that, thou shewest the greatest hatred,
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and art as cruel as thou canst be unto us.
and art as cruel as thou Canst be unto us.
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Canst thou think thou lovest them, and be thus perverse? Nay, if thou think they love thee, that must cause some relentings:
Canst thou think thou Lovest them, and be thus perverse? Nay, if thou think they love thee, that must cause Some relentings:
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How can I run so cross to my God and to my Parents, who so dearly love my Soul,
How can I run so cross to my God and to my Parents, who so dearly love my Soul,
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and are so solicitous for its weal? my hardned Heart begins to yield, and I cannot continue obstinate;
and Are so solicitous for its weal? my hardened Heart begins to yield, and I cannot continue obstinate;
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my Love to them, and my sense of their Love to me, doe overpower my stubborn spirit.
my Love to them, and my sense of their Love to me, do overpower my stubborn Spirit.
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3. Be perswaded of thy own ignorance and unfitness to direct thy self.
3. Be persuaded of thy own ignorance and unfitness to Direct thy self.
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A proud conceit that you know better than any, what is for your good or harm, is included in an obstinate frame.
A proud conceit that you know better than any, what is for your good or harm, is included in an obstinate frame.
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Dost not thou think, that if thou wert convinced that God bids thee do nothing,
Dost not thou think, that if thou Wertenberg convinced that God bids thee do nothing,
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but what were for thy good, nor forbids thee any thing but what is for thy harm, thou would'st do what he commanded,
but what were for thy good, nor forbids thee any thing but what is for thy harm, thou Wouldst do what he commanded,
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and cease from what he forbids? and would it not be the same as to thy Parents and others? Let me then reason with thee, Young Man!
and cease from what he forbids? and would it not be the same as to thy Parents and Others? Let me then reason with thee, Young Man!
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Dost thou think thy God would deceive thee, or thy Parents and Ministers would lye to thee;
Dost thou think thy God would deceive thee, or thy Parents and Ministers would lie to thee;
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when they disswade thee from sin, and perswade thee to serious Piety, and are so earnest in it? thou must conclude they think as they say:
when they dissuade thee from since, and persuade thee to serious Piety, and Are so earnest in it? thou must conclude they think as they say:
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If they be not mistaken, they would encourage me to do as I do, but if I be mistaken, I ought,
If they be not mistaken, they would encourage me to do as I do, but if I be mistaken, I ought,
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and would do as they advise. Then young People, the Matter is brought to this;
and would do as they Advice. Then young People, the Matter is brought to this;
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thou art obstinate against Counsel, because thou art in the right, and they that give thee Counsel are in the wrong:
thou art obstinate against Counsel, Because thou art in the right, and they that give thee Counsel Are in the wrong:
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They as thou thinkest, advise thee to thy loss, and all things set together, thou consultest thy own true Interest better than they do.
They as thou Thinkest, Advice thee to thy loss, and all things Set together, thou consultest thy own true Interest better than they do.
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But is not this a very vain Conceit and capital Error? Oh Child! sure thou art not wiser than thy holy Parents!
But is not this a very vain Conceit and capital Error? O Child! sure thou art not Wiser than thy holy Parents!
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they know more than thou, they have experienced what thou hast not; they and thy Masters are forced to teach thee the little things of this Life;
they know more than thou, they have experienced what thou hast not; they and thy Masters Are forced to teach thee the little things of this Life;
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thou would'st soon spoil and kill thy self, if they left thee to thy own management. Oh young Men and Women!
thou Wouldst soon spoil and kill thy self, if they left thee to thy own management. O young Men and Women!
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are not you sordidly foolish? can you imagine you know what God will do with you better than he knows it? do you know what you must lose by sin,
Are not you sordidly foolish? can you imagine you know what God will do with you better than he knows it? do you know what you must loose by since,
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and suffer for sin, better than God knows? you judge by a short moment, but he sees what Eternity is:
and suffer for since, better than God knows? you judge by a short moment, but he sees what Eternity is:
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You conclude from what your Body now feels, but he knows what thy Soul is, and what himself is to the Soul, whether in Wrath or Love:
You conclude from what your Body now feels, but he knows what thy Soul is, and what himself is to the Soul, whither in Wrath or Love:
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He knows what the Glory of Heaven and Terrors of Hell amount to:
He knows what the Glory of Heaven and Terrors of Hell amount to:
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Thou concludest by thy Fancy, but he passeth a just Judgment, which every one will soon submit to;
Thou concludest by thy Fancy, but he passes a just Judgement, which every one will soon submit to;
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therefore I do begg thee to distrust thy self, as ever thou wouldst save thy self.
Therefore I do beg thee to distrust thy self, as ever thou Wouldst save thy self.
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Consider, all the good Men in the World were Conceited as thou art now, but they have repented, and owned their Folly:
Consider, all the good Men in the World were Conceited as thou art now, but they have repented, and owned their Folly:
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when they came to their right minds, then they came to be of God's mind. Yea, all the Wicked will be convinced of their Mistake;
when they Come to their right minds, then they Come to be of God's mind. Yea, all the Wicked will be convinced of their Mistake;
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why else will they wail and mourn for ever? if it be best to be in Hell,
why Else will they wail and mourn for ever? if it be best to be in Hell,
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why should they always Complain there? The Prodigal thought he was wise when he rioted, Luk. 15. 17, 18. but Repentance assured him that he had been mad.
why should they always Complain there? The Prodigal Thought he was wise when he rioted, Luk. 15. 17, 18. but Repentance assured him that he had been mad.
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Young Folk, have you never seen resolved Sinners even in Sickness and Poverty, roar out, and mourn at the last, saying, How have I hated Instruction? Prov. 5. 12. Consider how unlikely is it, that thy Opinion is truer than thy holy Master, or Minister? thy Lusts darken thy mind, they have all the wise part of the World on their side.
Young Folk, have you never seen resolved Sinners even in Sickness and Poverty, roar out, and mourn At the last, saying, How have I hated Instruction? Curae 5. 12. Consider how unlikely is it, that thy Opinion is truer than thy holy Master, or Minister? thy Lustiest darken thy mind, they have all the wise part of the World on their side.
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Thou canst remember thou wert as confident of other things, which now thou seest to be false, as they told thee then.
Thou Canst Remember thou Wertenberg as confident of other things, which now thou See to be false, as they told thee then.
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Thou sometimes now condemnest thy self for thy course, when thy sinful Inclinations are calmed.
Thou sometime now Condemnest thy self for thy course, when thy sinful Inclinations Are calmed.
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When thou wert sick, thou didst own that thy loose way, thy irreligious way was thy Folly:
When thou Wertenberg sick, thou didst own that thy lose Way, thy irreligious Way was thy Folly:
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And after all these wilt thou bear it out? must that be thy Character, The Fool rageth, and is confident,
And After all these wilt thou bear it out? must that be thy Character, The Fool rages, and is confident,
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whiles thou knowest not at what thou stumblest, Prov. 14. 16. Must this be written on thy Grave-stone? He shall dye without Instruction,
while thou Knowest not At what thou stumblest, Curae 14. 16. Must this be written on thy Gravestone? He shall die without Instruction,
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and in the greatness of his folly he went astray, Prov. 5. 23. 4. Acknowledge thou art one under Dominion, and not at thy own disposal.and in the greatness of his folly he went astray, Curae 5. 23. 4. Acknowledge thou art one under Dominion, and not At thy own disposal.
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People refuse to be subject, from a Conceit that they have a right to govern themselves.
People refuse to be Subject, from a Conceit that they have a right to govern themselves.
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Is not this your Case? Our lips are our own, who is Lord over us? Psal. 12. 4. therefore I will Lye, Swear, talk frothily, let who will contradict.
Is not this your Case? Our lips Are our own, who is Lord over us? Psalm 12. 4. Therefore I will Lie, Swear, talk frothily, let who will contradict.
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But Child, thou canst tell who made thee, it was God;
But Child, thou Canst tell who made thee, it was God;
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and should not he that made thee govern thee? ought not the Creature to observe the Laws which his Creator gives him? Nothing thou hast is so much thine as thou art his:
and should not he that made thee govern thee? ought not the Creature to observe the Laws which his Creator gives him? Nothing thou hast is so much thine as thou art his:
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Christ bought thee with his Blood, and additionally founded his Dominion in his Purchase:
christ bought thee with his Blood, and additionally founded his Dominion in his Purchase:
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He therefore dyed, that he might be Lord both of the dead and living, Rom. 14. 9. Thou art therefore the most unjust of Rebels,He Therefore died, that he might be Lord both of the dead and living, Rom. 14. 9. Thou art Therefore the most unjust of Rebels,
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if thou art an obstinate Sinner.
if thou art an obstinate Sinner.
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Thy Parents, thy Masters, thy Ministers, have an Authority over thee, and disobeying their just Commands and Calls, is a renouncing an Authority thou shouldst own,
Thy Parents, thy Masters, thy Ministers, have an authority over thee, and disobeying their just Commands and Calls, is a renouncing an authority thou Shouldst own,
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and usurping a power, to which thou hast no claim. A Masterless Child, a masterless Youth is a Slave under pretence of Liberty;
and usurping a power, to which thou hast no claim. A Masterless Child, a masterless Youth is a Slave under pretence of Liberty;
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and doubleth his yoak, while he seeks to break it.
and doubles his yoke, while he seeks to break it.
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Therefore know, young Folk, you'll find God a terrible Judge, whom you rejected as a Law-giver:
Therefore know, young Folk, You'll find God a terrible Judge, whom you rejected as a Lawgiver:
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Hee'll vindicate his own Authority, and the deputed Authority of your Parents, by the sorest Vengeance.
He'll vindicate his own authority, and the deputed authority of your Parents, by the Sorest Vengeance.
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Eternal Chains shall hold that Youth, which would break God's easie bands.
Eternal Chains shall hold that Youth, which would break God's easy bans.
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If any of you say, I do own God to be my Ruler and Master, consider God's challenge, If I be a Master, where is my fear, saith the Lord God of Hosts? Mal. 1. 8. To finish this, how many sturdy resolute Young People are here? will none of your knees tremble;
If any of you say, I do own God to be my Ruler and Master, Consider God's challenge, If I be a Master, where is my Fear, Says the Lord God of Hosts? Malachi 1. 8. To finish this, how many sturdy resolute Young People Are Here? will none of your knees tremble;
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will love melt no Heart, will a sence of Gods skill to direct, and authority to Command, bend no stubborn will this day? Dare any Child or Young Person go hence,
will love melt no Heart, will a sense of God's skill to Direct, and Authority to Command, bend no stubborn will this day? Dare any Child or Young Person go hence,
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and say, I have been stiff-necked, and wll be so; nor will I follow these Rules to become more perswadeable.
and say, I have been Stiffnecked, and wll be so; nor will I follow these Rules to become more perswadeable.
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If thou hast the impudence to do thus, I have God's warrant to tell thee, Thou shalt suddenly be destroyed,
If thou hast the impudence to do thus, I have God's warrant to tell thee, Thou shalt suddenly be destroyed,
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and that without remedy, Prov. 29. 1. 4. Young People are subject to Anger and violent Passions.and that without remedy, Curae 29. 1. 4. Young People Are Subject to Anger and violent Passion.
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Children are apt to be peevish and cross: Young Men to be full of rage;
Children Are apt to be peevish and cross: Young Men to be full of rage;
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the Verse before the Text may be rendred, Oh young man, put away anger from thy heart:
the Verse before the Text may be rendered, O young man, put away anger from thy heart:
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How soon is the fire kindled, how fervently doth it blaze? Young Persons are oft angry with their best Friends,
How soon is the fire kindled, how fervently does it blaze? Young Persons Are oft angry with their best Friends,
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even for what they should be thankful;
even for what they should be thankful;
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they are incensed too freqneutly without a cause, and are so hasty, as not to search the reason.
they Are incensed too freqneutly without a cause, and Are so hasty, as not to search the reason.
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Sleighty Matters are with them great provocations; and moderation in their resentments they disdain:
Sleighty Matters Are with them great provocations; and moderation in their resentments they disdain:
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And no wonder, for thy Reason is darkened from seeing the fatal consequences of thy Fury.
And no wonder, for thy Reason is darkened from seeing the fatal consequences of thy Fury.
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Lasting Enmities, Quarrels, Murthers, are too frequently the effects of this inordinate fervour. Young Man! is this a thing allowable? Consider with thy self, anger is a short madness.
Lasting Enmities, Quarrels, Murders, Are too frequently the effects of this inordinate fervour. Young Man! is this a thing allowable? Consider with thy self, anger is a short madness.
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Thou losest the management of thy own Soul;
Thou losest the management of thy own Soul;
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whence our Lord Commands, in patience possess your Soul, Luke 21. 19. An overheated Spirit is void of Prudence,
whence our Lord Commands, in patience possess your Soul, Lycia 21. 19. an overheated Spirit is void of Prudence,
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and sure to procure bitterness to its self. God saith, he that is soon angry dealeth foolishly;
and sure to procure bitterness to its self. God Says, he that is soon angry deals foolishly;
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and truly, he that is very angry is next to mad; he looks, he speaks, he acts too near a Lunatick.
and truly, he that is very angry is next to mad; he looks, he speaks, he acts too near a Lunatic.
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A Passionate Man is at the mercy of any designing Foe; and by indulging his Anger becomes his own Tormentor:
A Passionate Man is At the mercy of any designing Foe; and by indulging his Anger becomes his own Tormentor:
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how uneasie to his Family, how dangerous to himself;
how uneasy to his Family, how dangerous to himself;
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how unfit for Counsel, how troublesome to his Friends, how ensnaring and infecting to Society, is a Passionate Man? May not I hope, you young Ones will be out of love with Anger;
how unfit for Counsel, how troublesome to his Friends, how ensnaring and infecting to Society, is a Passionate Man? May not I hope, you young Ones will be out of love with Anger;
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it unmans you, though it seems brave: It makes you contemptible with the wise;
it unmans you, though it seems brave: It makes you contemptible with the wise;
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1 Tim. 6. 11. but above all, argue with your selves, This my God forbids me, Let all bitterness, wrath and anger be put away, Eph. 4. 31. This will unfit me for the visits of the Spirit, who loves a calm Temper, 1 Tim. 2. 8. and therefore appoints meekness, Jam. 1. 21. as a qualification for communion with him in his Ordinances.
1 Tim. 6. 11. but above all, argue with your selves, This my God forbids me, Let all bitterness, wrath and anger be put away, Ephesians 4. 31. This will unfit me for the visits of the Spirit, who loves a Cam Temper, 1 Tim. 2. 8. and Therefore appoints meekness, Jam. 1. 21. as a qualification for communion with him in his Ordinances.
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How lovely is patience, it's the height of fortitude? Yea, God saith, He that rules his Spirit, is better than he that takes a City:
How lovely is patience, it's the height of fortitude? Yea, God Says, He that rules his Spirit, is better than he that Takes a city:
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and he that is slow to anger, than the mighty, Prov. 16. 32. In a word, a meek and quiet Spirit is an Ornament,and he that is slow to anger, than the mighty, Curae 16. 32. In a word, a meek and quiet Spirit is an Ornament,
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and describes one Blessed, Mat. 5. 5. How amiable is a patient Child! he is more beloved by all than a froward one!
and describes one Blessed, Mathew 5. 5. How amiable is a patient Child! he is more Beloved by all than a froward one!
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How excellent is that Young Man, who is Master of his passion! He is armed against sudden assaults;
How excellent is that Young Man, who is Master of his passion! He is armed against sudden assaults;
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he is fit for great services and sufferings;
he is fit for great services and sufferings;
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he is fit to use the knowledge he hath attained in the most dangerous passages of his Life.
he is fit to use the knowledge he hath attained in the most dangerous passages of his Life.
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Quest. What shall a Young Person do to be healed of Anger, and unruly passions?Quest. What shall a Young Person do to be healed of Anger, and unruly passion?
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Answ. 1. In general, get the Grace of patience, and delightfully accustome thy self to the exercise of it as thy Glory, and no way a Reproach: But more particularly,Answer 1. In general, get the Grace of patience, and delightfully accustom thy self to the exercise of it as thy Glory, and no Way a Reproach: But more particularly,
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2. Get thy Heart filled with Love to God and Man:
2. Get thy Heart filled with Love to God and Man:
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Love to God will encline thee to imitate him, who is long-suffering, slow to anger, full of Love,
Love to God will incline thee to imitate him, who is long-suffering, slow to anger, full of Love,
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and good to all, Luke 16. 35. Love to Man will encline thee to interpret all to the best, afraid to hurt him, willing to benefit and forgive him;
and good to all, Lycia 16. 35. Love to Man will incline thee to interpret all to the best, afraid to hurt him, willing to benefit and forgive him;
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and not prone to those dislikes, which are unsuitable to thy fellow Creature;
and not prove to those dislikes, which Are unsuitable to thy fellow Creature;
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especially if the Image of Christ be enstamped on him, as you see 1 Cor. 13. 45, 7. 3. Often present to thy Soul the Example of thy Saviour, and strive to imitate him:
especially if the Image of christ be enstamped on him, as you see 1 Cor. 13. 45, 7. 3. Often present to thy Soul the Exampl of thy Saviour, and strive to imitate him:
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he was humble, meek, lowly, and patient under the greatest provocations.
he was humble, meek, lowly, and patient under the greatest provocations.
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He calls thee to learn of him, Mat. 11, 29. If thou hast any part in him, he hath formed thy Soul to some degree of imitation,
He calls thee to Learn of him, Mathew 11, 29. If thou hast any part in him, he hath formed thy Soul to Some degree of imitation,
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and to endeavour after more, 1 Ioh. 4. 17. 4. Reckon on provocations, and be still armed against them.
and to endeavour After more, 1 John 4. 17. 4. Reckon on provocations, and be still armed against them.
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Thy own Carriage is not so inoffensive, nor are thy Acquaintance so innocent, but that thou oughtest to expect some Trials;
Thy own Carriage is not so inoffensive, nor Are thy Acquaintance so innocent, but that thou Ought to expect Some Trials;
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to expect them, and be unguarded, is Folly; neither is it possible to prevent anger when wholly unprepared:
to expect them, and be unguarded, is Folly; neither is it possible to prevent anger when wholly unprepared:
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Therefore awe thy Soul against Passion, and accustome thy Mind to such Considerations as are fit to restrain thy Spirit.
Therefore awe thy Soul against Passion, and accustom thy Mind to such Considerations as Are fit to restrain thy Spirit.
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5. Be humbly convinced how mean, sinful, and ill-deserving a Creature thou art.
5. Be humbly convinced how mean, sinful, and Ill-deserving a Creature thou art.
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Contention is from Pride, Prov. 13. 10. and he is fondly conceited of himself, who thinks he ought to bear nothing;
Contention is from Pride, Curae 13. 10. and he is fondly conceited of himself, who thinks he ought to bear nothing;
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whereas a due sence of thy own nothingness, and offensiveness to God, will make thee fit to endure much;
whereas a due sense of thy own nothingness, and offensiveness to God, will make thee fit to endure much;
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especially considering, thy provocations from Men may be the humbling rebukes of thy God, who must forgive thee great things,
especially considering, thy provocations from Men may be the humbling rebukes of thy God, who must forgive thee great things,
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if he cast thee not into Hell it self:
if he cast thee not into Hell it self:
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yet whose Decree it is, if you do not forgive, neither will he forgive your trespasses, Mar. 11. 26. 6. Allow not thy froward Spirit a liberty, even where thou hast most power and freedom.
yet whose decree it is, if you do not forgive, neither will he forgive your Trespasses, Mar. 11. 26. 6. Allow not thy froward Spirit a liberty, even where thou hast most power and freedom.
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He that is not pettish at home, will not be passionate abroad;
He that is not pettish At home, will not be passionate abroad;
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whereas anger indulged among Servants, and in trifles, will expose thee to its power, when more dangerous and indecent.
whereas anger indulged among Servants, and in trifles, will expose thee to its power, when more dangerous and indecent.
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7. When thou feelest Anger begin to kindle, forbear to do or say any thing, till thou hast well considered.
7. When thou Feel Anger begin to kindle, forbear to do or say any thing, till thou hast well considered.
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The cause of thy resentments, if just, will abide the thoughts of a Calm Temper, and the wayes of thy vindication are far likelier to be due;
The cause of thy resentments, if just, will abide the thoughts of a Cam Temper, and the ways of thy vindication Are Far likelier to be due;
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whereas, if the Cause in it self is too sleighty, or thy sudden purposes are too severe to be approved,
whereas, if the Cause in it self is too sleighty, or thy sudden Purposes Are too severe to be approved,
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how darest thou take blind passion for thy Guide? Thou must believe, that the discretion of a man deferreth his anger, Pro. 19. 11. 5. Young People are subject to Idleness and waste of time.
how Darest thou take blind passion for thy Guide? Thou must believe, that the discretion of a man deferreth his anger, Pro 19. 11. 5. Young People Are Subject to Idleness and waste of time.
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It's a while before you are fit ro learn, or do any thing;
It's a while before you Are fit ro Learn, or do any thing;
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but when you are capable, how commonly are you remiss and sloathful? Were you left to your selves, what would you do besides eating, drinking, sleeping,
but when you Are capable, how commonly Are you remiss and slothful? Were you left to your selves, what would you do beside eating, drinking, sleeping,
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and playing? Thou art put to learn, and thou art idle at thy Book, not learning in a week what thou mightest learn in a day if diligent.
and playing? Thou art put to Learn, and thou art idle At thy Book, not learning in a Week what thou Mightest Learn in a day if diligent.
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Thou art a Servant or Apprentice, having work to do, but art thou not a Waster of that time, which is thy Masters, and not thy own;
Thou art a Servant or Apprentice, having work to do, but art thou not a Waster of that time, which is thy Masters, and not thy own;
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and loath to do the business incumbent on thee? How little do most of our Youth for this World,
and loath to do the business incumbent on thee? How little do most of our Youth for this World,
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or for Eternity? Sports and Idleness eat up that season, which is the best opportunity of Life,
or for Eternity? Sports and Idleness eat up that season, which is the best opportunity of Life,
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and the character of most young People is to spend their time in doing nothing, or next to nothing, or worse than nothing.
and the character of most young People is to spend their time in doing nothing, or next to nothing, or Worse than nothing.
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You are idle in the Duties of Religion, and waste that time you pretend to employ with God:
You Are idle in the Duties of Religion, and waste that time you pretend to employ with God:
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You are idle in your particular Callings, as if you had no business as Inhabitants of this lower World. Oh Young People!
You Are idle in your particular Callings, as if you had no business as Inhabitants of this lower World. O Young People!
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how precious is that time you do mispend! how precious is that time you do misspend!
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and how sad an account are you able to give of those hours, that are not to be recalled!
and how sad an account Are you able to give of those hours, that Are not to be Recalled!
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Will it be comfortable in this World to reflect on wasted Time? Grown years will be full of these reflections;
Will it be comfortable in this World to reflect on wasted Time? Grown Years will be full of these reflections;
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I might have been a Scholar, my Knowledge had been improved, I had now been fit to serve my Countrey,
I might have been a Scholar, my Knowledge had been improved, I had now been fit to serve my Country,
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and benefit my self and Family, had I been studious in my Youth:
and benefit my self and Family, had I been studious in my Youth:
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I might have understood my Trade, been encourag'd in my Calling by others, and laid up for my subsistance, had I been diligent and industrious in my Youth.
I might have understood my Trade, been encouraged in my Calling by Others, and laid up for my subsistence, had I been diligent and Industria in my Youth.
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But those years are spent in Folly, and now I am unteachable: my Credit is gone, ignorance, contempt and poverty are my companions: Oh foolish I! But, Oh thou Child! Oh thou Youth!
But those Years Are spent in Folly, and now I am unteachable: my Credit is gone, ignorance, contempt and poverty Are my Sodales: O foolish I! But, O thou Child! O thou Youth!
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how much more uncomfortable on a Death-bed, and in Eternity, will thy idleness, and mispent seasons be,
how much more uncomfortable on a Deathbed, and in Eternity, will thy idleness, and Mis-spent seasons be,
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as they referr to thy Soul!
as they refer to thy Soul!
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I had a teachable time, but I dye in ignorance of God and Christ, woe is me!
I had a teachable time, but I die in ignorance of God and christ, woe is me!
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The seasons of Grace I enjoyed are my torment now, because I improved them not! I hardened my Heart by neglects in my tender years:
The seasons of Grace I enjoyed Are my torment now, Because I improved them not! I hardened my Heart by neglects in my tender Years:
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How have I trifled when I heard Sermons! How have I mocked God by my sleepy Prayers!
How have I trifled when I herd Sermons! How have I mocked God by my sleepy Prayers!
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How have I undone my own Soul, by a foolish remissness in all my seeming labours for it!
How have I undone my own Soul, by a foolish remissness in all my seeming labours for it!
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What can I shew for all the years I have lived? To what a case have my Sports, my Idleness and Vanity reduced me!
What can I show for all the Years I have lived? To what a case have my Sports, my Idleness and Vanity reduced me!
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Oh that I could recall my precious Time! but that's impossible. Oh that I had profitably employed those mispent seasons! that's as vain a wish:
O that I could Recall my precious Time! but that's impossible. O that I had profitably employed those Mis-spent seasons! that's as vain a wish:
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Oh then that I had never lived those days which I did not live; but sinned away as a sleep, or dead in pleasures! 1 Tim. 5. 6.
O then that I had never lived those days which I did not live; but sinned away as a sleep, or dead in pleasures! 1 Tim. 5. 6.
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Darest thou, O young Body, for a little present indulgence to thy fleshly sloath, entertain thy self hereafter with such Heartpiercing thoughts as these?
Darest thou, Oh young Body, for a little present indulgence to thy fleshly sloth, entertain thy self hereafter with such Heart-piercing thoughts as these?
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Quest. How shall a Young Person be healed of Idleness and waste of time? Answ. 1. In general, abhorr sloath, and redeem time, Prov. 19. 15. Eph. 5. 16.Quest. How shall a Young Person be healed of Idleness and waste of time? Answer 1. In general, abhor sloth, and Redeem time, Curae 19. 15. Ephesians 5. 16.
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Sloath is a wicked unaptness for action, and very unsuitable to an active Soul. Time not redeemed is mispent,
Sloth is a wicked unaptness for actium, and very unsuitable to an active Soul. Time not redeemed is Mis-spent,
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and when it is not applyed to it's proper work, it passeth away to no advantage.
and when it is not applied to it's proper work, it passes away to no advantage.
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2. Enquire what is thy present work, and be assured that what thou art about, is what God would have thee do, Col. 3. 23. Every hour hath it's business;
2. Inquire what is thy present work, and be assured that what thou art about, is what God would have thee doe, Col. 3. 23. Every hour hath it's business;
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if what thou art about be not that business, meddle not with it, but find out what it is thou oughtest to be employed in at that time:
if what thou art about be not that business, meddle not with it, but find out what it is thou Ought to be employed in At that time:
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Conviction of duty is a spur to diligence.
Conviction of duty is a spur to diligence.
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3. Still remember, that God who is thy Owner hath given thee thy Abilities, and that time to do thy present work.
3. Still Remember, that God who is thy Owner hath given thee thy Abilities, and that time to do thy present work.
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God calls thee as by Name, Use my Talents to this, which I have made thy present work;
God calls thee as by Name, Use my Talents to this, which I have made thy present work;
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in this thou improvest the stock I lent thee, in this I will bless thee, and protect thee as one pleasing to me;
in this thou improvest the stock I lent thee, in this I will bless thee, and Pact thee as one pleasing to me;
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for this thou shalt not fail of a Reward, Eph. 6. 5, 6, 7. 4. Excite thy self to do what thou art about with vigour.
for this thou shalt not fail of a Reward, Ephesians 6. 5, 6, 7. 4. Excite thy self to do what thou art about with vigour.
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Engage thy strength, call up the powers of thy Soul to activity, for the sloathful is brother to the waster, Prov. 18. 9. Idleness is a degree of omission in the affairs both of Soul and Body,
Engage thy strength, call up the Powers of thy Soul to activity, for the slothful is brother to the waster, Curae 18. 9. Idleness is a degree of omission in the affairs both of Soul and Body,
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for there is much undone that might have been done.
for there is much undone that might have been done.
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5. To this end consider, God will call thee to a strict account, how thy work hath been performed in that time which God affords thee.
5. To this end Consider, God will call thee to a strict account, how thy work hath been performed in that time which God affords thee.
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Tell thy self, there's a time of reckoning for this that I am now a doing, or a neglecting.
Tell thy self, there's a time of reckoning for this that I am now a doing, or a neglecting.
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The sloathful Servant is in Gods esteem a wicked Servant, Mat. 25. 26: and he that hid his Talent must perish,
The slothful Servant is in God's esteem a wicked Servant, Mathew 25. 26: and he that hid his Talon must perish,
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as well as he that mispends it. The more good that might have been done in such a day, will be observed,
as well as he that mispends it. The more good that might have been done in such a day, will be observed,
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as well as what little hath been done in that day.
as well as what little hath been done in that day.
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Oh never forget, that vacant hours, and loytred moments are recorded with him, who will not inspect dreamingly, what thy slothful Spirit makes no account of.
O never forget, that vacant hours, and loitered moments Are recorded with him, who will not inspect dreamingly, what thy slothful Spirit makes no account of.
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6. Remember that all thy works preparatory for Heaven, need an intense Spirit, and are confined to a short season.
6. remember that all thy works preparatory for Heaven, need an intense Spirit, and Are confined to a short season.
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It's proper Advice, What thy hand findeth to do, do it with thy might; for there is no working in the Grave, whither thou art going.
It's proper advice, What thy hand finds to do, do it with thy might; for there is no working in the Grave, whither thou art going.
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Time is posting, and we had need redeem it, because our business is difficult, and the consequences great.
Time is posting, and we had need Redeem it, Because our business is difficult, and the consequences great.
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There are great things to be acquired and done before we are meet for Glory.
There Are great things to be acquired and done before we Are meet for Glory.
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There be great oppositions in our Nature, and from our Tempers, to every degree of that meetness.
There be great oppositions in our Nature, and from our Tempers, to every degree of that meetness.
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A vile Heart is not easily renewed, darling sins are not soon nor easily mortified; the necessary Faith, Knowledge, Love, Strength, and Joy are hardly come by;
A vile Heart is not Easily renewed, darling Sins Are not soon nor Easily mortified; the necessary Faith, Knowledge, Love, Strength, and Joy Are hardly come by;
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and the expected services in our generation are slowly proceeded in. Haste and eagerness are absolutely needful to such things.
and the expected services in our generation Are slowly proceeded in. Haste and eagerness Are absolutely needful to such things.
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He that idleth can hope for little, and trifling in such matters is little better than downright neglects, especially when giving diligence, 2 Pet. 1. 10. is as much a Duty, as doing any thing.
He that idleth can hope for little, and trifling in such matters is little better than downright neglects, especially when giving diligence, 2 Pet. 1. 10. is as much a Duty, as doing any thing.
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He is not upright in the matters of Religion, whose deep concern doth not make him industrious,
He is not upright in the matters of Religion, whose deep concern does not make him Industria,
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because his Judgment never determined for these things as the greatest;
Because his Judgement never determined for these things as the greatest;
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nor hath his Will resolved the pursuit of them above all others, whose idleness declareth his indifferency.
nor hath his Will resolved the pursuit of them above all Others, whose idleness Declareth his indifferency.
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Therefore oft tell thy remiss Soul, This day is past, that week is over, and shortly time will be at an end,
Therefore oft tell thy remiss Soul, This day is past, that Week is over, and shortly time will be At an end,
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and shall I idle as I do? How little work is done in past years!
and shall I idle as I do? How little work is done in past Years!
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Dare I loyter still, and be surprized whiles my works are so imperfect? or can I reckon on greater improvements in the same number of dayes,
Dare I loiter still, and be surprised while my works Are so imperfect? or can I reckon on greater improvements in the same number of days,
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if I be no more intent and industrious than I have been in those.
if I be no more intent and Industria than I have been in those.
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To thee is that directed, Not slothfull in business, fervent in spirit, serving the Lord, Rom. 12. 11. resolve to obey it.
To thee is that directed, Not slothful in business, fervent in Spirit, serving the Lord, Rom. 12. 11. resolve to obey it.
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7. Be able to give a good account to thy Conscience of the time that's laid out in sleep, and Recreations.
7. Be able to give a good account to thy Conscience of the time that's laid out in sleep, and Recreations.
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These are the common wasters of Time, by a disregard to their just bounds. Many do almost divide their hours between Sleep, and recreating Sports, Visits, and Talk;
These Are the Common wasters of Time, by a disregard to their just bounds. Many do almost divide their hours between Sleep, and recreating Sports, Visits, and Talk;
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which three fall under this Head of Recreteion.
which three fallen under this Head of Recreteion.
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It's an awful Consideration, that what are appointed only to fit Men for business, should become with many their only business:
It's an awful Consideration, that what Are appointed only to fit Men for business, should become with many their only business:
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as if they had little else to employ themselves about.
as if they had little Else to employ themselves about.
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But know thou, Young Man, that he who sleeps longer than Health requireth, is a Sluggard, Prov. 6. 9. And he that lays out more hours in diversions than prepares him for the better discharge of Duty, is a mispender of Time.
But know thou, Young Man, that he who sleeps longer than Health requires, is a Sluggard, Curae 6. 9. And he that lays out more hours in diversions than prepares him for the better discharge of Duty, is a misspender of Time.
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Thy Reason should tell thee, God would never have given me a Soul endowed with such Abilities for service, he had never placed me in a World full of opportunities and calls to Employment:
Thy Reason should tell thee, God would never have given me a Soul endowed with such Abilities for service, he had never placed me in a World full of opportunities and calls to Employment:
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He had never so strictly charged me to be diligent and useful;
He had never so strictly charged me to be diligent and useful;
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if I am able with Comfort to plead my Sleep, and Pleasures as the greatest part of my Exercise whiles I lived.
if I am able with Comfort to plead my Sleep, and Pleasures as the greatest part of my Exercise while I lived.
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Attend to these Rules with Care, and from this moment Gird up the loins of thy mind, as one determined to run thy Christian Race with intenseness and haste, 1 Pet. 1. 13. 6. Young People are subject to Levity, and inordinate Mirth. This is a common distemper;
Attend to these Rules with Care, and from this moment Gird up the loins of thy mind, as one determined to run thy Christian Raze with intenseness and haste, 1 Pet. 1. 13. 6. Young People Are Subject to Levity, and inordinate Mirth. This is a Common distemper;
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your talk is frothy and unsavoury. How far from grave are you in your Carriage, or Dress!
your talk is frothy and unsavoury. How Far from grave Are you in your Carriage, or Dress!
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Vain Books thou lovest to read, idle Tales thou likest to hear, foolish Sights thou art best pleased with, foolish Songs thou greedily learnest:
Vain Books thou Lovest to read, idle Tales thou likest to hear, foolish Sights thou art best pleased with, foolish Songs thou greedily learnest:
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what airy Conceits is thy Imagination filled with!
what airy Conceits is thy Imagination filled with!
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These thou indulgest till they become the Guides of thy practice, and chief Object of thy thoughts and Discourse:
These thou indulgest till they become the Guides of thy practice, and chief Object of thy thoughts and Discourse:
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To say nothing of thy Instability, excessive Laughter, vain Jestings, Merriments. &c. Oh young ones!
To say nothing of thy Instability, excessive Laughter, vain Jestings, Merriments. etc. O young ones!
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is this a Temper to be allowed? it is condemned by all prudence, it's contrary to all that is serious, is this a Temper to be allowed? it is condemned by all prudence, it's contrary to all that is serious,
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and obstructs all improvement in wisdom.
and obstructs all improvement in Wisdom.
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How odious is the character of a vain Fellow! 2 Sam. 6. 20. How do God and Angels despise thee!
How odious is the character of a vain Fellow! 2 Sam. 6. 20. How do God and Angels despise thee!
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How do the Good and Wise compassionate thee!
How do the Good and Wise compassionate thee!
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Yea, canst thou refuse to be angry with thy self? Reason a little with thy own Soul:
Yea, Canst thou refuse to be angry with thy self? Reason a little with thy own Soul:
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Have I not better things to think of, than these silly matters, which tend to no good for Soul or Body? Do not these antique gestures make me ridiculous? What hurt to others, what a wound to my self comes by this frothy talk!
Have I not better things to think of, than these silly matters, which tend to no good for Soul or Body? Do not these antique gestures make me ridiculous? What hurt to Others, what a wound to my self comes by this frothy talk!
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Is not my mind grosly vain, that I can relish such fooleries? Can it ever be bettered,
Is not my mind grossly vain, that I can relish such fooleries? Can it ever be bettered,
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whiles I employ my self in nothing but what is foolish? Dost not thou find, that this lightness is even risen to prophaneness? Thou canst ridicule the Scriptures, sport with the Divinest Subjects,
while I employ my self in nothing but what is foolish? Dost not thou find, that this lightness is even risen to profaneness? Thou Canst ridicule the Scriptures, sport with the Divinest Subject's,
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and turn the most serious matters into Fuel to thy childish Conceits: Poor Wretch! God will force thee to be ferious by the Torments hee'l shortly inflict:
and turn the most serious matters into Fuel to thy childish Conceits: Poor Wretch! God will force thee to be serious by the Torments he'll shortly inflict:
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Thou wilt be convinced, that thy Atheistick thoughts have not put God out of his Throne,
Thou wilt be convinced, that thy Atheistic thoughts have not put God out of his Throne,
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though they cast thee out of his Favour: Thy ridiculing of Religion hath not made it less real, or necessary;
though they cast thee out of his Favour: Thy ridiculing of Religion hath not made it less real, or necessary;
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though it hath excluded thee from all the blessings of it.
though it hath excluded thee from all the blessings of it.
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Thy making a mock of sin, Prov. 14. 9. hath not a jot lessened its evil,
Thy making a mock of since, Curae 14. 9. hath not a jot lessened its evil,
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but exposed thee more to the Vengeaance due to it.
but exposed thee more to the Vengeaance due to it.
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Thy jocular temper shall not delay the awful recompense of that Contempt wherewith thou hast treated the gravest Matters:
Thy jocular temper shall not Delay the awful recompense of that Contempt wherewith thou hast treated the Gravest Matters:
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What is more fit to make a serious Heart bleed, than to see thee jest and fool thy self into eternal Flames? how surprizing will those Torments be to a poor Creature, that always disdained a sober thought, Luk. 12. 46.
What is more fit to make a serious Heart bleed, than to see thee jest and fool thy self into Eternal Flames? how surprising will those Torments be to a poor Creature, that always disdained a Sobrium Thought, Luk. 12. 46.
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Q. How shall a young Person be healed of this Levity and inordinate Mirth? Ans. In general, follow after Sobriety and Discretion, 1 Pet. 4. 7. The want of these is evident in thy frothy Behaviour, and a total want of them is unbecoming thee in the early exercise of thy Reason, much more in improved Age.Q. How shall a young Person be healed of this Levity and inordinate Mirth? Ans. In general, follow After Sobriety and Discretion, 1 Pet. 4. 7. The want of these is evident in thy frothy Behaviour, and a total want of them is unbecoming thee in the early exercise of thy Reason, much more in improved Age.
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The gravity of an old Man cannot be expected in a Child, but a degree of it is necessary to the youngest, that is capable of acting by the notices of a discerning mind.
The gravity of an old Man cannot be expected in a Child, but a degree of it is necessary to the youngest, that is capable of acting by the notices of a discerning mind.
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What is thy Reason for, but to discern what is meet, direct thee to what is fit,
What is thy Reason for, but to discern what is meet, Direct thee to what is fit,
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and govern thee in thy Carriage according to the Rules of thy Condition? Discretion will tell thee, a godly Book is more profitable than a Play-Book;
and govern thee in thy Carriage according to the Rules of thy Condition? Discretion will tell thee, a godly Book is more profitable than a Play-Book;
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the Soul deserveth more Care than a perishing Body that will shortly be Meat for Worms;
the Soul deserveth more Care than a perishing Body that will shortly be Meat for Worms;
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that silly Tales edifie not as wise Discourses. Sobriety will direct thee to endeavour a demeanour becoming a Man rather than an Ape;
that silly Tales edify not as wise Discourses. Sobriety will Direct thee to endeavour a demeanour becoming a Man rather than an Ape;
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it will check thee in those Jests which discovers thy Vanity, as well as expose a Christian Name;
it will check thee in those Jests which discovers thy Vanity, as well as expose a Christian Name;
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it will urge thee to refrain matter of future sorrow, for the sake of that contemptible pleasure which thou takest in indulging a light Fancy,
it will urge thee to refrain matter of future sorrow, for the sake of that contemptible pleasure which thou Takest in indulging a Light Fancy,
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whiles more important things are not regarded. To this end, 1. Oft represent to thy self thy Condition in this life.
while more important things Are not regarded. To this end, 1. Oft represent to thy self thy Condition in this life.
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Sure it must conduce to seriousness, when thy mind is accustomed to such thoughts, as thy present State suggest. Oh young Man!
Sure it must conduce to seriousness, when thy mind is accustomed to such thoughts, as thy present State suggest. O young Man!
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thou art born a Child of Wrath, Eph. 2. 3. thy Nature is vicious, the condemning Sentence was pass'd on thee by the Law of Innocency, Rom. 5. 18. Death is justly fearful, thou art in a state of Trial,
thou art born a Child of Wrath, Ephesians 2. 3. thy Nature is vicious, the condemning Sentence was passed on thee by the Law of Innocency, Rom. 5. 18. Death is justly fearful, thou art in a state of Trial,
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and on thy good Behaviour for an endless Joy or Misery. Thou hast contracted much guilt by thy actual Enormities and Omissions:
and on thy good Behaviour for an endless Joy or Misery. Thou hast contracted much guilt by thy actual Enormities and Omissions:
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Satan, the World, and thy own Lusts, are active to fix the Curse, and prevent thy reconciliation with God, by keeping thee in a state of Infidelity, Impenitency, and Disobedience to the Gospel.
Satan, the World, and thy own Lustiest, Are active to fix the Curse, and prevent thy reconciliation with God, by keeping thee in a state of Infidelity, Impenitency, and Disobedience to the Gospel.
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Thy Exercies as a Christian are difficult, if thou art saved, it must be scarcely, 1 Pet. 4. 18. and many endeavours for Salvation do prove ineffectual,
Thy Exercises as a Christian Are difficult, if thou art saved, it must be scarcely, 1 Pet. 4. 18. and many endeavours for Salvation do prove ineffectual,
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because a perseverance in so many things are essential to determine thy State. Alas! of many called how few are chosen!
Because a perseverance in so many things Are essential to determine thy State. Alas! of many called how few Are chosen!
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multitudes of Professors miscarry, seemingly strong hopes are oft delusive:
Multitudes of Professors miscarry, seemingly strong hope's Are oft delusive:
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The Heart is above all things deceitful, and so desperately wicked, that it may well be asked, who can know it? Jer. 17. 9. These and the like things may call thee to mind thy self,The Heart is above all things deceitful, and so desperately wicked, that it may well be asked, who can know it? Jer. 17. 9. These and the like things may call thee to mind thy self,
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and lay that froth which argueth small sense of thy bleeding Wounds, slippery Paths, disadvantages and dangers attending thy Case in this Life, as it leadeth to Eternity.
and lay that froth which argue small sense of thy bleeding Wounds, slippery Paths, disadvantages and dangers attending thy Case in this Life, as it leads to Eternity.
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2. Deliberately propose a becoming End in all thy Words and Actions, and let them be conducive to that end.
2. Deliberately propose a becoming End in all thy Words and Actions, and let them be conducive to that end.
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To speak or act thou knowest not why, is a reproach to thy Prudence;
To speak or act thou Knowest not why, is a reproach to thy Prudence;
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and so it is to speak or do things to an end which they are not fit to serve:
and so it is to speak or do things to an end which they Are not fit to serve:
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Neither is it becoming a serious Person, to intend that which will put him to the blush, whiles he deliberates of it.
Neither is it becoming a serious Person, to intend that which will put him to the blush, while he deliberates of it.
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I can hardly think thou darest say to thy self in thy Closet, I'le spend so many hours to day in shewing my own Folly, or gratifying anothers Madness;
I can hardly think thou Darest say to thy self in thy Closet, I'll spend so many hours to day in showing my own Folly, or gratifying another's Madness;
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I'll lay out my Pains to divert my own mind or anothers from all that is serious, to make my Heart vainer than it is, to furnish my self with those false Notions of things, which I must with trouble unlearn before I be wise;
I'll lay out my Pains to divert my own mind or another's from all that is serious, to make my Heart vainer than it is, to furnish my self with those false Notions of things, which I must with trouble unlearn before I be wise;
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and to strengthen that levity, to which I am already too prone.
and to strengthen that levity, to which I am already too prove.
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Canst thou resolve, I will spend this week in trimming a poor Carkass, and neglect my Soul;
Canst thou resolve, I will spend this Week in trimming a poor Carcase, and neglect my Soul;
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let this shift for it self as to any care of mine, unless it be to add to its hurt by the snares which my vain conversation shall expose it to.
let this shift for it self as to any care of mine, unless it be to add to its hurt by the snares which my vain Conversation shall expose it to.
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But if thy design be what's edifying, thou canst not imagin a course of Foolery will ever accomplish that design.
But if thy Design be what's edifying, thou Canst not imagine a course of Foolery will ever accomplish that Design.
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Yea, this very fixing on warrantable Purposes, will gradually dispose thee to seriousness.
Yea, this very fixing on warrantable Purposes, will gradually dispose thee to seriousness.
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3. Remember thou art still under the observation of such, as should awe thee to Sobriety,
3. remember thou art still under the observation of such, as should awe thee to Sobriety,
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and make thee ashamed and afraid of a frothy behaviour.
and make thee ashamed and afraid of a frothy behaviour.
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Thou wouldst be ashamed, that a wise Friend were acquainted with all thy light Francies and talk but one day.
Thou Wouldst be ashamed, that a wise Friend were acquainted with all thy Light Francies and talk but one day.
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Oh! forget not that God trieth the reins, and knows all thy thoughts, Isa. 66. 18. Poor Youth!
Oh! forget not that God trieth the reins, and knows all thy thoughts, Isaiah 66. 18. Poor Youth!
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is not the Eye of thy God and Judge more than all the World? Holy Angels are not always strangers to thy Carriage, and Discourses;
is not the Eye of thy God and Judge more than all the World? Holy Angels Are not always Strangers to thy Carriage, and Discourses;
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and mayst not thou blush at their Remarks? Devils do oft impress thy Fancy, and put those things into thee, which thou thinkest and talkest of;
and Mayest not thou blush At their Remarks? Devils do oft Impress thy Fancy, and put those things into thee, which thou Thinkest and talkest of;
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these Enemies of thine do gladly behold thee unmanning thy self, wounding thy Soul, and corrupting others with thy foolish Speeches and Actions.
these Enemies of thine doe gladly behold thee unmanning thy self, wounding thy Soul, and corrupting Others with thy foolish Speeches and Actions.
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Thy silly Companions observe thee, and receive the Contagion to which their own Inclinations make them apt:
Thy silly Sodales observe thee, and receive the Contagion to which their own Inclinations make them apt:
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And is it nothing with thee, that thou conversest with People ready to be diverted from seriousness,
And is it nothing with thee, that thou conversest with People ready to be diverted from seriousness,
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and forward to be vain by thy Example? Alas! thou becomest accessory to all the evil they shall propagate;
and forward to be vain by thy Exampl? Alas! thou becomest accessory to all the evil they shall propagate;
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and wilt be condemned in their thoughts, if God give them Repentance, or cursed by them in Hell if they dye impenitent.
and wilt be condemned in their thoughts, if God give them Repentance, or cursed by them in Hell if they die impenitent.
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Thy ungrave Deportment sometimes is seen by such as are wise and good, those despise thee,
Thy ungrave Deportment sometime is seen by such as Are wise and good, those despise thee,
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and pity thy Madness, when thou pleasest thy self as being airy and witty.
and pity thy Madness, when thou pleasest thy self as being airy and witty.
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4. Be not an unconcerned Stranger to the State of the World, where enough daily occurrs to make thee serious.
4. Be not an unconcerned Stranger to the State of the World, where enough daily occurs to make thee serious.
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Canst thou be light and altogether vain in a World so full of Sin and Misery? how many dismal Objects dost thou see and hear of!
Canst thou be Light and altogether vain in a World so full of since and Misery? how many dismal Objects dost thou see and hear of!
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what Cruelty in one Man to another! how oft is the Church oppressed! what Judgments and Calamities are thy Neighbours under!
what Cruelty in one Man to Another! how oft is the Church oppressed! what Judgments and Calamities Are thy Neighbours under!
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what dangers is the Land of thy Nativity exposed to!
what dangers is the Land of thy Nativity exposed to!
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Most of the Earth lies in Ignorance, Idolatry, and subject to the Devil's Empire, 1 Ioh. 5. 19. how many Souls are bemoaning their own sins,
Most of the Earth lies in Ignorance, Idolatry, and Subject to the Devil's Empire, 1 John 5. 19. how many Souls Are bemoaning their own Sins,
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and ready to despond under Doubts and Fears!
and ready to despond under Doubts and Fears!
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where is there a Family but groaneth under some disaster? and canst thou play the Buffoon,
where is there a Family but Groaneth under Some disaster? and Canst thou play the Buffoon,
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as if Childish toys diverted thee from all sense of these things?
as if Childish toys diverted thee from all sense of these things?
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5. Awe thy Soul with the importance of sacred things, so as not to dare to entertain a light thought concerning them, much less to speak jestingly of them.
5. Awe thy Soul with the importance of sacred things, so as not to Dare to entertain a Light Thought Concerning them, much less to speak jestingly of them.
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Every Scripture truth is a beam of Divine Light, it's revealed by the eternal Spirit to Mankind,
Every Scripture truth is a beam of Divine Light, it's revealed by the Eternal Spirit to Mankind,
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for to direct their Faith and Practice, 2 Tim. 3. 16. and dare a poor Worm that shall be judged thereby, affront Heaven by ridiculing its Discoveries? Young Man!
for to Direct their Faith and Practice, 2 Tim. 3. 16. and Dare a poor Worm that shall be judged thereby, affront Heaven by ridiculing its Discoveries? Young Man!
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they cannot be matter of Jest, which the holy and wise God is intent on, and the Hearts of all devout Persons are deeply exercised with.
they cannot be matter of Jest, which the holy and wise God is intent on, and the Hearts of all devout Persons Are deeply exercised with.
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Are such things to be sported with by Man, which the very Devils tremble at? Canst thou chuse but be seriously affected with the Matters of Religion,
are such things to be sported with by Man, which the very Devils tremble At? Canst thou choose but be seriously affected with the Matters of Religion,
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if thou believe, these are the things the Incarnation, Sufferings, Death and Testimony of the Son of God referr to? These are the things which great Miracles have attested:
if thou believe, these Are the things the Incarnation, Sufferings, Death and Testimony of the Son of God refer to? These Are the things which great Miracles have attested:
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These are the things which the various Operations of the Holy Ghost on Souls design, and the Ministry of Angels subserve:
These Are the things which the various Operations of the Holy Ghost on Souls Design, and the Ministry of Angels subserve:
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These are the things which the Devil is so industrious to oppose:
These Are the things which the devil is so Industria to oppose:
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These are the things a Gospel-Ministry is established for, and about which all pious Ministers are so intent and importunate:
These Are the things a Gospel ministry is established for, and about which all pious Ministers Are so intent and importunate:
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These are the things which most affect, and govern all such who are freed from the Dominion of their Lusts, and can dye with hopes:
These Are the things which most affect, and govern all such who Are freed from the Dominion of their Lustiest, and can die with hope's:
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These are the things which if totally disregarded expose Mankind to all bruitish Villanies in this World,
These Are the things which if totally disregarded expose Mankind to all brutish Villainies in this World,
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and endless Tortures in another? 6. Abstain the Society of light Persons, and observe the danger of excessive Mirth.
and endless Tortures in Another? 6. Abstain the Society of Light Persons, and observe the danger of excessive Mirth.
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There's that levity in thy temper which inferrs danger by vain Persons;
There's that levity in thy temper which infers danger by vain Persons;
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and thou art inconsiderate if the latter doth not force thee to say of Laughter it is mad,
and thou art inconsiderate if the latter does not force thee to say of Laughter it is mad,
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and of Mirth, what doth it? Eccl. 2. 2. Yea, sorrow is better than laughter,
and of Mirth, what does it? Ecclesiastes 2. 2. Yea, sorrow is better than laughter,
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for by the sorrow of the Countenance the Heart is made better, Eccl. 7. 3. 7. Acquaint thy self with those purer and higher Joys which a serious Temper lead to.for by the sorrow of the Countenance the Heart is made better, Ecclesiastes 7. 3. 7. Acquaint thy self with those Purer and higher Joys which a serious Temper led to.
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There be delights of a higher Nature than what thou pursuest;
There be delights of a higher Nature than what thou pursuest;
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they would soon render these unsuituble to thy taste, as well as contemptible to thy judgment:
they would soon render these unsuituble to thy taste, as well as contemptible to thy judgement:
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No holy young Man would exchange the feast of his heavenly Father, for thy Swinish husks; Luke 15. 16, 23. there's no present emptiness,
No holy young Man would exchange the feast of his heavenly Father, for thy Swinish husks; Lycia 15. 16, 23. there's no present emptiness,
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nor following bitterness in Spiritual Delights.
nor following bitterness in Spiritual Delights.
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The sence of Gods Love, Peace of Conscience, the lively hopes of Glory, the satisfaction of well-doing, the serenity of a composed Soul, the ease of a rectified Nature,
The sense of God's Love, Peace of Conscience, the lively hope's of Glory, the satisfaction of welldoing, the serenity of a composed Soul, the ease of a rectified Nature,
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as far as the Faculties are delivered from Sin, and healed by Grace, do constitute a delight so real,
as Far as the Faculties Are Delivered from since, and healed by Grace, do constitute a delight so real,
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and refined, as if thou once taste, will make thee reflect on thy past Joys with shame and disdain.
and refined, as if thou once taste, will make thee reflect on thy past Joys with shame and disdain.
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See Psal. 4. 6. Cant. 2. 3, 4. 7. Young People are prone to lye:
See Psalm 4. 6. Cant 2. 3, 4. 7. Young People Are prove to lie:
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This Sin appeareth in Childhood, and then such a habit is contracted, as they hardly are delivered from.
This since appears in Childhood, and then such a habit is contracted, as they hardly Are Delivered from.
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It's now true of many, They go astray as soon as they be born, speaking lies, Ps. 58. 3. You lye to your Parents, to excuse your Faults;
It's now true of many, They go astray as soon as they be born, speaking lies, Ps. 58. 3. You lie to your Parents, to excuse your Faults;
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You lye to God, in breaking your Baptismal Vow. You lye to your Equals for pleasure, or gain:
You lie to God, in breaking your Baptismal Voelli. You lie to your Equals for pleasure, or gain:
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You speak falsly, to revenge your selves on such as you are angry with.
You speak falsely, to revenge your selves on such as you Are angry with.
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Oh how oft do you speak otherwise than you think, and contrary to what you know, deceiving them to whom you speak!
O how oft do you speak otherwise than you think, and contrary to what you know, deceiving them to whom you speak!
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Consider thou Child, lay to Heart O young Man, that Lying is a horrid Sin:
Consider thou Child, lay to Heart Oh young Man, that Lying is a horrid since:
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Herein thou imitatest the Devil, who is the Father of a Lye, and the first Liar, Iohn 8. 44. Thou art contrary to God, who is a God of Truth; to him lying Lips are an abomination, Prov. 12. 22. He is so incensed by this Sin, that he allots every Liar his Portion among the worst of Sinners, Rev. 22. 15. Oh Child!
Herein thou imitatest the devil, who is the Father of a Lie, and the First Liar, John 8. 44. Thou art contrary to God, who is a God of Truth; to him lying Lips Are an abomination, Curae 12. 22. He is so incensed by this since, that he allots every Liar his Portion among the worst of Sinners, Rev. 22. 15. O Child!
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wouldst thou get to Heaven? then thou must not lye: Art thou afraid of burning in Hell for ever? then fear a Lye:
Wouldst thou get to Heaven? then thou must not lie: Art thou afraid of burning in Hell for ever? then Fear a Lie:
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Wouldst thou be a Child of God? He tells thee, his Children are such as will not lye, Isa. 63. 8. It's the Charge of God to thee;
Wouldst thou be a Child of God? He tells thee, his Children Are such as will not lie, Isaiah 63. 8. It's the Charge of God to thee;
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Put away lying, and speak the truth, Eph. 4. 25. Darest thou say, I will not regard what the Lord saith to me! Alas!Put away lying, and speak the truth, Ephesians 4. 25. Darest thou say, I will not regard what the Lord Says to me! Alas!
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he will punish thee for a lie, worse than thy Father or Master can punish thee for any Fault.
he will Punish thee for a lie, Worse than thy Father or Master can Punish thee for any Fault.
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Young Men, allow not your selves in this Iniquity;
Young Men, allow not your selves in this Iniquity;
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let no Master force you to lye in your Trade, much less do you use it in your Discourse;
let no Master force you to lie in your Trade, much less do you use it in your Discourse;
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it's a mean thing, it's destructive to Humane Society, and the bane of Conversation.
it's a mean thing, it's destructive to Humane Society, and the bane of Conversation.
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What is a greater Reproach than to be a Liar? What is esteemed a worse Affront,
What is a greater Reproach than to be a Liar? What is esteemed a Worse Affront,
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than to say thou lyest? Great are the mischiefs to Mens Repute, Estates, Peace, by a false Tongue;
than to say thou liest? Great Are the mischiefs to Men's Repute, Estates, Peace, by a false Tongue;
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and in vain be all pretences to Religion, if the Tongue be not bridled, as to this fault, Iam. 1. 26. How hateful is it to debase so noble a thing as Speech, in deluding thy Brother in thy Communication with him!
and in vain be all pretences to Religion, if the Tongue be not bridled, as to this fault, Iam. 1. 26. How hateful is it to debase so noble a thing as Speech, in deluding thy Brother in thy Communication with him!
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Quest. How shall a Young Man avoid Lying?Quest. How shall a Young Man avoid Lying?
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Answ. 1. Love Truth, and despise what would allure thee to quit it in thy Speech.Answer 1. Love Truth, and despise what would allure thee to quit it in thy Speech.
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It's the Character of him that shall inhabit God's Temple, He speaketh the Truth in his heart, Psal. 15. 2. To speak the Truth argues a plain Man,
It's the Character of him that shall inhabit God's Temple, He speaks the Truth in his heart, Psalm 15. 2. To speak the Truth argues a plain Man,
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an honest Man, an Heroick Man, and generally a Godly Man. Therefore, like it in thy self,
an honest Man, an Heroic Man, and generally a Godly Man. Therefore, like it in thy self,
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as thou must do in another: In order to this, get rid of slavish fear, which induceth to lying excuses.
as thou must do in Another: In order to this, get rid of slavish Fear, which induceth to lying excuses.
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Hate Pride and vain Glory, whence all Lyes for ostentation proceed; trample on love of filthy lucre, and thou wilt not lye for gain:
Hate Pride and vain Glory, whence all Lies for ostentation proceed; trample on love of filthy lucre, and thou wilt not lie for gain:
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Abborr a hurtful envious Spirit, which will prevent those lies that are framed to the damage of thy Neighbour.
Abborr a hurtful envious Spirit, which will prevent those lies that Are framed to the damage of thy Neighbour.
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2. Be wary and thoughtful of what thou art about to speak. He that speaks hastily is in danger to speak falsly;
2. Be wary and thoughtful of what thou art about to speak. He that speaks hastily is in danger to speak falsely;
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and having uttered one lye in haste, is too apt to back it with more; whereas he that is sparing in his words, doth not easily betray truth;
and having uttered one lie in haste, is too apt to back it with more; whereas he that is sparing in his words, does not Easily betray truth;
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and he that considers, dare hardly utter a false thing.
and he that considers, Dare hardly utter a false thing.
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Who will venture to lye, that says within himself, God hears what I am going to say,
Who will venture to lie, that Says within himself, God hears what I am going to say,
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and he will judge me by my words? This restraint on thy Speech is so needful, that thou shouldst pray, Set a watch, O Lord!
and he will judge me by my words? This restraint on thy Speech is so needful, that thou Shouldst pray, Set a watch, Oh Lord!
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before my mouth, keep the door of my lips, Psal. 141. 3. 3. Let the lies thou hast uttered at any time be to thee matter of deep humbling.before my Mouth, keep the door of my lips, Psalm 141. 3. 3. Let the lies thou hast uttered At any time be to thee matter of deep humbling.
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Repenting sorrow for what's past, will be a strong caution against the same fault;
Repenting sorrow for what's past, will be a strong caution against the same fault;
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thy grief for it will make thee earnestly pray with David, (whose fault this was) Remove from me the way of lying, Psal. 119. 29. They sleightly confess a lye who can persist in it.
thy grief for it will make thee earnestly pray with David, (whose fault this was) Remove from me the Way of lying, Psalm 119. 29. They slightly confess a lie who can persist in it.
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4. Take heed of Equivocation, which is ordinarily downright Lying. What is blamed in Jesuites is too usual among Protestants:
4. Take heed of Equivocation, which is ordinarily downright Lying. What is blamed in Jesuits is too usual among Protestants:
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as if a poor Artifice would compensate truth. To conceal thy meaning where thou dost not owe a discovery of it, is warrantable;
as if a poor Artifice would compensate truth. To conceal thy meaning where thou dost not owe a discovery of it, is warrantable;
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but to impose delusion under pretence of truth, is intollerable, especially where Rules of Justice are violated. How sad is it!
but to impose delusion under pretence of truth, is intolerable, especially where Rules of justice Are violated. How sad is it!
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to observe the liberty some take in deceiving their Friends with ambiguous words, which they hope will be interpreted contrary to what they know to be true.
to observe the liberty Some take in deceiving their Friends with ambiguous words, which they hope will be interpreted contrary to what they know to be true.
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5. Do not be encouraged by Reports, to publish what thou hast not just reason to believe:
5. Do not be encouraged by Reports, to publish what thou hast not just reason to believe:
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What false slanders do some utter on incredible evidence!
What false slanders do Some utter on incredible evidence!
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Report, say they, and we will report it, Jer. 20. 10. as not daring to invent the lye,Report, say they, and we will report it, Jer. 20. 10. as not daring to invent the lie,
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yet not scrupling to repeat what they more than suspect to be false:
yet not Scrutining to repeat what they more than suspect to be false:
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But learn thou, never to say any thing of thy Enemy upon worse testimony than thou wouldst believe it of thy Friend.
But Learn thou, never to say any thing of thy Enemy upon Worse testimony than thou Wouldst believe it of thy Friend.
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6. You that are subject to correction, be watchful and innocent in your Carriage, that you may not need to lye.
6. You that Are Subject to correction, be watchful and innocent in your Carriage, that you may not need to lie.
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Do nothing that thou needest be afraid to own. This will prevent falshood; and thy fear of being put to lye, may guard thee against many irregularities.
Do nothing that thou Needest be afraid to own. This will prevent falsehood; and thy Fear of being put to lie, may guard thee against many irregularities.
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Here I would advise Parents and Masters to encourage truth, by abating somewhat of severities for Faults, that are plainly confessed.
Here I would Advice Parents and Masters to encourage truth, by abating somewhat of severities for Faults, that Are plainly confessed.
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And I wish, Buyers by their backwardness to give a just price, would not tempt the Sellers to lye, in bargainings for their goods.
And I wish, Buyers by their backwardness to give a just price, would not tempt the Sellers to lie, in bargainings for their goods.
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8. Young People are subject to fleshly Lusts, especially Uncleanness. This Head concerns Persons past Childhood, and therefore I direct it to Young Men.
8. Young People Are Subject to fleshly Lustiest, especially Uncleanness. This Head concerns Persons past Childhood, and Therefore I Direct it to Young Men.
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You are not ignorant that your Appetites are unruly, and your Inclinations too lascivious. In eating, you are prone to Gluttony:
You Are not ignorant that your Appetites Are unruly, and your Inclinations too lascivious. In eating, you Are prove to Gluttony:
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Excessive drinking is too common a fault; there be many Drunkards short of twenty years old: and Voluptuousness seems the Idol.
Excessive drinking is too Common a fault; there be many Drunkards short of twenty Years old: and Voluptuousness seems the Idol.
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whom our Striplings worship above the living God. Uncleanness is thy raging Disease: What immodest Dalliance, what filthy Thoughts, what obscene Speeches, what wanton Looks, Self-pollution;
whom our Striplings worship above the living God. Uncleanness is thy raging Disease: What immodest Dalliance, what filthy Thoughts, what obscene Speeches, what wanton Looks, Self-pollution;
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yea, actual Fornication, doth Conscience charge some of you with!
yea, actual Fornication, does Conscience charge Some of you with!
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How few possess their Vessels in honour, 1 Thes. 4. 4. or arrive at Manhood without a forfeiture of Chastity!
How few possess their Vessels in honour, 1 Thebes 4. 4. or arrive At Manhood without a forfeiture of Chastity!
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Thou that art apt to Drunkenness, or Gluttony, oughtest to consider, what these Vices are, and how vile thou rendrest thy self, by indulging thy self therein:
Thou that art apt to drunkenness, or Gluttony, Ought to Consider, what these Vices Are, and how vile thou renderest thy self, by indulging thy self therein:
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Sure thou forgettest thou art an imbodied Soul, whiles thou art led by thy brutish Lusts. The Name of Christian ill becomes thee, Whose God is thy Belly, Phil. 3. 19. Where is thy Reason, that thy Appetite should thus rule thee? What is thy Conscience, that fails to terrifie thee out of sins, so undoubted, and dangerous.
Sure thou forgettest thou art an embodied Soul, while thou art led by thy brutish Lusts. The Name of Christian ill becomes thee, Whose God is thy Belly, Philip 3. 19. Where is thy Reason, that thy Appetite should thus Rule thee? What is thy Conscience, that fails to terrify thee out of Sins, so undoubted, and dangerous.
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Shall God put thee off with a portion that becomes a Beast, and when thou askest Heaven, reproach thee with faring sumptuously every day, and receiving thy good things in this life? Luke 16. 19, 25. Oh Drunkard!
Shall God put thee off with a portion that becomes a Beast, and when thou askest Heaven, reproach thee with faring sumptuously every day, and receiving thy good things in this life? Luke 16. 19, 25. O Drunkard!
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how odious art thou to all that behold thee! how subject to do and suffer the worst of Mischiefs!
how odious art thou to all that behold thee! how Subject to do and suffer the worst of Mischiefs!
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Thy Enemies have an advantage to betray thee;
Thy Enemies have an advantage to betray thee;
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Satan may easily perswade thee to the greatest of Sins, when thy Soul is in no case to see the Temptation, or the consequences of it.
Satan may Easily persuade thee to the greatest of Sins, when thy Soul is in no case to see the Temptation, or the consequences of it.
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What secret art thou able to keep? what business art thou fit to do? how do reproach and penury wait thy persisting in this Course? But above all, dost thou lay to Heart, that God is incensed against thee? He left it a rule to Israel, that Young Man should stoned, against whom his Parents witnessed, that he was a Glutton and a Drunkard, Deut. 21. 20. It is the sanction under the Gospel, that Drunkards shall not inherit the Kingdom of Heaven, 1 Cor. 6. 11. Is thy pleasure worth the pains thou must endure,
What secret art thou able to keep? what business art thou fit to do? how do reproach and penury wait thy persisting in this Course? But above all, dost thou lay to Heart, that God is incensed against thee? He left it a Rule to Israel, that Young Man should stoned, against whom his Parents witnessed, that he was a Glutton and a Drunkard, Deuteronomy 21. 20. It is the sanction under the Gospel, that Drunkards shall not inherit the Kingdom of Heaven, 1 Cor. 6. 11. Is thy pleasure worth the pains thou must endure,
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or the loss thou shalt sustain? Oh Unclean Person! how dismal is thy case!
or the loss thou shalt sustain? O Unclean Person! how dismal is thy case!
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This Lust blindeth thy Judgment, and seareth thy Conscience, so that Misery becomes unavoidable by a stupidness in Sin:
This Lust blinds thy Judgement, and seareth thy Conscience, so that Misery becomes unavoidable by a stupidness in since:
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How darest thou worship a holy God, whiles thou wallowest in thy pollution? Doth not thy filthiness make God a terrour to thee in every Duty,
How Darest thou worship a holy God, while thou wallowest in thy pollution? Does not thy filthiness make God a terror to thee in every Duty,
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as well as defile the Duty by the wandrings of a vile Imagination? The Holy Spirit is quenched by lustful motions,
as well as defile the Duty by the wanderings of a vile Imagination? The Holy Spirit is quenched by lustful motions,
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and cannot dwell in a Heart so unclean, 1 Cor. 6. 19. Thou professest to belong to Christ's Body;
and cannot dwell in a Heart so unclean, 1 Cor. 6. 19. Thou professest to belong to Christ's Body;
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hear the Apostles expostulation, Shall I take the Members of Christ, and make them the Members of a Harlot? God forbid: 1 Cor. 6. 15. How oft, O Young Man, hath the Spirit of God reproved thee? How oft hath Conscience bitterly warned thee? and darest thou waste thy Body, debauch thy Mind, ruine thy Estate, deface all hopefull impressions on thy Soul, renounce a Christ for a base Lust, defie God to avenge the Affronts,
hear the Apostles expostulation, Shall I take the Members of christ, and make them the Members of a Harlot? God forbid: 1 Cor. 6. 15. How oft, Oh Young Man, hath the Spirit of God reproved thee? How oft hath Conscience bitterly warned thee? and Darest thou waste thy Body, debauch thy Mind, ruin thy Estate, deface all hopeful impressions on thy Soul, renounce a christ for a base Lust, defy God to avenge the Affronts,
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and for ever undo thy self, and them whom thou allurest to partake in thy Lasciviousness? Then admit that as a holy resolve, Let us walk honestly as in the day, not in rioting and drunkenness, not in chambering and wantonness,
and for ever undo thy self, and them whom thou allurest to partake in thy Lasciviousness? Then admit that as a holy resolve, Let us walk honestly as in the day, not in rioting and Drunkenness, not in chambering and wantonness,
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but put ye on the Lord Iesus, Rom. 13. 13, 14. and take heed least God give thee up to vile affections, Rom. 1. 26.but put you on the Lord Iesus, Rom. 13. 13, 14. and take heed lest God give thee up to vile affections, Rom. 1. 26.
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Quest. How shall a Young Person be delivered from Gluttony and Drunkenness? Answ. Set thy self to get the mastery of thy Appetite.Quest. How shall a Young Person be Delivered from Gluttony and drunkenness? Answer Set thy self to get the mastery of thy Appetite.
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Reason with thy Soul, and cry earnestly to God, that this may not be thy Ruler:
Reason with thy Soul, and cry earnestly to God, that this may not be thy Ruler:
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None would be a Glutton or Drunkard, but that his Appetite hath more power than his Reason;
None would be a Glutton or Drunkard, but that his Appetite hath more power than his Reason;
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and Conscience is too weak to resist the cravings of his Lust: most young People are pleased that the Beast should rule the Man;
and Conscience is too weak to resist the cravings of his Lust: most young People Are pleased that the Beast should Rule the Man;
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they quietly yield up themselves to the Empire of this brutal part; they can bear no check to it, they are afraid it should come under restraints. But, Oh young Man!
they quietly yield up themselves to the Empire of this brutal part; they can bear no check to it, they Are afraid it should come under restraints. But, O young Man!
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thou art carnal or spiritual, as thy Appetite or sanctified Reason govern thee; much of a Christians Warfare consists in the struggle between these;
thou art carnal or spiritual, as thy Appetite or sanctified Reason govern thee; much of a Christians Warfare consists in the struggle between these;
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the inordinate appetite is a great part of that Flesh which lusteth against the Spirit,
the inordinate appetite is a great part of that Flesh which Lusteth against the Spirit,
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and is contrary to it, Gal. 5. 17. Is it not high time thou shouldst set thy self to contend with this Enemy,and is contrary to it, Gal. 5. 17. Is it not high time thou Shouldst Set thy self to contend with this Enemy,
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and attempt to bring it into subjection? This is Temperance, when thou canst restrain its irregular motions, and deny its cravings:
and attempt to bring it into subjection? This is Temperance, when thou Canst restrain its irregular motions, and deny its cravings:
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Oh then, daily quench this fire, and press after that Sobriety, which implies a moderation of Soul to the objects of sense,
O then, daily quench this fire, and press After that Sobriety, which Implies a moderation of Soul to the objects of sense,
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and a Government of our Life by the Will of God, and not by fleshly desires.
and a Government of our Life by the Will of God, and not by fleshly Desires.
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Let it then be thy business in every duty to weaken this Tyrant, and the scope of thy Life to deliver thy self from the power of thy Appetite.
Let it then be thy business in every duty to weaken this Tyrant, and the scope of thy Life to deliver thy self from the power of thy Appetite.
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2. Make no provision for the Flesh to fulfill it's Lusts, Rom. 13. 14. It's afflictive to behold some Persons contriving for their Bellies,
2. Make no provision for the Flesh to fulfil it's Lustiest, Rom. 13. 14. It's afflictive to behold Some Persons contriving for their Bellies,
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as if carefull for nothing else;
as if careful for nothing Else;
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it's the design of their labours, and the thing that makes Riches valuable with them, is, that they may pamper the Flesh, and fulfill it's desires.
it's the Design of their labours, and the thing that makes Riches valuable with them, is, that they may pamper the Flesh, and fulfil it's Desires.
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But resolve with thy self, thou wilt not minister to this flame, nor live as if catering for the Flesh were thy principal employment in this World.
But resolve with thy self, thou wilt not minister to this flame, nor live as if catering for the Flesh were thy principal employment in this World.
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Prepare what is meet for thy Body; it's a mercy in our Pilgrimage to have the conveniencies of Life;
Prepare what is meet for thy Body; it's a mercy in our Pilgrimage to have the Conveniences of Life;
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but excesses are fittest for them who dare brutishly say, Let us eat and drink, for to morrow we die, 1 Cor. 15. 32. Poor Worms!
but Excesses Are Fittest for them who Dare brutishly say, Let us eat and drink, for to morrow we die, 1 Cor. 15. 32. Poor Worms!
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is there nothing after Death, that they should live in preparation for? yea, is not Life it self as bad as Death,
is there nothing After Death, that they should live in preparation for? yea, is not Life it self as bad as Death,
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whiles it serves to no higher an end? nay, these voluptuous Courses do often so enfeeble Nature,
while it serves to no higher an end? nay, these voluptuous Courses doe often so enfeeble Nature,
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and multiply Diseases, that Life is a burthen, and some beginning of Hell in bodily Torments.
and multiply Diseases, that Life is a burden, and Some beginning of Hell in bodily Torments.
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3. Avoid Temptations according to thy weakness to resist them. He that's prone to slip, ought the more carefully to look to his ways:
3. Avoid Temptations according to thy weakness to resist them. He that's prove to slip, ought the more carefully to look to his ways:
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Is Gluttony thy Crime? be afraid of Feasts; Art thou apt to be Drunk? look not at the Wine when it sparkles;
Is Gluttony thy Crime? be afraid of Feasts; Art thou apt to be Drunk? look not At the Wine when it sparkles;
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refrain the Company in compliance with whom thou hast so oft offended.
refrain the Company in compliance with whom thou hast so oft offended.
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Knowest thou not, that the companion of riotous persons shameth his Father? Prov. 28. 7. It's in vain to pretend, I will not be drunk,
Knowest thou not, that the Companion of riotous Persons shameth his Father? Curae 28. 7. It's in vain to pretend, I will not be drunk,
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though I do associate with them that will perswade me to it. How oft hast thou resolved, and yet complyed!
though I do associate with them that will persuade me to it. How oft hast thou resolved, and yet complied!
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Nay, thy delight in the Sin is plain in the choice of such Associates, and thy Lust is strong enough to prevail when the Temptation offers,
Nay, thy delight in the since is plain in the choice of such Associates, and thy Lust is strong enough to prevail when the Temptation offers,
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if it be able thus before hand to lead thee into the occasion.
if it be able thus before hand to led thee into the occasion.
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4. Force thy self to an abstinence from just liberty for some time, when the strength of thy Lust is found to abuse what is otherwise lawfull.
4. Force thy self to an abstinence from just liberty for Some time, when the strength of thy Lust is found to abuse what is otherwise lawful.
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Some People are so exorbitant, that if they drink any Wine, they must drink to excess;
some People Are so exorbitant, that if they drink any Wine, they must drink to excess;
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if they go into a Tavern at all, they cannot forbear Drunkenness;
if they go into a Tavern At all, they cannot forbear drunkenness;
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if that be thy case, do not despise it as below Vertue, for a while to drink no Wine at all,
if that be thy case, do not despise it as below Virtue, for a while to drink no Wine At all,
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or wholly to forbear a Tavern or Alehouse;
or wholly to forbear a Tavern or Alehouse;
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it is thy misery, that what is to another Man lawful, is to thee a snare:
it is thy misery, that what is to Another Man lawful, is to thee a snare:
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but it is thy Duty and Wisdom to manage thy self with a regard to thy weakness, that thou mayest by degrees get rid of thy wickedness.
but it is thy Duty and Wisdom to manage thy self with a regard to thy weakness, that thou Mayest by Degrees get rid of thy wickedness.
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5. Be content by watchfulness and hard struggles to oppose thy Lusts, till time and frequent repulses abate their power.
5. Be content by watchfulness and hard struggles to oppose thy Lustiest, till time and frequent repulses abate their power.
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An appetite long indulged is not soon brought under the power of the Soul; it will be importunate and uneasie, even after it's dominion is removed;
an appetite long indulged is not soon brought under the power of the Soul; it will be importunate and uneasy, even After it's dominion is removed;
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much more whiles the contest for Superiority between it and Grace is undecided. Therefore sink not, as if it were in vain to strive;
much more while the contest for Superiority between it and Grace is undecided. Therefore sink not, as if it were in vain to strive;
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nor let the uneasiness of the struggle tempt thee to give it over;
nor let the uneasiness of the struggle tempt thee to give it over;
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for as yielding to the flesh makes it more impetuous, so frequent denying it will abate the strength of its motions.
for as yielding to the Flesh makes it more impetuous, so frequent denying it will abate the strength of its motions.
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Many Drunkards after a while become rid of all Inclinations to be drunk; and Sobriety grows so habitual to them, as if excess had never been their Temper. Oh Children!
Many Drunkards After a while become rid of all Inclinations to be drunk; and Sobriety grows so habitual to them, as if excess had never been their Temper. O Children!
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never make your Cure hard by beginning a wicked Custom: Oh young men that are ensnared!
never make your Cure hard by beginning a wicked Custom: O young men that Are Ensnared!
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grieve not to be at due pains, nor patiently to wait the stopping the Course of sin, which thou hast strengthned by frequent compliances.
grieve not to be At due pains, nor patiently to wait the stopping the Course of since, which thou hast strengthened by frequent compliances.
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Thou must cease to be a Drunkard, or thou art miserable for ever:
Thou must cease to be a Drunkard, or thou art miserable for ever:
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And thou must be at all the labour, and be willing to continue it till thou art reformed,
And thou must be At all the labour, and be willing to continue it till thou art reformed,
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or a Drunkard thou wilt be still. 2. Quest. How shall a young Man be delivered from Uncleanness?
or a Drunkard thou wilt be still. 2. Quest. How shall a young Man be Delivered from Uncleanness?
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The former Directions are proper to this Case; I shall apply somewhat of them, and add some more Rules.
The former Directions Are proper to this Case; I shall apply somewhat of them, and add Some more Rules.
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1. Awe thy Soul with the Purity and Perfection of Gods Law, as it referrs to this Sin. It's a great snare to mistake a Precept,
1. Awe thy Soul with the Purity and Perfection of God's Law, as it refers to this Sin. It's a great snare to mistake a Precept,
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and confine it below God's explication of it, or intention in it:
and confine it below God's explication of it, or intention in it:
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yet how many Young People allow themselves in degrees of Uncleanness as innocent, not seeing, that these things are comprehended in that Precept, Thou shalt not commit Adultery: Therefore Young Man!
yet how many Young People allow themselves in Degrees of Uncleanness as innocent, not seeing, that these things Are comprehended in that Precept, Thou shalt not commit Adultery: Therefore Young Man!
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examine the Word more strictly, and thou wilt find that God hath provided against every degree of uncleanness,
examine the Word more strictly, and thou wilt find that God hath provided against every degree of uncleanness,
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and against all that leads thereto. Are thy hidden thoughts and motions free? No;
and against all that leads thereto. are thy hidden thoughts and motions free? No;
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the thought of foolishness is sin, Prov. 24. 9. And our Lord reproves the Pharisees as Hypocrites,
the Thought of foolishness is since, Curae 24. 9. And our Lord reproves the Pharisees as Hypocrites,
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because their hearts were full of uncleanness, Mat. 23. 27. Evil concupiscence, inordinate affections, &c. are to be mortified, Col. 3. 5. Are thy lustfull Gazings on a Woman allowed? No;
Because their hearts were full of uncleanness, Mathew 23. 27. Evil concupiscence, inordinate affections, etc. Are to be mortified, Col. 3. 5. are thy lustful Gazings on a Woman allowed? No;
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our Saviour expressely saith, He that looketh on a Woman to lust after her, hath committed adultery with her already in his heart, Matth. 5. 28. Mayest thou talk Obscenely? No;
our Saviour expressly Says, He that looks on a Woman to lust After her, hath committed adultery with her already in his heart, Matthew 5. 28. Mayest thou talk Obscenely? No;
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Neither filthiness, nor foolish talking, nor jesting, are convenient, nor to be once named among Christians, Eph. 5. 3, 4. If the Command of God reach to these lesser degrees, sure thou art not so stupid,Neither filthiness, nor foolish talking, nor jesting, Are convenient, nor to be once nam among Christians, Ephesians 5. 3, 4. If the Command of God reach to these lesser Degrees, sure thou art not so stupid,
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as not to see that all grosser acts are forbidden, as more abominable.
as not to see that all grosser acts Are forbidden, as more abominable.
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And if Marriage be the remedy against Incontinence, thou darest not think that God allows thee other wayes to gratifie thy lust,
And if Marriage be the remedy against Incontinence, thou Darest not think that God allows thee other ways to gratify thy lust,
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and so frustrate the great ends of that Ordinance, and the aptitude of humane Nature for it.
and so frustrate the great ends of that Ordinance, and the aptitude of humane Nature for it.
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2. Be watchful against all occasions of Uncleanness.
2. Be watchful against all occasions of Uncleanness.
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Nourish not Lust by an intemperate Diet. He had need be free from fleshly Inclinations, who dare strengthen the assaults of the Flesh against his Chastity.
Nourish not Lust by an intemperate Diet. He had need be free from fleshly Inclinations, who Dare strengthen the assaults of the Flesh against his Chastity.
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The Spirit of God tells thee, that if Wine prevail, thine eyes shall behold strange women, Pr. 23. 32, 33. Be not in the reach of a Woman that will entice thee.
The Spirit of God tells thee, that if Wine prevail, thine eyes shall behold strange women, Pr 23. 32, 33. Be not in the reach of a Woman that will entice thee.
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Ioseph escaped the snare by flying from his Mistress, and refusing to be with her, Gen. 39. 10. Whereas the Young man that admitted the Speeches of the immodest Woman was soon ensnared, Prov. 7. 21. Venture not on thy own strength too far, God may justly leave thee, when thou temptest him;Ioseph escaped the snare by flying from his Mistress, and refusing to be with her, Gen. 39. 10. Whereas the Young man that admitted the Speeches of the immodest Woman was soon Ensnared, Curae 7. 21. Venture not on thy own strength too Far, God may justly leave thee, when thou temptest him;
np1 vvd dt n1 p-acp vvg p-acp po31 n1, cc vvg pc-acp vbi p-acp pno31, np1 crd crd cs dt j n1 cst vvd dt n2 pp-f dt j n1 vbds av vvn, np1 crd crd n1 xx p-acp po21 d n1 av av-j, np1 vmb av-j vvi pno21, c-crq pns21 vv2 pno31;
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and stronger than thee have sadly rued the power of Occasions. Play-houses, mixt Dancings, &c. have been the ruine of many a Youth. 3. Guard thy Senses.
and Stronger than thee have sadly rued the power of Occasions. Play-houses, mixed Dancings, etc. have been the ruin of many a Youth. 3. Guard thy Senses.
cc jc cs pno21 vhb av-j vvn dt n1 pp-f n2. n2, vvn n2-vvg, av vhb vbn dt n1 pp-f d dt n1. crd n1 po21 n2.
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These are inlets of evil, by them. Objects insnare and kindle those Lusts which lay asleep.
These Are inlets of evil, by them. Objects ensnare and kindle those Lustiest which lay asleep.
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David 's Eye betray'd him into Adultery.David is Eye betrayed him into Adultery.
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Iob is to thee a good Example, Iob. 31. 1. I have made a Covenant with my Eyes. Job is to thee a good Exampl, Job 31. 1. I have made a Covenant with my Eyes.
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Listen not to immodest Songs, or lewd Discourse, which insensibly stir up those Inclinations, which tend to the vilest Acts.
Listen not to immodest Songs, or lewd Discourse, which insensibly stir up those Inclinations, which tend to the Vilest Acts.
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4. Stifle the first workings of Lust. First motions are weakest, and so more easily conquer'd;
4. Stifle the First workings of Lust. First motions Are Weakest, and so more Easily conquered;
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the longer they are entertained, the more violent they grow; and the Soul less apt to oppose them.
the longer they Are entertained, the more violent they grow; and the Soul less apt to oppose them.
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Filthy Contemplations allowed, darken the Mind, and abate that dread and abhorrence which are a great part of thy security against sin:
Filthy Contemplations allowed, darken the Mind, and abate that dread and abhorrence which Are a great part of thy security against since:
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Oh then crush the first appearance.
O then crush the First appearance.
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If thou ask me, how? I'll tell thee, Banish these evil thoughts out of thy Mind, plead God's Command, and seek his help;
If thou ask me, how? I'll tell thee, Banish these evil thoughts out of thy Mind, plead God's Command, and seek his help;
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represent to thy self the Threats and Punishments of God against this Sin; consider that these Motions unrestrained, may end in the grossest Action:
represent to thy self the Treats and Punishments of God against this since; Consider that these Motions unrestrained, may end in the Grossest Actium:
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and resolve not to speak a word, glance one look, or use one gesture, in compliance with that sinful motion.
and resolve not to speak a word, glance one look, or use one gesture, in compliance with that sinful motion.
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5. Avoid Idleness, as that which tempts the Devil to tempt thee. Young Man! it's a great Mercy to the World that we have business to follow;
5. Avoid Idleness, as that which tempts the devil to tempt thee. Young Man! it's a great Mercy to the World that we have business to follow;
crd vvb n1, c-acp d r-crq vvz dt n1 pc-acp vvi pno21. j n1! pn31|vbz dt j n1 p-acp dt n1 cst pns12 vhb n1 pc-acp vvi;
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and he that hath no Employment, will wish hereafter he had never had an Estate to prevent a Calling;
and he that hath no Employment, will wish hereafter he had never had an Estate to prevent a Calling;
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therefore be sure thou hast work, and attend it. Sin easily intangleth the Idlers, who will be doing wickedly for want of Business:
Therefore be sure thou hast work, and attend it. since Easily intangleth the Idlers, who will be doing wickedly for want of Business:
av vbb j pns21 vh2 n1, cc vvb pn31. n1 av-j vvz dt n2, r-crq vmb vbi vdg av-j c-acp n1 pp-f n1:
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But the Diligent is not at leisure for vain thoughts, he needs not ensnaring Company to divert him;
But the Diligent is not At leisure for vain thoughts, he needs not ensnaring Company to divert him;
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yea, labour substracts matter from Lusts, and renders the Body less disturbing to the Soul. Leisure hours are the young Mans danger, be not desirous of too many such,
yea, labour substracts matter from Lustiest, and renders the Body less disturbing to the Soul. Leisure hours Are the young men danger, be not desirous of too many such,
uh, n1 vvz n1 p-acp n2, cc vvz dt n1 av-dc vvg p-acp dt n1 n1 n2 vbr dt j ng1 n1, vbb xx j pp-f av d d,
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and double thy Watch in thy spending of them;
and double thy Watch in thy spending of them;
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for Satan observes thee then, and will suggest vain thoughts to thy Mind, excite fleshly motions, and prepare ensnaring opportunities.
for Satan observes thee then, and will suggest vain thoughts to thy Mind, excite fleshly motions, and prepare ensnaring opportunities.
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6. Attentively regard, and yield up thy self to the motions of the holy Spirit.
6. Attentively regard, and yield up thy self to the motions of the holy Spirit.
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The Spirit will warn thee against these Defilements, and direct thee to that purity of Heart and Life,
The Spirit will warn thee against these Defilements, and Direct thee to that purity of Heart and Life,
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as will prevent the advantages the unclean Spirit finds in thy youthfull Age.
as will prevent the advantages the unclean Spirit finds in thy youthful Age.
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A reverential regard to the presence of the Spirit, will call the mind from base Employs,
A reverential regard to the presence of the Spirit, will call the mind from base Employs,
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and excite thee to what is approved by him:
and excite thee to what is approved by him:
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The more his Fruits abound, and express themselves in thy temper and carriage, the more effectually wilt thou be cleansed from all thy fleshly pollutions.
The more his Fruits abound, and express themselves in thy temper and carriage, the more effectually wilt thou be cleansed from all thy fleshly pollutions.
dt av-dc po31 n2 vvi, cc vvi px32 p-acp po21 n1 cc n1, dt av-dc av-j vm2 pns21 vbi vvn p-acp d po21 j n2.
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To this we are directed, Gal. 5. 16. Walk in the Spirit, and you shall not fulfill the Lusts of the Flesh.
To this we Are directed, Gal. 5. 16. Walk in the Spirit, and you shall not fulfil the Lustiest of the Flesh.
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Yea, the aids and influence of this holy one are necessary to a saving abstinence from,
Yea, the aids and influence of this holy one Are necessary to a Saving abstinence from,
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and dominion over Lusts, as you see in Rom. 8. 13. But if ye through the Spirit do mortifie the deeds of the Body, ye shall live.
and dominion over Lustiest, as you see in Rom. 8. 13. But if you through the Spirit do mortify the Deeds of the Body, you shall live.
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7. Keep thy thoughts well employed.
7. Keep thy thoughts well employed.
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This will prevent those vain Imaginations, which are the incendiaries of Lust, and by which, the Judgment is blinded or bribed to perswade the Will;
This will prevent those vain Imaginations, which Are the incendiaries of Lust, and by which, the Judgement is blinded or bribed to persuade the Will;
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Let the Word dwell richly in thee, by filling thy Mind. Contemplate God in his Perfections, behold him present with thee when in greatest secrecy;Let the Word dwell richly in thee, by filling thy Mind. Contemplate God in his Perfections, behold him present with thee when in greatest secrecy;
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he makes a third, when thou and thy Paramour are most retired:
he makes a third, when thou and thy Paramour Are most retired:
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In this case he testifies, Ier. 29. 23. Even I know, and I am witness, saith the Lord.
In this case he Testifies, Jeremiah 29. 23. Even I know, and I am witness, Says the Lord.
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Represent to thy Soul the Torments following these Lusts, if gratified: Hell-fire is enough to quench these lustful Flames;
Represent to thy Soul the Torments following these Lustiest, if gratified: Hell-fire is enough to quench these lustful Flames;
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and who dare wish the pleasure so dearly bought? Attend to such Scriptures, as, Whoremongers and Adulterers God will judge, &c. Heb. 13. 4. Oh Young Man!
and who Dare wish the pleasure so dearly bought? Attend to such Scriptures, as, Whoremongers and Adulterers God will judge, etc. Hebrew 13. 4. O Young Man!
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canst thou think of this believingly, and cast off restraints, or give a Carnal Mind it's scope?
Canst thou think of this believingly, and cast off restraints, or give a Carnal Mind it's scope?
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9. Resolve before thou compliest with the most urgent Temptation, to put up a serious Prayer to God in Christ.
9. Resolve before thou compliest with the most urgent Temptation, to put up a serious Prayer to God in christ.
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Lay thy self under this Law, I will not consent before I look to God; it must be a dreadful evil, that will not admit an Address to Christ;
Lay thy self under this Law, I will not consent before I look to God; it must be a dreadful evil, that will not admit an Address to christ;
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if it be a sin, I have need of strength from him, who came on this errand, to put away sin, to cleanse me from Iniqtity, and destroy the works of the Devil, Heb. 9. 26. Eph. 5. 26. 1 Joh. 3. 8.
if it be a since, I have need of strength from him, who Come on this errand, to put away since, to cleanse me from Iniqtity, and destroy the works of the devil, Hebrew 9. 26. Ephesians 5. 26. 1 John 3. 8.
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Prayer may deaden the Temptation when strongest, it may recover thy baffled power, for Christ is able to inspire thee with that light and vigour,
Prayer may deaden the Temptation when Strongest, it may recover thy baffled power, for christ is able to inspire thee with that Light and vigour,
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as may support thee when almost gone.
as may support thee when almost gone.
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St. Paul thrice prayed when grieved with a thorn in the flesh, and the Grace of Christ proved sufficient for him, 1 Cor. 12, 8, 9. The Devil, the Flesh,
Saint Paul thrice prayed when grieved with a thorn in the Flesh, and the Grace of christ proved sufficient for him, 1 Cor. 12, 8, 9. The devil, the Flesh,
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and an enticing Object are too hard for any Man, that calls not in the help of Christ by Prayer.
and an enticing Object Are too hard for any Man, that calls not in the help of christ by Prayer.
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Satan desires no more, than to engage thee single, and without frequent supplications, thou art like to be so:
Satan Desires no more, than to engage thee single, and without frequent supplications, thou art like to be so:
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On the other hand, Prayer will drive Satan to some more subtile Assault, than so gross a wickedness as Uncleanness must appear to every one, that beholdeth Christ when calling on him.
On the other hand, Prayer will drive Satan to Some more subtle Assault, than so gross a wickedness as Uncleanness must appear to every one, that beholdeth christ when calling on him.
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Therefore, I do again intreat thee, even when thy Lusts seem to have most advantage, that thou wilt not forget to present thy case to him, who is concerned for thy good,
Therefore, I do again entreat thee, even when thy Lustiest seem to have most advantage, that thou wilt not forget to present thy case to him, who is concerned for thy good,
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and able to foyl the Enemies of thy Soul, when in greatest prospect of success.
and able to foil the Enemies of thy Soul, when in greatest prospect of success.
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Thus I have represented to young People some of the sins, to which your Age is most subject. All are not named, alas!
Thus I have represented to young People Some of the Sins, to which your Age is most Subject. All Are not nam, alas!
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there's Swearing, which is a prophane Villany, that hath neither pleasure nor profit to allure;
there's Swearing, which is a profane Villainy, that hath neither pleasure nor profit to allure;
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there's Theft, which is a violation of Justice, and a discontent with what God hath thought fit to give you;
there's Theft, which is a violation of justice, and a discontent with what God hath Thought fit to give you;
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there's Pride, (one instance whereof I shall hereafter speak to) which among you Children and Youth is generally on very fordid accounts;
there's Pride, (one instance whereof I shall hereafter speak to) which among you Children and Youth is generally on very fordid accounts;
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you are proud of a little Beauty, which the Small Pox may spoil, and no Body is truly the better for;
you Are proud of a little Beauty, which the Small Pox may spoil, and no Body is truly the better for;
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you are proud of your fine Cloaths, and from Pride desire them;
you Are proud of your fine Clothes, and from Pride desire them;
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but what trifles are these, none but Fools esteem them, or value thee the more for them.
but what trifles Are these, none but Fools esteem them, or valve thee the more for them.
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Though I cannot insist on these, yet if God is pleased to deliver thee from such sins as I have mentioned, all others will be reformed:
Though I cannot insist on these, yet if God is pleased to deliver thee from such Sins as I have mentioned, all Others will be reformed:
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Oh then set thy self against them! let the youngest be warned against these, as what they will feel temptations to.
O then Set thy self against them! let the youngest be warned against these, as what they will feel temptations to.
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And be all resolved, faithfully to observe the Directions given;
And be all resolved, faithfully to observe the Directions given;
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that if possible, you may arrive to middle Age, free from the corruptions of Youth and Childhood,
that if possible, you may arrive to middle Age, free from the corruptions of Youth and Childhood,
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and not be forced to cry out with bitter reflections, Thou makest me to possess the Iniquities of my Youth, Job 13. 16. What would an aged Saint give, that he had been innocent of all these Crimes whiles he was young? Learn wisdom by such now,
and not be forced to cry out with bitter reflections, Thou Makest me to possess the Iniquities of my Youth, Job 13. 16. What would an aged Saint give, that he had been innocent of all these Crimes while he was young? Learn Wisdom by such now,
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whiles thou hast opportunity and warnings. I now proceed to the second head of the Vanity of Childhood and Youth, viz.
while thou hast opportunity and Warnings. I now proceed to the second head of the Vanity of Childhood and Youth, viz.
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2. Children and young People are apt to live to no valuable purpose, which is Vanity.
2. Children and young People Are apt to live to no valuable purpose, which is Vanity.
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Thou wilt easily allow, that to spend ones strength and time for nothing, or for what is as good as nothing, is vain.
Thou wilt Easily allow, that to spend ones strength and time for nothing, or for what is as good as nothing, is vain.
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Is not he a vain body, that thinks much, talks much, and doth much, to no purpose? Common opinion will grant this, we brand Caius Caligula as vain,
Is not he a vain body, that thinks much, talks much, and does much, to no purpose? Common opinion will grant this, we brand Caius Caligula as vain,
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for bringing a great Army to the Sea-shore, and gathering Cockle-shells, when he pretended a great attempt.
for bringing a great Army to the Seashore, and gathering Cockle-shells, when he pretended a great attempt.
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784
The Spirit of God justly accuseth those Persons, Isa, 41. 29. Behold they are all vanity, their works are nothing.
The Spirit of God justly Accuseth those Persons, Isaiah, 41. 29. Behold they Are all vanity, their works Are nothing.
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Solomon doth frequently mean this in his Book of Ecclesiastes, when he saith, This is also Vanity; that is, it's to no valuable purpose;Solomon does frequently mean this in his Book of Ecclesiastes, when he Says, This is also Vanity; that is, it's to no valuable purpose;
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it is not worth the labour and concern a man is at: One had as good let it alone, and be unemployed, as reap no other fruit. Young People! this is your very Case:
it is not worth the labour and concern a man is At: One had as good let it alone, and be unemployed, as reap no other fruit. Young People! this is your very Case:
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Most of you live, and busie your selves for nought. 1. You are apt to design nothing at all in your living.
Most of you live, and busy your selves for nought. 1. You Are apt to Design nothing At all in your living.
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It's long before thou askest thy self, What do I live for? What end shall I pursue? are not most of thy actions performed, thou knowest not why? Most of you are hurried by a foolish Temper, allowing no deliberate design to govern you.
It's long before thou askest thy self, What do I live for? What end shall I pursue? Are not most of thy actions performed, thou Knowest not why? Most of you Are hurried by a foolish Temper, allowing no deliberate Design to govern you.
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A vain mind, or Devilish suggestions determine the actings of most Young People.
A vain mind, or Devilish suggestions determine the actings of most Young People.
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790
Is not this a reproach to thee, if thou happen to do any good, it's more by chance than by thy choice? If thou receivest any real advantage, it's by a merciful Providence,
Is not this a reproach to thee, if thou happen to do any good, it's more by chance than by thy choice? If thou receivest any real advantage, it's by a merciful Providence,
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and not by thy Intention? If God should ask thee at the Church Door, wherefore comest thou hither? May not some of you say, I do not know,
and not by thy Intention? If God should ask thee At the Church Door, Wherefore Comest thou hither? May not Some of you say, I do not know,
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or it was from a fancy I had to hear, or from custom.
or it was from a fancy I had to hear, or from custom.
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793
But how few can say, I had a design to get some help to grapple with my youthful lusts, I proposed to meet with God in his Word for my Souls improvement.
But how few can say, I had a Design to get Some help to grapple with my youthful Lustiest, I proposed to meet with God in his Word for my Souls improvement.
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When you intend so little in an Ordinance, what purposes must govern you in the ordinary affairs of Life?
When you intend so little in an Ordinance, what Purposes must govern you in the ordinary affairs of Life?
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2. Your Youth is spent to no considerable purpose.
2. Your Youth is spent to no considerable purpose.
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May not I tell most here, thy time past is lost, and the time to come is like to be lost: For,
May not I tell most Here, thy time past is lost, and the time to come is like to be lost: For,
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1. Thou hast lived in vain as to thy self.
1. Thou hast lived in vain as to thy self.
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What hast thou gotten by the ten years thou hast lived, Oh Child of ten years old? What hast thou improved by the fifteen years thou hast lived, Oh Youth of fifteen years old? yea may not I as justly ask the Young Man of twenty, What hast thou done? what use hast thou made of thy twenty years? Must not Conscience answer, Oh! I had as good been just now born,
What hast thou got by the ten Years thou hast lived, O Child of ten Years old? What hast thou improved by the fifteen Years thou hast lived, O Youth of fifteen Years old? yea may not I as justly ask the Young Man of twenty, What hast thou done? what use hast thou made of thy twenty Years? Must not Conscience answer, Oh! I had as good been just now born,
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for any good I have gotten? That I may fasten this Conviction, I call every Soul to answer me;
for any good I have got? That I may fasten this Conviction, I call every Soul to answer me;
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what art thou nearer God to this day? how much is Sin mortified? what Grace hast thou attained to this very time? Oh youth!
what art thou nearer God to this day? how much is since mortified? what Grace hast thou attained to this very time? O youth!
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801
hast thon yet got an Interest in Christ? what Treasure hast thou laid up in Heaven? If thou must own, I am further from God, and not nearer:
hast thon yet god an Interest in christ? what Treasure hast thou laid up in Heaven? If thou must own, I am further from God, and not nearer:
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Sin is stronger, and not weakned; then sure thou wilt own thou hast lived in vain to thy self.
since is Stronger, and not weakened; then sure thou wilt own thou hast lived in vain to thy self.
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803
2. But yet farther, how many others may lay to thee the charge of unprofitableness? Thou livest in vain as to God:
2. But yet farther, how many Others may lay to thee the charge of unprofitableness? Thou Livest in vain as to God:
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He may say, This young Body never served nor praised me: I had as good there had not been such a Youth in the World.
He may say, This young Body never served nor praised me: I had as good there had not been such a Youth in the World.
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805
Thou livest in vain to thy Friends, thy Parent may say, It is an unprofitable Child to me, I have yet had no comfort by him.
Thou Livest in vain to thy Friends, thy Parent may say, It is an unprofitable Child to me, I have yet had no Comfort by him.
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Thy Relations may cry, He never gave us good Counsel or Example. Thou livest in vain to thy Master;
Thy Relations may cry, He never gave us good Counsel or Exampl. Thou Livest in vain to thy Master;
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he hath got little advantage by thy care, or labour. Thy Minister may cry, This young body brings me little joy as yet:
he hath god little advantage by thy care, or labour. Thy Minister may cry, This young body brings me little joy as yet:
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I have striven to little purpose with him;
I have striven to little purpose with him;
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he seems as if I had laboured wholly in vain, 1 Thes. 3. 5. Thou hast lived in vain to the Church;
he seems as if I had laboured wholly in vain, 1 Thebes 3. 5. Thou hast lived in vain to the Church;
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what increase or Glory hath it reaped by thee? Thou hast lived in vain to the Nation;
what increase or Glory hath it reaped by thee? Thou hast lived in vain to the nation;
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thou hast not helped to make it more innocent by thy Life, more flourishing by thy industry,
thou hast not helped to make it more innocent by thy Life, more flourishing by thy industry,
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or more safe by thy Prayers. So that now, Young man!
or more safe by thy Prayers. So that now, Young man!
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is it not a true Charge, which I lay to thee? mayest thou not cry out, Oh useless I!
is it not a true Charge, which I lay to thee? Mayest thou not cry out, O useless I!
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814
I have lived for nought, I have been an useless shadow, I have cumbered the ground,
I have lived for nought, I have been an useless shadow, I have cumbered the ground,
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and God may justly cut me off as an unfruitfull one? Luk. 13. 7. Obj. I foresee some Young one will be ready to evade this Charge, and say, I do live to some purpose that is valuable:
and God may justly Cut me off as an unfruitful one? Luk. 13. 7. Object I foresee Some Young one will be ready to evade this Charge, and say, I do live to Some purpose that is valuable:
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816
I gratifie my senses, I live pleasantly, I begin to look after the world, &c. Answ. Alas poor Creature!
I gratify my Senses, I live pleasantly, I begin to look After the world, etc. Answer Alas poor Creature!
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817
is living to the Flesh valuable? Is living barely to this World valuable? Is living to the Devil valuable? Methinks thy Reason should tell thee, It's better not to live at all, than live to these:
is living to the Flesh valuable? Is living barely to this World valuable? Is living to the devil valuable? Methinks thy Reason should tell thee, It's better not to live At all, than live to these:
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An intelligent Spirit to live to the Flesh, is base; an immortal Soul to live barely to this World, is madness:
an intelligent Spirit to live to the Flesh, is base; an immortal Soul to live barely to this World, is madness:
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A Creature of God, redeemed by the Lord Jesus, to live to the Devil, is self-destructive, and foolish.
A Creature of God, redeemed by the Lord jesus, to live to the devil, is self-destructive, and foolish.
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820
What! live to him, who hath undone thee in the Fall, and is so studious to prevent thy recovery by Christ!
What! live to him, who hath undone thee in the Fallen, and is so studious to prevent thy recovery by christ!
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Live to him who hath blinded, blemished, and debased thee, as he hath done! Live to him, who tho he hates thy God, cannot escape his own misery!
Live to him who hath blinded, blemished, and debased thee, as he hath done! Live to him, who though he hates thy God, cannot escape his own misery!
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Live to him, who envieth thy good, desires thy woe, opposeth all that is the benefit of Mankind,
Live to him, who Envieth thy good, Desires thy woe, Opposeth all that is the benefit of Mankind,
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and contributes to all the miseries and disorders which the World is distressed by. Oh young man!
and contributes to all the misery's and disorders which the World is distressed by. O young man!
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canst thou justifie this course of living?
Canst thou justify this course of living?
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But this will more appear, if upon a due reflection on thy Life, thou wilt answer me these Questions.
But this will more appear, if upon a due reflection on thy Life, thou wilt answer me these Questions.
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1. Doth thy Life answer Gods End and Purpose, in giving thee a Being?
1. Does thy Life answer God's End and Purpose, in giving thee a Being?
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The wisdom of God may assure thee, he had an end becoming himself in thy creation:
The Wisdom of God may assure thee, he had an end becoming himself in thy creation:
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he tells thee, all things were created by him, and for him, Col. 1. 10. The blessed God had an Eye to himself,
he tells thee, all things were created by him, and for him, Col. 1. 10. The blessed God had an Eye to himself,
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and a regard to Christ the Redeemer, in giving thee an Existence. He exerted his Power in thy Being, that thou mightest serve and honour him;
and a regard to christ the Redeemer, in giving thee an Existence. He exerted his Power in thy Being, that thou Mightest serve and honour him;
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dost thou answer this End, by living as thou dost? hast thou ever aimed at this? doth thy behaviour contribute to this at all? Thy way of Life would be a Reproach to thy Maker to have proposed to himself in thy Creation.
dost thou answer this End, by living as thou dost? hast thou ever aimed At this? does thy behaviour contribute to this At all? Thy Way of Life would be a Reproach to thy Maker to have proposed to himself in thy Creation.
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2. Are there not greater Purposes, to which thy Nature and Abilities are suited?
2. are there not greater Purposes, to which thy Nature and Abilities Are suited?
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He lives to an unvaluable purpose, that neglects to live to the highest Purposes he is capable of.
He lives to an unvaluable purpose, that neglects to live to the highest Purposes he is capable of.
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Little things are a reproach to him, that is adapted to great things.
Little things Are a reproach to him, that is adapted to great things.
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Have not you Faculties, to know, and love your God? and do your childish or wicked employments answer them? You are capable to serve,
Have not you Faculties, to know, and love your God? and do your childish or wicked employments answer them? You Are capable to serve,
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and glorifie the blessed God, and is the gratifying thy lusts equal to these? You are receptive of divine Joys,
and Glorify the blessed God, and is the gratifying thy Lustiest equal to these? You Are receptive of divine Joys,
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and are thy carnal merriments answerable to these? Oh young Body!
and Are thy carnal merriments answerable to these? O young Body!
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what use art thou fit for to others? What benefit mayest thou yield to thy self? how canst thou seem to answer these, by a trifling diversion,
what use art thou fit for to Others? What benefit Mayest thou yield to thy self? how Canst thou seem to answer these, by a trifling diversion,
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or a perishing advantage? Sure, thy Capacity is thy shame:
or a perishing advantage? Sure, thy Capacity is thy shame:
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the very Beast, that liveth to the utmost of his Powers, will witness against thee, who behavest thy self so much below thine.
the very Beast, that lives to the utmost of his Powers, will witness against thee, who behavest thy self so much below thine.
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It would have been thy Mercy whose Exercises have been so low, that thy abilities had been less. Hence,
It would have been thy Mercy whose Exercises have been so low, that thy abilities had been less. Hence,
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3. Wilt not thou shortly acknowledge with shame and grief, that thou hast lived to unvaluable Purposes?
3. Wilt not thou shortly acknowledge with shame and grief, that thou hast lived to unvaluable Purposes?
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No Ministers rebukes will be so sharp as thy own, when Grace renews thee, or endless Torments overtake thee.
No Ministers rebukes will be so sharp as thy own, when Grace renews thee, or endless Torments overtake thee.
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If the Spirit ever enlighten thy Mind, and alter thy Will, we may ask thee, What fruit had you of those things whereof you are now ashamed? Rom. 6. 21. With a grieving blush thou wilt answer, Nothing I dare boast of, nothing I can justifie:
If the Spirit ever enlighten thy Mind, and altar thy Will, we may ask thee, What fruit had you of those things whereof you Are now ashamed? Rom. 6. 21. With a grieving blush thou wilt answer, Nothing I Dare boast of, nothing I can justify:
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I am ashamed of my Reward as well as my Labour: What I reaped by Sin is my shame, as well as sin it self;
I am ashamed of my Reward as well as my Labour: What I reaped by since is my shame, as well as since it self;
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it was a Fools Diversion wherewith I pleased my self; it was my Blemish wherein I gloried;
it was a Fools Diversion wherewith I pleased my self; it was my Blemish wherein I gloried;
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it was my Loss whereby I valued my self:
it was my Loss whereby I valued my self:
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What are they now to me? they are Dogs meat (NONLATINALPHABET) to what I now taste, Phil. 3. 8. I am astonished, that I could relish these unsavoury things,
What Are they now to me? they Are Dogs meat () to what I now taste, Philip 3. 8. I am astonished, that I could relish these unsavoury things,
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or derive the least Contentment from them, when my chief Good was unsecure. Young Man! if Grace do not awaken thee, Hell will;
or derive the least Contentment from them, when my chief Good was unsecure. Young Man! if Grace do not awaken thee, Hell will;
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the never-dying Worm will be Convictions of the emptiness of what thou hast pursued; and the base Purposes thou hast lived to.
the never-dying Worm will be Convictions of the emptiness of what thou hast pursued; and the base Purposes thou hast lived to.
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How will they tear thy Soul with such Thoughts as these! where's the Pleasure now! where's the Satisfaction to which my Endeavours were confined!
How will they tear thy Soul with such Thoughts as these! where's the Pleasure now! where's the Satisfaction to which my Endeavours were confined!
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oh, that I had been but a Beast, who have lived to designs so brutish!
o, that I had been but a Beast, who have lived to designs so brutish!
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Oh, that I had had no intellectual Nature, being I studied not to know my God, and the way of Life!
O, that I had had no intellectual Nature, being I studied not to know my God, and the Way of Life!
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Oh, that I had been void of rational Powers, since I did not govern my self accordingly!
O, that I had been void of rational Powers, since I did not govern my self accordingly!
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Oh, that ever I had natural Abilities to love and fear, being I have not loved my God,
O, that ever I had natural Abilities to love and Fear, being I have not loved my God,
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nor so revered him, as to abstain from Vanity!
nor so revered him, as to abstain from Vanity!
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Wo is me, that I had a Capacity for any Service, seeing I have lived so uselesly to God, to my Friends, and to my self!
Woe is me, that I had a Capacity for any Service, seeing I have lived so uselessly to God, to my Friends, and to my self!
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Alas, where is the Fruit of my labonr!
Alas, where is the Fruit of my labonr!
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what now do I enjoy, that deserved one hour of my life, or answers the least of my Abilities! These, these, oh, Child!
what now do I enjoy, that deserved one hour of my life, or answers the least of my Abilities! These, these, o, Child!
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will be the Effects of thy present way.
will be the Effects of thy present Way.
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3. Children and young People are apt to live to destructive purposes, which is the height of Vanity.
3. Children and young People Are apt to live to destructive Purposes, which is the height of Vanity.
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The last Head is convincing, that it were as well thou hadst never lived;
The last Head is convincing, that it were as well thou Hadst never lived;
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but by this it were far better for thee, thou hadst remained meer nothing to this day:
but by this it were Far better for thee, thou Hadst remained mere nothing to this day:
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to live to hurtful Ends, is worse than not living at all;
to live to hurtful Ends, is Worse than not living At all;
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yet this is thy Condition, you dishonour God, you provoke the Eyes of his Glory, you trample the blood of Christ under your Feet with Contempt.
yet this is thy Condition, you dishonour God, you provoke the Eyes of his Glory, you trample the blood of christ under your Feet with Contempt.
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How many young People serve the Devil with their strength, are a Snare and Infection to all they can influence? One young body spoils many others,
How many young People serve the devil with their strength, Are a Snare and Infection to all they can influence? One young body spoils many Others,
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and leads them to that Villany they had never thought of.
and leads them to that Villainy they had never Thought of.
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You oft break your Parents Hearts, and they by thy means feel, that a foolish Son is the heaviness of his Mother, Prov. 10. 1. You frequently destroy your Master's Estate:
You oft break your Parents Hearts, and they by thy means feel, that a foolish Son is the heaviness of his Mother, Curae 10. 1. You frequently destroy your Masters Estate:
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To the serious you are a Grief, to the City and Kingdom a Plague, as helping on its Sin, hastning its Punishment, and obstructing its Good:
To the serious you Are a Grief, to the city and Kingdom a Plague, as helping on its since, hastening its Punishment, and obstructing its Good:
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How many may complain of Harm on thy account!
How many may complain of Harm on thy account!
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But whatever Hurt you bring to others, sure you avoid Mischief to your selves? No, no:
But whatever Hurt you bring to Others, sure you avoid Mischief to your selves? No, no:
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Young men live most to their own Hurt, and seem to take great pains to make their Misery sure and great. Oh, vain Youth!
Young men live most to their own Hurt, and seem to take great pains to make their Misery sure and great. O, vain Youth!
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thou daily makest thy self more the Child of Wrath by thy sinful Practices; thy wicked Habits grow more strong;
thou daily Makest thy self more the Child of Wrath by thy sinful Practices; thy wicked Habits grow more strong;
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by idleness and frequent opposition, hopeful Principles are more baffled and expelled; Conscience by thy Affronts, is less concerned, and capable to admonish thee.
by idleness and frequent opposition, hopeful Principles Are more baffled and expelled; Conscience by thy Affronts, is less concerned, and capable to admonish thee.
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Thy ill treatment of Gods Spirit, makes him withdraw, and his Visits are more seldom; so that he is ready to say of thee, Let him alone, Hos. 4. 17. Believe it, careless Youth!
Thy ill treatment of God's Spirit, makes him withdraw, and his Visits Are more seldom; so that he is ready to say of thee, Let him alone, Hos. 4. 17. Believe it, careless Youth!
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thy ways tend to more sin, and less hopefulness of Grace and Glory: Oh, wretched Life!
thy ways tend to more since, and less hopefulness of Grace and Glory: O, wretched Life!
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to live only to be more guilty, and to be exposed to greater Punishments;
to live only to be more guilty, and to be exposed to greater Punishments;
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thou runnest Hell-ward, thy Thoughts tend there, thy Words lead there, thy vile Actions heap the greater store of eternal Flames.
thou runnest Hellward, thy Thoughts tend there, thy Words led there, thy vile Actions heap the greater store of Eternal Flames.
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Indignation and Wrath, Tribulation and Anguish, are the things thou workest for, Rom. 2. 8, 9. Thou labourest for these Wages, thou livest thy self daily to a greater obnoxiousness to these Woes,Indignation and Wrath, Tribulation and Anguish, Are the things thou workest for, Rom. 2. 8, 9. Thou labourest for these Wages, thou Livest thy self daily to a greater obnoxiousness to these Woes,
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as if thou wert afraid thou shouldest not be miserable enough. Oh Soul to be pitied!
as if thou Wertenberg afraid thou Shouldst not be miserable enough. O Soul to be pitied!
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not to be born had been thy mercy, as well as Iudas, unless thou change thy living, is it not to thee those words are proper, Behold, you are worse than nothing, NONLATINALPHABET Isa. 4. 24. Hadst thou not lived at all, thou hadst not done the mischief thou now art doing, thou couldst not have felt the hurt thou must shortly endure.
not to be born had been thy mercy, as well as Iudas, unless thou change thy living, is it not to thee those words Are proper, Behold, you Are Worse than nothing, Isaiah 4. 24. Hadst thou not lived At all, thou Hadst not done the mischief thou now art doing, thou Couldst not have felt the hurt thou must shortly endure.
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How may most young Folk bemoan the day of their Birth!
How may most young Folk bemoan the day of their Birth!
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their Life is a misery, which might have capacitated them for the Bliss of Angels, had they well employed it.
their Life is a misery, which might have capacitated them for the Bliss of Angels, had they well employed it.
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The Lord grant you be not found thus foolish and cruel to your selves; yet to this you are more proner than to a more profitable Course.
The Lord grant you be not found thus foolish and cruel to your selves; yet to this you Are more proner than to a more profitable Course.
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The next Work is to shew you, 1. How Childhood and Youth became thus vain. 2. Why they continue so. 3. How most young People grow still vainer.The next Work is to show you, 1. How Childhood and Youth became thus vain. 2. Why they continue so. 3. How most young People grow still vainer.
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1. Quest. How comes it to pass that Childhood and Youth are vain? Ans. Childhood and Youth became vain by Original Sin.
1. Quest. How comes it to pass that Childhood and Youth Are vain? Ans. Childhood and Youth became vain by Original Sin.
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There's the Spring of the Disease, thou didst not come out of God's Hand thus prone to sin, and thus averse to himself.
There's the Spring of the Disease, thou didst not come out of God's Hand thus prove to sin, and thus averse to himself.
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But a depraved Nature descends to thee from Adam by the Line of thy Ancestors: Thou wert born under the Infection common to Mankind, generated in the ordinary manner;
But a depraved Nature descends to thee from Adam by the Line of thy Ancestors: Thou Wertenberg born under the Infection Common to Mankind, generated in the ordinary manner;
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the very quickened Embrio in the Womb, hath all the Seeds of those sins, which time ripens, and opportunity brings forth;
the very quickened embryo in the Womb, hath all the Seeds of those Sins, which time ripens, and opportunity brings forth;
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our Constitution is become sinful, and all corrupt Effects are next to natural.
our Constitution is become sinful, and all corrupt Effects Are next to natural.
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I shall not trouble you with Disputes, but meerly inform you, 1. How our Nature became corrupt: 2. How it descends thus corrupted to thee.
I shall not trouble you with Disputes, but merely inform you, 1. How our Nature became corrupt: 2. How it descends thus corrupted to thee.
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1. Our Nature became corrupt or vain by the entrance of Sin, whereby the Divine Image was expelled as well as forfeited.
1. Our Nature became corrupt or vain by the Entrance of since, whereby the Divine Image was expelled as well as forfeited.
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A Rational Soul cannot be void of moral Qualities and Dispositions, as it is a Subject of God's moral Government;
A Rational Soul cannot be void of moral Qualities and Dispositions, as it is a Subject of God's moral Government;
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there must be Wisdom or sinful Ignorance in the Mind;
there must be Wisdom or sinful Ignorance in the Mind;
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there must be Love or Enmity to what is good, and Aversion or Inclination to what is evil, in the Will;
there must be Love or Enmity to what is good, and Aversion or Inclination to what is evil, in the Will;
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for Man is not considered in Gods Law meerly as an Agent, with respect to what he occasionally acteth,
for Man is not considered in God's Law merely as an Agent, with respect to what he occasionally Acts,
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but he is considered also as to his temper, what he is; what are his governing Principles, and prevailing Disposition;
but he is considered also as to his temper, what he is; what Are his governing Principles, and prevailing Disposition;
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those are necessary to the denominating him a godly or ungodly Man, as well as influential into the ordinary course of his Actings, which will be answerable to his inclinations and light.
those Are necessary to the denominating him a godly or ungodly Man, as well as influential into the ordinary course of his Actings, which will be answerable to his inclinations and Light.
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Adam was created after Gods Image, which consisted in Knowledge, Righteousness, and true Holiness, Gen. 1. 27. Eph. 4. 23, 24. Col. 3. 10. This was his Constitution,Adam was created After God's Image, which consisted in Knowledge, Righteousness, and true Holiness, Gen. 1. 27. Ephesians 4. 23, 24. Col. 3. 10. This was his Constitution,
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tho' not so fixed, as to prevent the possibility of sinning.
though not so fixed, as to prevent the possibility of sinning.
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And whiles Adam sinned not, our Nature was impressed with that holy Power, Light, and Love, which answered the Law,
And while Adam sinned not, our Nature was impressed with that holy Power, Light, and Love, which answered the Law,
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and capacitated us for that exact Obedience injoyned by it. These divine Qualities were inconsistent with their Contraries, by the Law of Innocency;
and capacitated us for that exact obedience enjoined by it. These divine Qualities were inconsistent with their Contraries, by the Law of Innocency;
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tho' they are not incompatible by the Law of Grace; for that Law insisted on Perfection, and entire Innocency;
though they Are not incompatible by the Law of Grace; for that Law insisted on Perfection, and entire Innocency;
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and fixed a Forfeiture of all holy Gifts, by man considered in any degree sinful;
and fixed a Forfeiture of all holy Gifts, by man considered in any degree sinful;
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yea, besides this Forfeiture of these Gifts by the penal Sanction of the Law, Man was not entitled to those Aids of the Spirit, whereby Divine Qualities might subsist in the same Soul with contrary sinful Dispositions (as they do under the Law of Grace) no snch influences of the Spirit were provided in the Law of Creation;
yea, beside this Forfeiture of these Gifts by the penal Sanction of the Law, Man was not entitled to those Aids of the Spirit, whereby Divine Qualities might subsist in the same Soul with contrary sinful Dispositions (as they do under the Law of Grace) not snch influences of the Spirit were provided in the Law of Creation;
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and therefore as the least sin in the Soul brought down our Holiness below perfect, and thereby made it cease to be Holiness by the Rule of Innocency;
and Therefore as the least since in the Soul brought down our Holiness below perfect, and thereby made it cease to be Holiness by the Rule of Innocency;
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for Love was not Love by that Law, if there was any mixture of Enmity against God:
for Love was not Love by that Law, if there was any mixture of Enmity against God:
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So sin would prevail to extinguish that Purity, and expel those holy Dispositions at first implanted,
So since would prevail to extinguish that Purity, and expel those holy Dispositions At First implanted,
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if once it entred into the Soul.
if once it entered into the Soul.
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Adam did subsist a while happy under this Law, but at last he sinned, his Heart turned from God to the Creature, which implies Ignorance in the Mind,Adam did subsist a while happy under this Law, but At last he sinned, his Heart turned from God to the Creature, which Implies Ignorance in the Mind,
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and Aversation and Enmity to God in the Will.
and Aversation and Enmity to God in the Will.
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The entrance of these did of Course deprave the Soul of Adam; Knowledge was expelled by Darkness, corruption removed his original Purity.
The Entrance of these did of Course deprave the Soul of Adam; Knowledge was expelled by Darkness, corruption removed his original Purity.
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The Disease invaded the whole Man, the Poison operated to the extinction of his glorious Excellencies;
The Disease invaded the Whole Man, the Poison operated to the extinction of his glorious Excellencies;
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there was no need for God to take any good out of the Humane Nature, it necessarily died by the force of sin.
there was no need for God to take any good out of the Humane Nature, it necessarily died by the force of since.
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And it is by a new grant, that there be any Remains of God in lapsed man.
And it is by a new grant, that there be any Remains of God in lapsed man.
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It is not from any thing in Man, or in the first Covenant, that there be any moral Vertues, or good Nature in any;
It is not from any thing in Man, or in the First Covenant, that there be any moral Virtues, or good Nature in any;
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God in mercy bestows these, and restrains the growing Contagion of sin, that we become not more devilish.
God in mercy bestows these, and restrains the growing Contagion of since, that we become not more devilish.
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When holy Light and Love were expelled by Sin, the appetite (of course) became Master of our Reason, and all disorders hence ensue.
When holy Light and Love were expelled by since, the appetite (of course) became Master of our Reason, and all disorders hence ensue.
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The Soul being cloathed with Flesh, doth for want of holy Principles become subject to sensible Inclinations, which through the presence of agreeable objects, hurry poor Man into all that is Flesh-pleasing:
The Soul being clothed with Flesh, does for want of holy Principles become Subject to sensible Inclinations, which through the presence of agreeable objects, hurry poor Man into all that is Flesh pleasing:
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whiles the proper concerns of the soul are forgotten, and its intercourse with unseen things is cut off,
while the proper concerns of the soul Are forgotten, and its intercourse with unseen things is Cut off,
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for want of that Light which should perceive them, and that holy Love which might relish and desire them.
for want of that Light which should perceive them, and that holy Love which might relish and desire them.
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A Soul thus debased and entangled, becomes little better than an active Power to contrive Fuel for our various Lusts,
A Soul thus debased and entangled, becomes little better than an active Power to contrive Fuel for our various Lustiest,
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and receive the little delights which are ministred by Sense and Fancy. Oh wretched state! especially when Error and Enmity against God and Holiness help to compleat its depravedness.
and receive the little delights which Are ministered by Sense and Fancy. O wretched state! especially when Error and Enmity against God and Holiness help to complete its depravedness.
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2. Thy Nature thus corrupted descended to thee, as propagated by the appointed Law of natural Generation.
2. Thy Nature thus corrupted descended to thee, as propagated by the appointed Law of natural Generation.
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Adam was not only the common Head of Mankind, as representing all meer Men, but also he was the Original of all men in order to propagation.Adam was not only the Common Head of Mankind, as representing all mere Men, but also he was the Original of all men in order to propagation.
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As Representative, he was capable to forfeit much good:
As Representative, he was capable to forfeit much good:
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As he was the common Parent, he must transmit the Nature which he had with its Impurities:
As he was the Common Parent, he must transmit the Nature which he had with its Impurities:
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he was to propagate his Kind;
he was to propagate his Kind;
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Gen. 5. 4. he begat Seth in his own likeness; this is opposed to the likeness of God, wherein Adam was made, v. 1. Tho' Seth was the Father of the holier part of the World, and a good man;Gen. 5. 4. he begat Seth in his own likeness; this is opposed to the likeness of God, wherein Adam was made, v. 1. Though Seth was the Father of the Holier part of the World, and a good man;
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yet he was not begotten after Gods likeness, or with a nature in its Original purity,
yet he was not begotten After God's likeness, or with a nature in its Original purity,
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but with a Nature as depraved in fallen Adam. Lapsed corrupted Nature cannot propagate a holy Nature.
but with a Nature as depraved in fallen Adam. Lapsed corrupted Nature cannot propagate a holy Nature.
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Can a clean thing come out of an unclean? Job 24. 4. How can he be pure who is born of a woman? Job 25. 4. A Person naturally sinfull, cannot generate a Child free from that sinfulness:Can a clean thing come out of an unclean? Job 24. 4. How can he be pure who is born of a woman? Job 25. 4. A Person naturally sinful, cannot generate a Child free from that sinfulness:
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if the Father be naturally void of spiritual Wisdom, the Son in the course of nature will be so;
if the Father be naturally void of spiritual Wisdom, the Son in the course of nature will be so;
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and if we are born void of Wisdom and Holiness, we must be vain, foolish and ungodly;
and if we Are born void of Wisdom and Holiness, we must be vain, foolish and ungodly;
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for humane Nature must be unholy, if it be not holy.
for humane Nature must be unholy, if it be not holy.
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This made David own, I was shapen in iniquity, and in sin did my mother conceive me, Psal. 51. 5. This is so fixed a Rule, that our blessed Lord must have an extraordinary generation, to escape the Pollution of humane Nature.
This made David own, I was shapen in iniquity, and in since did my mother conceive me, Psalm 51. 5. This is so fixed a Rule, that our blessed Lord must have an extraordinary generation, to escape the Pollution of humane Nature.
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Mary was found with Child of the holy Ghost, Act. 1. 18, 20. The Spirit overshadowed her; and this Christ is the only One born holy, Luk. 1. 35. Others are made holy by Grace;Mary was found with Child of the holy Ghost, Act. 1. 18, 20. The Spirit overshadowed her; and this christ is the only One born holy, Luk. 1. 35. Others Are made holy by Grace;
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some, it may be, are renewed in the Womb, but none are naturally so, or by Generation;
Some, it may be, Are renewed in the Womb, but none Are naturally so, or by Generation;
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therefore if thou shouldst ask, Why do not good Men naturally beget good Children? I answer, Their goodness is superadded to their Natures, it comes by another Law than that of nature;
Therefore if thou Shouldst ask, Why do not good Men naturally beget good Children? I answer, Their Goodness is superadded to their Nature's, it comes by Another Law than that of nature;
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their Grace is from Christ for the Salvation of their own Persons, but not to propagate to their Offspring by Generation. Oh young Man!
their Grace is from christ for the Salvation of their own Persons, but not to propagate to their Offspring by Generation. O young Man!
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thou seest how thou groanest under Adam 's Fall, and labourest under the depravedness of humane nature,
thou See how thou groanest under Adam is Fallen, and labourest under the depravedness of humane nature,
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as propagated from Adam by thy Ancestors down to thee!
as propagated from Adam by thy Ancestors down to thee!
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And is there ever a Child here, but is a living Witness to this Corruption? Are you not all proner to sin,
And is there ever a Child Here, but is a living Witness to this Corruption? are you not all proner to since,
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than holiness? Is it not easier to make you vile, than to make you gracious? Do not fewer and weaker Arguments incline you to be wicked,
than holiness? Is it not Easier to make you vile, than to make you gracious? Do not fewer and Weaker Arguments incline you to be wicked,
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than to be godly? Is there not that in thee, which serves instead of a Tempter to evil,
than to be godly? Is there not that in thee, which serves instead of a Tempter to evil,
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tho there were no ill example, or Solicitation from without? Wert thou ever sensible of this, oh, Child? hast thou been yet truly humbled for Original Sin? Thou wert wicked whiles an Infant,
though there were no ill Exampl, or Solicitation from without? Wertenberg thou ever sensible of this, o, Child? hast thou been yet truly humbled for Original since? Thou Wertenberg wicked while an Infant,
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as to the temper of thy Soul; the corrupt Nature thou then hadst, is the Spring of all thy Vanity:
as to the temper of thy Soul; the corrupt Nature thou then Hadst, is the Spring of all thy Vanity:
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Thy nature is to be foolish, to lye, to be unclean, and what else is vile.
Thy nature is to be foolish, to lie, to be unclean, and what Else is vile.
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That nature whiles unrenewed, will express its unholiness and enmity against God, one way or another:
That nature while unrenewed, will express its unholiness and enmity against God, one Way or Another:
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it's true, the power of one Contrary Lust, thy bodily Constitution, God's Restraints, Education, &c. may prevent the raging of some Lusts,
it's true, the power of one Contrary Lust, thy bodily Constitution, God's Restraints, Education, etc. may prevent the raging of Some Lustiest,
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but the malignity continueth, and cannot fail to govern, till the Grace of Christ do alter thee.
but the malignity Continueth, and cannot fail to govern, till the Grace of christ do altar thee.
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Quest. 2. Why do Childhood and Youth continue vain?Quest. 2. Why do Childhood and Youth continue vain?
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Answ. Childhood and Youth continue vain for want of a due use of means appointed for their healing.Answer Childhood and Youth continue vain for want of a due use of means appointed for their healing.
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O young People, here are three things in this that are very fit to move you.
O young People, Here Are three things in this that Are very fit to move you.
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1. First, here's Comfort, that the Vanity of Youth is healable; thy case is sad, but 'tis not desperate;
1. First, here's Comfort, that the Vanity of Youth is healable; thy case is sad, but it's not desperate;
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there's hope in Israel concerning the Recovery of Sinners in their Youth: The Devils became wicked, and never can be recovered;
there's hope in Israel Concerning the Recovery of Sinners in their Youth: The Devils became wicked, and never can be recovered;
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they may grow viler, but they can never grow better; but blessed be God, this is not thy case;
they may grow Viler, but they can never grow better; but blessed be God, this is not thy case;
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the Wound though sad, is yet curable: There have been many young Folk made pious and serious.
the Wound though sad, is yet curable: There have been many young Folk made pious and serious.
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Isaac was good betimes, Timothy and Iohn were Old Disciples, before they could call Man. Iosiah 's tender years were impress'd with Grace.Isaac was good betimes, Timothy and John were Old Disciples, before they could call Man. Josiah is tender Years were impressed with Grace.
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I have known undoubted Evidence of Grace before ten year old:
I have known undoubted Evidence of Grace before ten year old:
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Oh then you need not resolve to be vile, because 'tis in vain to attempt to be good; no, no:
O then you need not resolve to be vile, Because it's in vain to attempt to be good; no, no:
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No young Persons in this Assembly need to say so, or need think so. God has not resolved against Young Persons, that they shall never be recovered;
No young Persons in this Assembly need to say so, or need think so. God has not resolved against Young Persons, that they shall never be recovered;
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nay, he has determined, that out of the mouth of Babes and Sucklings he will ordain praise, Psal. 8. 2. Children!
nay, he has determined, that out of the Mouth of Babes and Sucklings he will ordain praise, Psalm 8. 2. Children!
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Our Lord Jesus has never said, he will have nothing to do with such as you, I'll neither wash you,
Our Lord jesus has never said, he will have nothing to do with such as you, I'll neither wash you,
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nor heal you, nor teach you:
nor heal you, nor teach you:
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Nay, he has said quite otherwise, Suffer little Children to come unto me, and forbid them not, &c. Mat. 19. 14. The Spirit of God never resolv'd, I will convince no wicked Children, I will sanctifie no prophane Youth;
Nay, he has said quite otherwise, Suffer little Children to come unto me, and forbid them not, etc. Mathew 19. 14. The Spirit of God never resolved, I will convince no wicked Children, I will sanctify no profane Youth;
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nay, instead of that, to you he speaks, in Psal. 34. 11. Come ye Children, hearken to me,
nay, instead of that, to you he speaks, in Psalm 34. 11. Come you Children, harken to me,
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and I will teach you the fear of the Lord. and I will teach you the Fear of the Lord.
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The Spirit has a Mind to be the Teacher of Children, and the Instructer of Youth, he has a mind to train up the Young Generation for Heaven,
The Spirit has a Mind to be the Teacher of Children, and the Instructer of Youth, he has a mind to train up the Young Generation for Heaven,
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as well as the Old ones:
as well as the Old ones:
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So that Young ones may say to Day, Why though I am wicked, yet there's hope,
So that Young ones may say to Day, Why though I am wicked, yet there's hope,
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and though I have a vile Nature, yet there's hope.
and though I have a vile Nature, yet there's hope.
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I may be recovered even though my whole frame seems thus set for Villany, and appears thus desperately dispos'd.
I may be recovered even though my Whole frame seems thus Set for Villainy, and appears thus desperately disposed.
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There's the first point, and that's a great matter, and under the power of that, I preach to Young Ones,
There's the First point, and that's a great matter, and under the power of that, I preach to Young Ones,
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and under the hopes of that you Young Ones should regard what I say, and urge;
and under the hope's of that you Young Ones should regard what I say, and urge;
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for the case of Youth is healable.
for the case of Youth is healable.
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2. Secondly, Here's a loud Call to you, that God uses means to heal Young Ones of their Vanity. This confirms the former:
2. Secondly, Here's a loud Call to you, that God uses means to heal Young Ones of their Vanity. This confirms the former:
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Is God at pains with Youth to make them better? then there's hope of Youth,
Is God At pains with Youth to make them better? then there's hope of Youth,
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for God would not be at this labour if it were wholly useless: O my Friends!
for God would not be At this labour if it were wholly useless: Oh my Friends!
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God has sent his Son to dye for young Children, as well as old Men, even Young ones receive forgiveness by his Blood;
God has sent his Son to die for young Children, as well as old Men, even Young ones receive forgiveness by his Blood;
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My little Children to whom I write, for your sins are forgiven, 1 Ioh. 2. 12. The Spirit of God strives with many Young ones,My little Children to whom I write, for your Sins Are forgiven, 1 John 2. 12. The Spirit of God strives with many Young ones,
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as soon as they can understand any thing; he bids early for your compliance. I do believe there's not a Child of six years old under the Gospel Means,
as soon as they can understand any thing; he bids early for your compliance. I do believe there's not a Child of six Years old under the Gospel Means,
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but the Spirit of God has been striving with:
but the Spirit of God has been striving with:
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This holy One can truly say, I have been dealing with this Child to make it happy. Pray let's a little consider:
This holy One can truly say, I have been dealing with this Child to make it happy. prey let's a little Consider:
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Thou Child or Youth, hast thou had no sence of Hells misery ever upon thy Heart? hast thou never been convinc'd that 'twas ill to Lye or Swear? Hast thou never found pressing motions to be good,
Thou Child or Youth, hast thou had no sense of Hells misery ever upon thy Heart? hast thou never been convinced that 'twas ill to Lie or Swear? Hast thou never found pressing motions to be good,
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and to resolve against evil? have no good desires stirr'd in thy Soul? Why, all these were the workings of the Spirit of God on thy poor Soul. God has been labouring with every young Body in this Congregation:
and to resolve against evil? have not good Desires stirred in thy Soul? Why, all these were the workings of the Spirit of God on thy poor Soul. God has been labouring with every young Body in this Congregation:
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He has been labouring with thee, by the advice of thy Parents, when they taught thee to read,
He has been labouring with thee, by the Advice of thy Parents, when they taught thee to read,
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or taught thee thy Catechism, or instructed thee to pray, it was God by them taking pains with thee.
or taught thee thy Catechism, or instructed thee to pray, it was God by them taking pains with thee.
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We Preachers preach to you Young Ones, as well as to the Old;
We Preachers preach to you Young Ones, as well as to the Old;
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nay, we preach to you with more hopes, expecting that you are not hardned as old Persons are. Young People!
nay, we preach to you with more hope's, expecting that you Are not hardened as old Persons Are. Young People!
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have not the Mercies of God, have not the preservations of God towards you, been so many Teachers? What has been the Language of every Mercy to thee Child, to you young ones, but this? Oh Children! don't you provoke this God;
have not the mercies of God, have not the preservations of God towards you, been so many Teachers? What has been the Language of every Mercy to thee Child, to you young ones, but this? O Children! don't you provoke this God;
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don't make me your Enemy, for you see I would fain do you good, I would fain be merciful,
don't make me your Enemy, for you see I would fain do you good, I would fain be merciful,
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and not a Destroyer of you:
and not a Destroyer of you:
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Nay, have not Afflictions been the pains of God with you? Is there ever a Young one here, that has not been sick at one time or other? Why the Lord sent that Sickness to thee,
Nay, have not Afflictions been the pains of God with you? Is there ever a Young one Here, that has not been sick At one time or other? Why the Lord sent that Sickness to thee,
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and spake in this manner thereby, I will warn this Young one to be Religious, lest he should dye before he be converted;
and spoke in this manner thereby, I will warn this Young one to be Religious, lest he should die before he be converted;
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all the Corrections of thy Parents, and Master, for thy Sin, they have all been the Calls of God,
all the Corrections of thy Parents, and Master, for thy since, they have all been the Calls of God,
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and his Language in them all has been, I would fain imbitter Sin to this poor Young one, by something short of Hell:
and his Language in them all has been, I would fain embitter since to this poor Young one, by something short of Hell:
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I would gladly restrain the Wickedness of this Youth, before I must damn him.
I would gladly restrain the Wickedness of this Youth, before I must damn him.
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You see, you had need look to it, for God has used means towards your recovery;
You see, you had need look to it, for God has used means towards your recovery;
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think not, God doth not mean me in his Word; don't say, God did not intend my cure in the helps I enjoy;
think not, God does not mean me in his Word; don't say, God did not intend my cure in the helps I enjoy;
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alas, he intendeth thee as well as any other. It's thy enlightening, Oh Young Man! he intends by all his teachings:
alas, he intends thee as well as any other. It's thy enlightening, O Young Man! he intends by all his teachings:
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'Tis thy Conversion, O Young Woman!
It's thy Conversion, Oh Young Woman!
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that he designs by all his Calls, all these have been directed upon this very design;
that he designs by all his Calls, all these have been directed upon this very Design;
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and least you should doubt it, the Spirit of God does particularly name you: O Young Men and Maids!
and lest you should doubt it, the Spirit of God does particularly name you: Oh Young Men and Maids!
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praise you the Lord, Psal. 148. Young Men be sober, Tit. 2. 6. Nay, Christ himself tells us, in Prov. 1. 4. that his great design there, is to give discretion to the simple young ones: praise you the Lord, Psalm 148. Young Men be Sobrium, Tit. 2. 6. Nay, christ himself tells us, in Curae 1. 4. that his great Design there, is to give discretion to the simple young ones:
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Therefore I beg, that not one young body in this place may forget what I say now, that they frustrate God's hopes, if they be not Good;
Therefore I beg, that not one young body in this place may forget what I say now, that they frustrate God's hope's, if they be not Good;
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and disappoint him of all his labour, if they be not gracious, all the pains that have been taken with them, are lost upon them;
and disappoint him of all his labour, if they be not gracious, all the pains that have been taken with them, Are lost upon them;
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and will God bear this? will he always bear this? what will become of you,
and will God bear this? will he always bear this? what will become of you,
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if you proceed this way?
if you proceed this Way?
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3. Thirdly, Here's an awful Charge, That you young Men continue vain, because you don't rightly use the means for your healing. Ah, sad Charge!
3. Thirdly, Here's an awful Charge, That you young Men continue vain, Because you don't rightly use the means for your healing. Ah, sad Charge!
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the case of young ones is curable, but why is it not altered before now? Why, O Conscience speak! Children you have Consciences; Young Ones, you have Consciences;
the case of young ones is curable, but why is it not altered before now? Why, Oh Conscience speak! Children you have Consciences; Young Ones, you have Consciences;
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Can you say 'tis long of God I am vile still? 'tis long of the want of means that I am vile still? Ah, Friend!
Can you say it's long of God I am vile still? it's long of the want of means that I am vile still? Ah, Friend!
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Father, Son, and Spirit can all say, 'tis not my Fault that this Child is bad still;
Father, Son, and Spirit can all say, it's not my Fault that this Child is bad still;
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'tis not my Fault this young Man and Woman is wicked so long; 'tis not long of me.
it's not my Fault this young Man and Woman is wicked so long; it's not long of me.
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May not the Spirit of God say, I have taken more pains with this Child,
May not the Spirit of God say, I have taken more pains with this Child,
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and spoken oftner to this young person, than I have done with thousands in the World: Alas!
and spoken oftener to this young person, than I have done with thousands in the World: Alas!
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so it is concerning every one of you. Children of Pagans in all their days never had thy helps.
so it is Concerning every one of you. Children of Pagans in all their days never had thy helps.
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Consider a little with your selves, God may this day say, I begin early with this young one:
Consider a little with your selves, God may this day say, I begin early with this young one:
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I have still pleaded after many a repulse, I have followed him and her from day to day, and from sin to sin:
I have still pleaded After many a repulse, I have followed him and her from day to day, and from since to since:
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Oh, how earnest have I been with this young Stripling, that I could propose very little good by;
O, how earnest have I been with this young Stripling, that I could propose very little good by;
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yet have I taken pains and labour with him.
yet have I taken pains and labour with him.
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Come young People, is it now to begin? that God has cry'd to you, Turn unto me, why will you die? Ezek. 33. 11. Is now the first time that he has said unto you, When will you be made clean? when shall it once be? Jer. 13. 27. Has Christ never said unto thee, O look to me, and be saved? Look to me for help,
Come young People, is it now to begin? that God has cried to you, Turn unto me, why will you die? Ezekiel 33. 11. Is now the First time that he has said unto you, When will you be made clean? when shall it once be? Jer. 13. 27. Has christ never said unto thee, Oh look to me, and be saved? Look to me for help,
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for there's help no where else. Thy distress makes me needful, and pity makes me willing.
for there's help no where Else. Thy distress makes me needful, and pity makes me willing.
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Lay these things to Heart, and I will defie any young body in this place, to go away, and say;
Lay these things to Heart, and I will defy any young body in this place, to go away, and say;
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I have lived up to what I know, I have improved all that God has afforded me,
I have lived up to what I know, I have improved all that God has afforded me,
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but he denied to give me more:
but he denied to give me more:
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I am miserable and wicked still, because God has refused to help me, when I have sought it of him.
I am miserable and wicked still, Because God has refused to help me, when I have sought it of him.
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— Is there any that can talk at this rate? No, not one:
— Is there any that can talk At this rate? No, not one:
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Not one? Why then whence is it that we have so many young People bad still? Why still so fatal to thy self? why a Slave to base Lusts? O Friends!
Not one? Why then whence is it that we have so many young People bade still? Why still so fatal to thy self? why a Slave to base Lustiest? O Friends!
xx pi? uh-crq av q-crq vbz pn31 cst pns12 vhb av d j n1 vvd av? uh-crq av av j p-acp po21 n1? q-crq dt n1 p-acp j n2? sy n2!
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God knows the cause, and thou knowest the cause; thou didst not use that knowledge thou hadst;
God knows the cause, and thou Knowest the cause; thou didst not use that knowledge thou Hadst;
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thou didst not improve thy opportunity;
thou didst not improve thy opportunity;
pns21 vdd2 xx vvi po21 n1;
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doth not Conscience witness thy Ear has not been opened, thy Heart has not been attentive, thou didst not frame to turn unto the Lord.
does not Conscience witness thy Ear has not been opened, thy Heart has not been attentive, thou didst not frame to turn unto the Lord.
vdz xx n1 vvi po21 n1 vhz xx vbn vvn, po21 n1 vhz xx vbn j, pns21 vdd2 xx vvi pc-acp vvi p-acp dt n1.
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Hos. 5. 4. God can say this day, this poor Creature might have been in a good case, he would have been serious before now,
Hos. 5. 4. God can say this day, this poor Creature might have been in a good case, he would have been serious before now,
np1 crd crd np1 vmb vvi d n1, d j n1 vmd vhi vbn p-acp dt j n1, pns31 vmd vhi vbn j p-acp av,
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if he would but have yielded to my pleadings, if he had turned at my Reproofs.
if he would but have yielded to my pleadings, if he had turned At my Reproofs.
cs pns31 vmd cc-acp vhb vvn p-acp po11 n2, cs pns31 vhd vvn p-acp po11 n2.
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This young body would have been an eminent Christian before now, had all my Impressions been retained,
This young body would have been an eminent Christian before now, had all my Impressions been retained,
d j n1 vmd vhi vbn dt j njp p-acp av, vhd d po11 n2 vbn vvn,
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1035
and all my Calls complied with;
and all my Calls complied with;
cc d po11 n2 vvn p-acp;
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1036
he had known me better, had he been but teachable in my ways, as he was in other things, Prov. 2. 15. Oh then, young People!
he had known me better, had he been but teachable in my ways, as he was in other things, Curae 2. 15. O then, young People!
pns31 vhd vvn pno11 av-jc, vhd pns31 vbn p-acp j p-acp po11 n2, c-acp pns31 vbds p-acp j-jn n2, np1 crd crd uh av, j n1!
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Consider with your selves what has been your case;
Consider with your selves what has been your case;
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you have told God plainly, I will not come to thee that I might have Life.
you have told God plainly, I will not come to thee that I might have Life.
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Where's the young body that has not practically given God a denyal? And every time thou wert under Conviction of sin,
Where's the young body that has not practically given God a denial? And every time thou Wertenberg under Conviction of since,
q-crq|vbz dt j n1 cst vhz xx av-j vvn np1 dt n1? cc d n1 pns21 vbd2r p-acp n1 pp-f n1,
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and didst not leave it, thou didst tell God, Lord, I would be thine, but I love my sin better:
and didst not leave it, thou didst tell God, Lord, I would be thine, but I love my since better:
cc vdd2 xx vvi pn31, pns21 vdd2 vvi np1, n1, pns11 vmd vbi png21, cc-acp pns11 vvb po11 n1 av-jc:
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1041
I would be happy for ever, but I will not, unless I may be wicked in this World.
I would be happy for ever, but I will not, unless I may be wicked in this World.
pns11 vmd vbi j p-acp av, cc-acp pns11 vmb xx, cs pns11 vmb vbi j p-acp d n1.
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1042
The youngest here hath the great hand in his own ruine;
The youngest Here hath the great hand in his own ruin;
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he that is but of ten Years old, if he perish, he is his own Destroyer: (I think it's true of many younger.) Children!
he that is but of ten years old, if he perish, he is his own Destroyer: (I think it's true of many younger.) Children!
pns31 cst vbz p-acp pp-f crd n2 j, cs pns31 vvb, pns31 vbz po31 d n1: (pns11 vvb pn31|vbz j pp-f d jc.) n2!
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you were born vain, and you have wilfully chosen to remain so:
you were born vain, and you have wilfully chosen to remain so:
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You may be ready to accuse Adam, by whom you became wicked, but it is your own fault that you continue wicked,
You may be ready to accuse Adam, by whom you became wicked, but it is your own fault that you continue wicked,
pn22 vmb vbi j pc-acp vvi np1, p-acp ro-crq pn22 vvd j, cc-acp pn31 vbz po22 d n1 cst pn22 vvb j,
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since God hath provided a Remedy;
since God hath provided a Remedy;
c-acp np1 vhz vvn dt n1;
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its your sin, that you are no better for Mercies, no better for Affliction, no better for Means; wicked before, and wicked still. O therefore!
its your since, that you Are no better for mercies, no better for Affliction, no better for Means; wicked before, and wicked still. Oh Therefore!
pn31|vbz po22 n1, cst pn22 vbr dx jc p-acp n2, av-dx av-jc p-acp n1, av-dx av-jc p-acp n2; j a-acp, cc j av. uh av!
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what will you be able to answer? how sad is it!
what will you be able to answer? how sad is it!
q-crq vmb pn22 vbi j pc-acp vvi? q-crq j vbz pn31!
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that any young body here should be forc'd to say, Lord, 'tis my fault that I am no better for a Christ,
that any young body Here should be forced to say, Lord, it's my fault that I am no better for a christ,
cst d j n1 av vmd vbi vvn pc-acp vvi, n1, pn31|vbz po11 n1 cst pns11 vbm dx jc p-acp dt np1,
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and no better for the Gospel; my Misery is of my own choosing;
and no better for the Gospel; my Misery is of my own choosing;
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God has taken pains with me, but 'tis all lost through the obstinacy of my Will.
God has taken pains with me, but it's all lost through the obstinacy of my Will.
np1 vhz vvn n2 p-acp pno11, cc-acp pn31|vbz d vvn p-acp dt n1 pp-f po11 n1.
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1052
These three things are plain under that second Head wherein you see why Young people remain vile and vain.
These three things Are plain under that second Head wherein you see why Young people remain vile and vain.
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3. Thirdly, Youth becomes yet more vain by evil Customs, and indulging carnal self: vanity unhealed is of an improving nature;
3. Thirdly, Youth becomes yet more vain by evil Customs, and indulging carnal self: vanity unhealed is of an improving nature;
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and there's no bad Child, but grows worse:
and there's no bad Child, but grows Worse:
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Sin is not a Stream that grows empty, or a Root that dies by meer time.
since is not a Stream that grows empty, or a Root that die by mere time.
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God knows, we have had experience of that. Alas, how does Villany grow with Years! the Child that began with few sins, grows up to many sins;
God knows, we have had experience of that. Alas, how does Villainy grow with years! the Child that began with few Sins, grows up to many Sins;
np1 vvz, pns12 vhb vhn n1 pp-f d. np1, q-crq vdz n1 vvi p-acp n2! dt n1 cst vvd p-acp d n2, vvz a-acp p-acp d n2;
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insomuch that we have some young men before eigthteeen, have committed as great sins as the man of eighty.
insomuch that we have Some young men before eigthteeen, have committed as great Sins as the man of eighty.
av cst pns12 vhb d j n2 p-acp n1, vhb vvn p-acp j n2 p-acp dt n1 pp-f crd.
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1058
Youth enters with lesser sins, and proceeds to grosser sins:
Youth enters with lesser Sins, and proceeds to grosser Sins:
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1059
We have many young People that seem to abound in wickedness, as they improve in age;
We have many young People that seem to abound in wickedness, as they improve in age;
pns12 vhb d j n1 cst vvb pc-acp vvi p-acp n1, c-acp pns32 vvb p-acp n1;
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as if they grew older only that they may grow viler.
as if they grew older only that they may grow Viler.
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1061
Oh, what a mercy would it have been for those to have died in the Womb!
O, what a mercy would it have been for those to have died in the Womb!
uh, q-crq dt n1 vmd pn31 vhi vbn p-acp d pc-acp vhi vvn p-acp dt n1!
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1062
or any one year before another!
or any one year before Another!
cc d crd n1 p-acp j-jn!
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1063
Now, Sirs, whence is it? how can it be, that young people should grow vainer and vainer, instead of better and better?
Now, Sirs, whence is it? how can it be, that young people should grow vainer and vainer, instead of better and better?
av, n2, q-crq vbz pn31? q-crq vmb pn31 vbi, cst j n1 vmd vvi jc cc jc, av pp-f jc cc av-jc?
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1064
I tell you, one sin brings on another, by the lesser thou art fitted for a greater.
I tell you, one since brings on Another, by the lesser thou art fitted for a greater.
pns11 vvb pn22, crd n1 vvz p-acp j-jn, p-acp dt jc pns21 vb2r vvn p-acp dt jc.
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1065
Sinful Habits are strengthned by sinful Acts:
Sinful Habits Are strengthened by sinful Acts:
j n2 vbr vvn p-acp j n2:
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1066
and fear and shame for sin wear off, yea, are even extinguished by a course of sin. O poor Soul!
and Fear and shame for since wear off, yea, Are even extinguished by a course of since. O poor Soul!
cc vvb cc n1 p-acp n1 vvb a-acp, uh, vbr av vvn p-acp dt n1 pp-f n1. sy j n1!
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1067
Satan has got the faster hold: The Spirit has been provoked, and given over striving; and it may be thy Parents through Despair, have almost given over praying.
Satan has god the faster hold: The Spirit has been provoked, and given over striving; and it may be thy Parents through Despair, have almost given over praying.
np1 vhz vvn dt jc n1: dt n1 vhz vbn vvn, cc vvn p-acp vvg; cc pn31 vmb vbi po21 n2 p-acp n1, vhb av vvn p-acp vvg.
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Conscience that warn'd thee, is sear'd and silenc'd, and so the wicked Creature has his whole Scope, 2 Tim. 4. 2. God sayes of him, Let this poor Creature alone, I'le strive with him no more, Gen. 6. 3. O young Folks!Conscience that warned thee, is seared and silenced, and so the wicked Creature has his Whole Scope, 2 Tim. 4. 2. God Says of him, Let this poor Creature alone, I'll strive with him no more, Gen. 6. 3. O young Folks!
n1 cst vvd pno21, vbz vvn cc vvn, cc av dt j n1 vhz po31 j-jn n1, crd np1 crd crd np1 vvz pp-f pno31, vvb d j n1 av-j, pns11|vmb vvi p-acp pno31 dx av-dc, np1 crd crd sy j n2!
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1069
you may be harden'd before you grow old; Lust may be strongly rooted before old Age;
you may be hardened before you grow old; Lust may be strongly rooted before old Age;
pn22 vmb vbi vvn p-acp pn22 vvb j; n1 vmb vbi av-j vvn p-acp j n1;
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and I fear 'tis so with abundance of Youth:
and I Fear it's so with abundance of Youth:
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1071
Is it not so with some of you? Did not some of you blush at a little sin,
Is it not so with Some of you? Did not Some of you blush At a little since,
vbz pn31 xx av p-acp d pp-f pn22? vdd xx d pp-f pn22 vvb p-acp dt j n1,
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1072
and now thou canst mock at great ones! Are there not some amongst you that once dared not to tell a small Lye,
and now thou Canst mock At great ones! are there not Some among you that once dared not to tell a small Lie,
cc av pns21 vm2 vvi p-acp j pi2! vbr pc-acp xx d p-acp pn22 d a-acp vvd xx pc-acp vvi dt j n1,
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1073
and now you can lye all sorts? Are there none here that trembled when they swore a little Oath,
and now you can lie all sorts? are there none Here that trembled when they swore a little Oath,
cc av pn22 vmb vvi d n2? vbr a-acp pix av cst vvd c-crq pns32 vvd dt j n1,
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1074
and now can swear at the bloodiest rate, and add Blasphemy and Cursing to their Oaths!
and now can swear At the bloodiest rate, and add Blasphemy and Cursing to their Oaths!
cc av vmb vvi p-acp dt js n1, cc vvi n1 cc vvg p-acp po32 n2!
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1075
Sirs, did not some of you feel a check for a light act, and now you can commit Fornication and Uncleanness, without any inward Rebuke!
Sirs, did not Some of you feel a check for a Light act, and now you can commit Fornication and Uncleanness, without any inward Rebuke!
np1, vdd xx d pp-f pn22 vvb dt n1 p-acp dt j n1, cc av pn22 vmb vvi n1 cc n1, p-acp d j n1!
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1076
It was hard to bring thee to pilfer a Peny, and now thou canst steal Shillings and Pounds:
It was hard to bring thee to pilfer a Penny, and now thou Canst steal Shillings and Pounds:
pn31 vbds j pc-acp vvi pno21 pc-acp vvi dt n1, cc av pns21 vm2 vvi n2 cc n2:
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1077
It was much ado that thou couldst endure to be drunk in the Night, but now thou canst do it openly, and glory in it.
It was much ado that thou Couldst endure to be drunk in the Night, but now thou Canst do it openly, and glory in it.
pn31 vbds d n1 cst pns21 vmd2 vvi pc-acp vbi vvn p-acp dt n1, cc-acp av pns21 vm2 vdi pn31 av-j, cc n1 p-acp pn31.
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1078
Thou durst not formerly have neglected a Sermon, and thou must pray by thy self, but now, alas, poor Creature!
Thou durst not formerly have neglected a Sermon, and thou must pray by thy self, but now, alas, poor Creature!
pns21 vv2 xx av-j vhi vvn dt n1, cc pns21 vmb vvi p-acp po21 n1, cc-acp av, uh, j n1!
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1079
thou canst play away a whole Sabbath, and spend Weeks without Prayer, without one serious Prayer. My Friends, what's the matter!
thou Canst play away a Whole Sabbath, and spend Weeks without Prayer, without one serious Prayer. My Friends, what's the matter!
pns21 vm2 vvi av dt j-jn n1, cc vvi n2 p-acp n1, p-acp crd j n1. po11 n2, q-crq|vbz dt n1!
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1080
is sin grown a less evil? by no means? Is God, and Heaven, and Hell, less certain!
is since grown a less evil? by no means? Is God, and Heaven, and Hell, less certain!
vbz n1 vvn dt av-dc j-jn? p-acp dx n2? vbz np1, cc n1, cc n1, av-dc j!
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1081
No, no, Sirs, you will feel it to your Cost:
No, no, Sirs, you will feel it to your Cost:
uh-dx, uh-dx, n2, pn22 vmb vvi pn31 p-acp po22 n1:
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1082
Is thy poor Soul less precious, and less valuable? No, this is not it neither,
Is thy poor Soul less precious, and less valuable? No, this is not it neither,
vbz po21 j n1 av-dc j, cc av-dc j? uh-dx, d vbz xx pn31 av-dx,
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1083
but the reason of it is this; Wickedness is grown by Wickedness;
but the reason of it is this; Wickedness is grown by Wickedness;
cc-acp dt n1 pp-f pn31 vbz d; n1 vbz vvn p-acp n1;
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1084
committing sin has made it easie, the Current of sin running, has made the Channel wider, and the opposition less.
committing since has made it easy, the Current of since running, has made the Channel wider, and the opposition less.
vvg n1 vhz vvn pn31 j, dt n1 pp-f n1 vvg, vhz vvn dt n1 av-jc, cc dt n1 av-dc.
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1085
O, therefore for the Lords sake, begin this day to consider, the Devil is grown more impetuous by thy Consent:
O, Therefore for the lords sake, begin this day to Consider, the devil is grown more impetuous by thy Consent:
sy, av p-acp dt n2 n1, vvb d n1 pc-acp vvi, dt n1 vbz vvn av-dc j p-acp po21 vvi:
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1086
And I can tell thee to day, and let the youngest of you observe it, That if thou continuest wicked, thou wilt be yet more and more so.
And I can tell thee to day, and let the youngest of you observe it, That if thou Continuest wicked, thou wilt be yet more and more so.
cc pns11 vmb vvi pno21 p-acp n1, cc vvb dt js pp-f pn22 vvb pn31, cst cs pns21 vv2 j, pns21 vm2 vbi av av-dc cc av-dc av.
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1087
And thou wouldst now blush to think what Wickedness thou wilt hereafter come to:
And thou Wouldst now blush to think what Wickedness thou wilt hereafter come to:
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1088
As Hazael, when it was foretold him by the Prophet what Cruelties he should commit, cries out, Is thy Servant a Dog? 2 King. 8. 13. &c. Thus I have finished what I intended in the Explication, I now come to the Use. First, by way of Inference; the Lord set it home.
As hazael, when it was foretold him by the Prophet what Cruelties he should commit, cries out, Is thy Servant a Dog? 2 King. 8. 13. etc. Thus I have finished what I intended in the Explication, I now come to the Use. First, by Way of Inference; the Lord Set it home.
c-acp np1, c-crq pn31 vbds vvn pno31 p-acp dt n1 r-crq n2 pns31 vmd vvi, vvz av, vbz po21 n1 dt n1? crd n1. crd crd av av pns11 vhb vvn r-crq pns11 vvd p-acp dt n1, pns11 av vvb p-acp dt n1. ord, p-acp n1 pp-f n1; dt n1 vvd pn31 av-an.
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1089
Some own'd great good on this day twelve-month, may more receive good to day. The Inferences then are these.
some owned great good on this day twelvemonth, may more receive good to day. The Inferences then Are these.
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1090
Inf. 1. How dismal a sight doth this Truth afford us of this World! Childhood and Youth is Vanity: Ah, Lord!Infant 1. How dismal a sighed does this Truth afford us of this World! Childhood and Youth is Vanity: Ah, Lord!
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1091
how true then is it, that even the whole World lies in Wickedness, 1 Joh. 5. 19. the greater part doth so;
how true then is it, that even the Whole World lies in Wickedness, 1 John 5. 19. the greater part does so;
q-crq j av vbz pn31, cst av dt j-jn n1 vvz p-acp n1, vvn np1 crd crd dt jc n1 vdz av;
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1092
for Young People are many more than old ones. The chief part of Age is Vanity;
for Young People Are many more than old ones. The chief part of Age is Vanity;
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1093
the best part of Time is Vanity; Childhood is the time fittest to learn in; Youth is the time fittest to act in, and yet both these are Vanity.
the best part of Time is Vanity; Childhood is the time Fittest to Learn in; Youth is the time Fittest to act in, and yet both these Are Vanity.
dt av-js n1 pp-f n1 vbz n1; n1 vbz dt n1 js pc-acp vvi p-acp; n1 vbz dt n1 js pc-acp vvi p-acp, cc av d d vbr n1.
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1094
Oh, how little are heavenly Designs carried on by Young Ones! Oh, how little is God worshipp'd and serv'd by Young ones!
O, how little Are heavenly Designs carried on by Young Ones! O, how little is God worshipped and served by Young ones!
uh, c-crq j vbr j n2 vvn a-acp p-acp j pi2! uh, c-crq j vbz np1 vvn cc vvn p-acp j pi2!
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1095
How few of them are engag'd in their own true Concerns! Dreadful! that in Youth we will do nothing, and in Age we can do nothing!
How few of them Are engaged in their own true Concerns! Dreadful! that in Youth we will do nothing, and in Age we can do nothing!
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Oh, who loves God, and is not grieved! who loves Souls, and is not melted!
O, who loves God, and is not grieved! who loves Souls, and is not melted!
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All men come sick into the World, and most men grow more diseased by their stay there.
All men come sick into the World, and most men grow more diseased by their stay there.
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All come miserable, and most help on each others Ruine, and encrease their own.
All come miserable, and most help on each Others Ruin, and increase their own.
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Oh, how many go off the Stage, and have reason to wish, would to God I had perish'd before I saw the light!
O, how many go off the Stage, and have reason to wish, would to God I had perished before I saw the Light!
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So like Hell is this present State, that i'ts a wonder we are able to take any Delight therein.
So like Hell is this present State, that It's a wonder we Are able to take any Delight therein.
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God is serious with pleople in their younger Years, and they heed it not: Ministers are earnest with young People, and they regard it not: Ah, poor Wretches!
God is serious with pleople in their younger years, and they heed it not: Ministers Are earnest with young People, and they regard it not: Ah, poor Wretches!
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they think we have nothing to do with them. Oh, Young Ones!
they think we have nothing to do with them. O, Young Ones!
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help us to mourn to day, for I am calling on Men to mourn for you, who in your Youth yield your selves up to your Lusts,
help us to mourn to day, for I am calling on Men to mourn for you, who in your Youth yield your selves up to your Lustiest,
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and thereby are injurious to Christ, and cruel to your own Souls, and will you be unmoved?
and thereby Are injurious to christ, and cruel to your own Souls, and will you be unmoved?
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Inf. 2. What Care is incumbent on Parents and Masters, in the managing of Young Persons!Infant 2. What Care is incumbent on Parents and Masters, in the managing of Young Persons!
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Youth is vain, and that bespeaks a suitable carriage. O Parents, you don't beget Angels, but sinful Children;
Youth is vain, and that bespeaks a suitable carriage. O Parents, you don't beget Angels, but sinful Children;
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you breed up corrupt ones, and not perfect ones:
you breed up corrupt ones, and not perfect ones:
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Few are sanctified in the Womb, and therefore you should deal with Children as with deprav'd and corrupt Persons,
Few Are sanctified in the Womb, and Therefore you should deal with Children as with depraved and corrupt Persons,
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as with them whose Childhood and Youth is Vanity. The very Distemper directs Parents and Masters in their duty and carriage towards their Children:
as with them whose Childhood and Youth is Vanity. The very Distemper directs Parents and Masters in their duty and carriage towards their Children:
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I shall especially name Parents in my Directions. 1. Children are Ignorant: Oh therefore take you occasion to instruct them. Alas!
I shall especially name Parents in my Directions. 1. Children Are Ignorant: O Therefore take you occasion to instruct them. Alas!
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canst thou let thy Children be unacquainted with God, and insensible of their own Misery! or the way of their escape!
Canst thou let thy Children be unacquainted with God, and insensible of their own Misery! or the Way of their escape!
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What must thy Child be inspir'd, or it must perish for want of knowledge? If it must know, pray who is fittest to teach it? Upon whom does it lye in point of Duty,
What must thy Child be inspired, or it must perish for want of knowledge? If it must know, pray who is Fittest to teach it? Upon whom does it lie in point of Duty,
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as it does upon you? And who has the Advantage of doing it as thou hast? Who is so like to prevail with thy Child as thy self? None faithfully dedicates his Child to God in Infancy, that will not carefully instruct him when of age to learn.
as it does upon you? And who has the Advantage of doing it as thou hast? Who is so like to prevail with thy Child as thy self? None faithfully dedicates his Child to God in Infancy, that will not carefully instruct him when of age to Learn.
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2. Youth have unruly Appetites, and therefore don't indulge them. Oh that every Parent here had but his Heart open to what I say:
2. Youth have unruly Appetites, and Therefore don't indulge them. O that every Parent Here had but his Heart open to what I say:
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and I speak it out of pity to the Souls of Young ones.
and I speak it out of pity to the Souls of Young ones.
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'Tis an ill practice in Parents to feed their Child by the cravings of i'ts Lust,
It's an ill practice in Parents to feed their Child by the cravings of It's Lust,
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and not by their own Judgment.
and not by their own Judgement.
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I will tell you the Mischief of it, besides the laying a foundation of distemper in Age;
I will tell you the Mischief of it, beside the laying a Foundation of distemper in Age;
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it gives the Appetite an ungovernable force.
it gives the Appetite an ungovernable force.
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Children being alwayes indulg'd in what they crave, they cannot deny themselves any thing they desire;
Children being always indulged in what they crave, they cannot deny themselves any thing they desire;
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and by the same rule, that they must now eat what and when, and drink what and when they will,
and by the same Rule, that they must now eat what and when, and drink what and when they will,
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while they are under thy care; they will be drunk and Whore, &c. when they grow in years;
while they Are under thy care; they will be drunk and Whore, etc. when they grow in Years;
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their Reason cannot bridle it then, as thine (which ought to guide them) neglects to do it now. Oh dreadful thing!
their Reason cannot bridle it then, as thine (which ought to guide them) neglects to do it now. O dreadful thing!
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that any Childrens Appetites should come from under their Parents tuition unbridled: I look on nothing a greater Reproach to Parents.
that any Children's Appetites should come from under their Parents tuition unbridled: I look on nothing a greater Reproach to Parents.
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And what's the ground of all Wickedness in the World, more than an Inordinate Appetite? yet how few Parents do help to cure it while cureable!
And what's the ground of all Wickedness in the World, more than an Inordinate Appetite? yet how few Parents do help to cure it while curable!
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whereas an Appetite curbed in Childhood, would endure a denial in Age. 3. Youth have violent Humours, and Selfishness, and therefore don't foolishly gratifie them.
whereas an Appetite curbed in Childhood, would endure a denial in Age. 3. Youth have violent Humours, and Selfishness, and Therefore don't foolishly gratify them.
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A Child left to himself, brings his Mother to shame. Pr. 29. 15. Oh what a Devilish Sight! how pleasing to Satan!A Child left to himself, brings his Mother to shame. Pr 29. 15. O what a Devilish Sighed! how pleasing to Satan!
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to see Children cocquer'd, and Youth indulg'd! It's peevish, then all must be done to please it;
to see Children cocquered, and Youth indulged! It's peevish, then all must be done to please it;
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it's obstinate, and it must have it's will; it's revengeful, and it must not be check'd;
it's obstinate, and it must have it's will; it's revengeful, and it must not be checked;
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this is the way of most Parents.
this is the Way of most Parents.
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And 'tis just with God that Child should break your Hearts, whose Will you never broke.
And it's just with God that Child should break your Hearts, whose Will you never broke.
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How many poor Creatures will have cause in Hell to curse their Parents! Dreadful! that they prove the worst Enemies to their Children under a pretence of fondness.
How many poor Creatures will have cause in Hell to curse their Parents! Dreadful! that they prove the worst Enemies to their Children under a pretence of fondness.
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4. Youth have many Lusts, and are prone to sin, therefore be afraid for them, and prevent all Occasions.
4. Youth have many Lustiest, and Are prove to sin, Therefore be afraid for them, and prevent all Occasions.
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Iob knew this, Iob 1. 5. He went and offer'd Sacrifice, lest his Children should have sin'd, Job knew this, Job 1. 5. He went and offered Sacrifice, lest his Children should have sinned,
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and cursed God in their hearts. Oh that Parents would consider what brittle Vessels Children be! what dry'd tinder Youth is:and cursed God in their hearts. O that Parents would Consider what brittle Vessels Children be! what dried tinder Youth is:
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Occasions though small, over-rule Young Persons:
Occasions though small, overrule Young Persons:
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What then? Oh then be perswaded to choose the Company of your Children for them, see that it be of their own Sex, and Virtuous.
What then? O then be persuaded to choose the Company of your Children for them, see that it be of their own Sex, and Virtuous.
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Put them to Trades, and such Trades as have the least Snares;
Put them to Trades, and such Trades as have the least Snares;
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set them in Families where most Good is to be got, and least evil to be catch'd.
Set them in Families where most Good is to be god, and least evil to be catched.
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Find them business, and fulness of Employ, and cut out their time for them. Parents, learn this Wisdom, that your Children have no time for Idleness.
Find them business, and fullness of Employ, and Cut out their time for them. Parents, Learn this Wisdom, that your Children have no time for Idleness.
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Marry them as soon as convenient, if so be you are not very certain of their Sobriety.
Marry them as soon as convenient, if so be you Are not very certain of their Sobriety.
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5. The Vanity of Youth is deeply rooted; therefore be importunate pleaders, and sharp Correctors. If advice prevail not;
5. The Vanity of Youth is deeply rooted; Therefore be importunate pleaders, and sharp Correctors. If Advice prevail not;
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'tis not an easie thing to cure a Child of it's Vanity, or Youth of it's Folly.
it's not an easy thing to cure a Child of it's Vanity, or Youth of it's Folly.
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Foolishness is bound up in the heart of a Child, the Rod of Correction will drive it far from him, Prov. 22. 15. And withhold not correction from thy Child, Foolishness is bound up in the heart of a Child, the Rod of Correction will drive it Far from him, Curae 22. 15. And withhold not correction from thy Child,
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and he shall not dye, Prov. 23. 13. I look on't as a sad sign of growing Villany in the next Age, that correction is become unfashonable: The Lord pity us.and he shall not die, Curae 23. 13. I look oned as a sad Signen of growing Villainy in the next Age, that correction is become unfashonable: The Lord pity us.
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Let me tell you once for all, Sirs, Youth is governed chiefly by fear, and they that lose the benefit of that passion, lose the greatest advantage which Youth have to be manag'd or improv'd by.
Let me tell you once for all, Sirs, Youth is governed chiefly by Fear, and they that loose the benefit of that passion, loose the greatest advantage which Youth have to be managed or improved by.
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People may talk of love, but God's injoining the Rod so oft, discovers that it will prevail but with very few.
People may talk of love, but God's enjoining the Rod so oft, discovers that it will prevail but with very few.
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Wisdom must be exercised in this matter, as the end may be best attained:
Wisdom must be exercised in this matter, as the end may be best attained:
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But be assured, the Blood of that Child lyes at the Parents door, who might have been reform'd by Corrections, and was not.
But be assured, the Blood of that Child lies At the Parents door, who might have been reformed by Corrections, and was not.
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Can Parents forget God's severe Judgment against Eli for his indulgence to his Sons? or do you think that Children are now so harmless, that they need not to be corrected? I should have call'd you to give them good Examples,
Can Parents forget God's severe Judgement against Eli for his indulgence to his Sons? or do you think that Children Are now so harmless, that they need not to be corrected? I should have called you to give them good Examples,
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as being powerful to encline them, who strictly observe, and are prone to imitate you; they are apter to evil than good;
as being powerful to incline them, who strictly observe, and Are prove to imitate you; they Are apter to evil than good;
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deny them no help to their holy improvements, and create them no hinderances: But time prevents me.
deny them no help to their holy improvements, and create them no hindrances: But time prevents me.
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Inf. 3. How should Young Ones bear the Rebukes and Restraints of Superiours in sence of their own Vanity!Infant 3. How should Young Ones bear the Rebukes and Restraints of Superiors in sense of their own Vanity!
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Here I call to Young Ones again: Parents and Masters know what will harm you better than you do your selves;
Here I call to Young Ones again: Parents and Masters know what will harm you better than you do your selves;
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they know how weak you are to resist Temptations; they know what's sinful and destructive better than you.
they know how weak you Are to resist Temptations; they know what's sinful and destructive better than you.
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Oh therefore thank God, and thank them that are over you, who endeavour your healing, and don't suffer sin to lye upon you;
O Therefore thank God, and thank them that Are over you, who endeavour your healing, and don't suffer since to lie upon you;
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Lev. 19. 17. If you be good your selves, you'l do the same for your Children when you have them;
Lev. 19. 17. If you be good your selves, You'll do the same for your Children when you have them;
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therefore don't take that ill which is your necessary cure; but reckon, Am I vain! Oh then!
Therefore don't take that ill which is your necessary cure; but reckon, Am I vain! O then!
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though I have not the Liberty I would, and have not the Allowance I desire, matters are better order'd for me,
though I have not the Liberty I would, and have not the Allowance I desire, matters Are better ordered for me,
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for I can't bear those other things.
for I can't bear those other things.
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Inf. 4. How Attentive ought you to be to all Advices and Pleadings of your Relations, being design'd to heal you!Infant 4. How Attentive ought you to be to all Advices and Pleadings of your Relations, being designed to heal you!
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O! for thy Souls sake, Young One, never let the Advice of thy Parents be lost;
OH! for thy Souls sake, Young One, never let the advice of thy Parents be lost;
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never let thy Friends Counsel and Reproof be lost, because 'tis all design'd to remove this Disease:
never let thy Friends Counsel and Reproof be lost, Because it's all designed to remove this Disease:
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Thou dost not see the Hell thou art just running into; thou dost not see the Heaven thou art flying from;
Thou dost not see the Hell thou art just running into; thou dost not see the Heaven thou art flying from;
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thou dost not see the God thou hast provok't; thou dost not know the Misery thou art under;
thou dost not see the God thou hast provoked; thou dost not know the Misery thou art under;
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thou art ignorant what Grace, what Wisdom thou wantest; how much must thou learn and attain before thou art wise, or good;
thou art ignorant what Grace, what Wisdom thou Wantest; how much must thou Learn and attain before thou art wise, or good;
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thou art ignorant of many snares, and sins; thy folly hides thy folly from thee. O therefore!
thou art ignorant of many snares, and Sins; thy folly hides thy folly from thee. O Therefore!
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be heartily intent to all their Advices, and say to thy self, Lord, is this for my cure,
be heartily intent to all their Advices, and say to thy self, Lord, is this for my cure,
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and shall I neglect it? Is this Reproof for my good, and shall I make light of it? Is all this pains to heal my poor diseas'd Soul,
and shall I neglect it? Is this Reproof for my good, and shall I make Light of it? Is all this pains to heal my poor diseased Soul,
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and shall I cast it behind my back? God forbid! Inf. 5. How great a Wonder of Grace is a young Convert!
and shall I cast it behind my back? God forbid! Infant 5. How great a Wonder of Grace is a young Convert!
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and how thankfully should such acknowledge it!
and how thankfully should such acknowledge it!
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O the power that makes the vain Prodigal come to himself! Luk. 15. 17. How near does God come to the Soul, to tame it,
O the power that makes the vain Prodigal come to himself! Luk. 15. 17. How near does God come to the Soul, to tame it,
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when 'tis like a wild Asses Colt! How efficacious is Grace, that overcomes Lust in it's greatest rage!
when it's like a wild Asses Colt! How efficacious is Grace, that overcomes Lust in it's greatest rage!
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and that deadens Temptations when they strike on Youth, so prone to relish the offer, and yield to it! O Blessed work!
and that deadens Temptations when they strike on Youth, so prove to relish the offer, and yield to it! O Blessed work!
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that inclines us to fear that God whom in our Youth, we are so apt to despise.
that inclines us to Fear that God whom in our Youth, we Are so apt to despise.
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Having laid these things before you, I offer two General Vses of Exhortation.Having laid these things before you, I offer two General Uses of Exhortation.
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Exh. 1. Reflect on your selves, whether you are under this Vanity, or deliver'd from it.Exh 1. Reflect on your selves, whither you Are under this Vanity, or Delivered from it.
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Young Folks, I speak mostly to you, and therefore I intreat you for the Lords sake to lay to heart what I am saying.
Young Folks, I speak mostly to you, and Therefore I entreat you for the lords sake to lay to heart what I am saying.
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Your case is dismal, you are born vain, and prone to be vain;
Your case is dismal, you Are born vain, and prove to be vain;
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are you still so or not? 'Tis a great work that goes to the healing you;
Are you still so or not? It's a great work that Goes to the healing you;
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is that work pass'd on thee? 'Tis a great deal of God goes to the making a Youth good,
is that work passed on thee? It's a great deal of God Goes to the making a Youth good,
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and serious, have I felt that? Pray ask your selves, Am I vain, or am I not? Is my Heart a Spring of Divine Motions,
and serious, have I felt that? Pray ask your selves, Am I vain, or am I not? Is my Heart a Spring of Divine Motions,
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or Beastly Inclinations? Young People, how is it with you? Try your mayes, are they under the Government of Grace or of Lust? are they under the Conduct of Wisdom or Folly? Ask your selves, Do my wayes profit or hurt People? Is it not time to ask? What Sirs!
or Beastly Inclinations? Young People, how is it with you? Try your mayes, Are they under the Government of Grace or of Lust? Are they under the Conduct of Wisdom or Folly? Ask your selves, Do my ways profit or hurt People? Is it not time to ask? What Sirs!
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are the years you have spent unfit to be enquired after? or is thy Sin not worth being concerned about? Oh ask your selves often, What am I doing? whither am I going? Does my walk please God,
Are the Years you have spent unfit to be inquired After? or is thy since not worth being concerned about? O ask your selves often, What am I doing? whither am I going? Does my walk please God,
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or provoke him? Do I walk with him, or do I forsake him? Try and judge impartially; it's thy greatest concern;
or provoke him? Do I walk with him, or do I forsake him? Try and judge impartially; it's thy greatest concern;
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thou mayest deceive thy self, thou canst not delude thy God, who will judge as the matter truly stands with thee.
thou Mayest deceive thy self, thou Canst not delude thy God, who will judge as the matter truly Stands with thee.
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How is it with you, O Young ones? There's none here but ought to be concern'd how 'tis with them.
How is it with you, Oh Young ones? There's none Here but ought to be concerned how it's with them.
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You will be concern'd, nay within a while you must be concern'd: therefore enquire this to day, and never rest till it be determined.
You will be concerned, nay within a while you must be concerned: Therefore inquire this to day, and never rest till it be determined.
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Exh. 2. Receive Directions suitable to your case: And here I must divide this whole Assembly into two parts:Exh 2. Receive Directions suitable to your case: And Here I must divide this Whole Assembly into two parts:
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First, Such as are under the power of Vanity. Secondly, Such as are by Grace delivered from it.
First, Such as Are under the power of Vanity. Secondly, Such as Are by Grace Delivered from it.
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One of these two is every one in this Assembly;
One of these two is every one in this Assembly;
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Young and Old you are still under the power of Vanity, or you are delivered from it:
Young and Old you Are still under the power of Vanity, or you Are Delivered from it:
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There is a great difference in your Case, I'll speak to each. 1. Those of you that are yet under the power of this Vanity. Poor Souls!
There is a great difference in your Case, I'll speak to each. 1. Those of you that Are yet under the power of this Vanity. Poor Souls!
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would you be delivered? or have you a mind to continue what you are? Come Children, dare you be still blind!
would you be Delivered? or have you a mind to continue what you Are? Come Children, Dare you be still blind!
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and still obstinate? shall thy Soul that was made for God, be a Cage of unclean Birds? Shall thy Tongue which is his Glory, be employed to his Dshonour? O Young body!
and still obstinate? shall thy Soul that was made for God, be a Cage of unclean Birds? Shall thy Tongue which is his Glory, be employed to his Dshonour? O Young body!
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shall not Christ heal thee of that Nature, which the Devil introduced? Wilt thou live a Bruit and a Devil still? shall Satan serve himself of thy parts,
shall not christ heal thee of that Nature, which the devil introduced? Wilt thou live a Bruit and a devil still? shall Satan serve himself of thy parts,
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and of thy strength, and of thy opportunities? shall the Devil say of thee, Here's a Child, I hope, will do me a great deal of Drudgery? Here's a young Person will do my Work while he lives,
and of thy strength, and of thy opportunities? shall the devil say of thee, Here's a Child, I hope, will do me a great deal of Drudgery? Here's a young Person will do my Work while he lives,
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and be damned with me when he dies? Young Folks, Satan stands by, and seems to speak thus of you:
and be damned with me when he die? Young Folks, Satan Stands by, and seems to speak thus of you:
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And must Christ all this while weep over thee, and say, Here's a young thing that's my Creature,
And must christ all this while weep over thee, and say, Here's a young thing that's my Creature,
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but he will rebell against me as long as I spare him? here's a Youth fit to serve me,
but he will rebel against me as long as I spare him? here's a Youth fit to serve me,
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but he will bring on me all the Dishonour that he can, and obstruct my Interests as far as he is able:
but he will bring on me all the Dishonour that he can, and obstruct my Interests as Far as he is able:
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Here's a Stripling that I bought with my Blood, a young Girl or Boy, but he serves Satan before me,
Here's a Stripling that I bought with my Blood, a young Girl or Boy, but he serves Satan before me,
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and will not be saved, unless against his Will? For the Lords sake lay these things to heart to day!
and will not be saved, unless against his Will? For the lords sake lay these things to heart to day!
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What say you, Child, to this? what say you Young People? I hope some of you will be ready to answer, O Sir, help me, give me some counsel,
What say you, Child, to this? what say you Young People? I hope Some of you will be ready to answer, Oh Sir, help me, give me Some counsel,
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for I am weary of this present Condition, and would be in a better; if so, take these few Advices, and resolve to follow them in earnest.
for I am weary of this present Condition, and would be in a better; if so, take these few Advices, and resolve to follow them in earnest.
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1. Believe how had thou art by nature, and bewail it before God. Oh, 'tis thy Picture I have been drawing, as bad as it is!
1. Believe how had thou art by nature, and bewail it before God. O, it's thy Picture I have been drawing, as bad as it is!
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Come poor young Folks, you that pride your selves when you look in the Glass, could you but see your Souls with a right Eye, you would abhor your selves:
Come poor young Folks, you that pride your selves when you look in the Glass, could you but see your Souls with a right Eye, you would abhor your selves:
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Young People, will you believe God speaking of you? Does not he say you are vain and vile? will you believe all the wise People that know you? and will they not all agree in this, That thou art a sinful wretched Creature? Doth not thy own experience convince thee? Oh Friend!
Young People, will you believe God speaking of you? Does not he say you Are vain and vile? will you believe all the wise People that know you? and will they not all agree in this, That thou art a sinful wretched Creature? Does not thy own experience convince thee? O Friend!
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own it, and go away mourning;
own it, and go away mourning;
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and how canst thou but do so, when thon consider'st, My Heart is filthy, my Affections disorder'd, the powers of my Soul poor and wounded, the Image of God lost, Satan's nature is visible upon me;
and how Canst thou but do so, when thon Considerest, My Heart is filthy, my Affections disordered, the Powers of my Soul poor and wounded, the Image of God lost, Satan's nature is visible upon me;
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what a Reproach doth every title fasten!
what a Reproach does every title fasten!
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what can be said worse of thee, than that thou art thus? Is this a Case to be rested in? is this a state to be quiet in? yet this is thy Case, O young Person, by Nature!
what can be said Worse of thee, than that thou art thus? Is this a Case to be rested in? is this a state to be quiet in? yet this is thy Case, Oh young Person, by Nature!
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thou art full of what's hateful to God, and hurtful to others; thou art intent on thy own Ruine.
thou art full of what's hateful to God, and hurtful to Others; thou art intent on thy own Ruin.
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Oh, Sirs, the most innocent young Sinner here, is fuller of Poison than a Toad, and filthier than a Swine:
O, Sirs, the most innocent young Sinner Here, is fuller of Poison than a Toad, and filthier than a Swine:
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All of you are thus by Nature, and yet thou remainest so. 2. Consider often how miserable thou art, whilst thou continuest thus vain.
All of you Are thus by Nature, and yet thou remainest so. 2. Consider often how miserable thou art, while thou Continuest thus vain.
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Danger will affright some, whom Sin will not. But, O how unable am I to represent the Horror of this to you! Young People!
Danger will affright Some, whom since will not. But, Oh how unable am I to represent the Horror of this to you! Young People!
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you are Children of wrath as well as others, Eph. 2. 3. Every Lust is a killing Wound, every step is on the brink of Hell;
you Are Children of wrath as well as Others, Ephesians 2. 3. Every Lust is a killing Wound, every step is on the brink of Hell;
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there's not a wicked Child in this Congregation, but I can stand over it, and say, Here's a Child with whom God's angry every day;
there's not a wicked Child in this Congregation, but I can stand over it, and say, Here's a Child with whom God's angry every day;
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here's a young Body, for whom God reserves his wrath, Nah. 1. 2. and sees his time a coming. Young People!
here's a young Body, for whom God reserves his wrath, Nah. 1. 2. and sees his time a coming. Young People!
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sure you will be afraid to go home, and say, I am a Sinner, and I am an impenitent Sinner, and therefore an unpardon'd Sinner;
sure you will be afraid to go home, and say, I am a Sinner, and I am an impenitent Sinner, and Therefore an unpardoned Sinner;
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a Sinner for whom everlasting Wrath is reserved. Once for all, you resolve to be wicked, and God cannot but be just:
a Sinner for whom everlasting Wrath is reserved. Once for all, you resolve to be wicked, and God cannot but be just:
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You will not be born again, and God must keep you out of his Kingdom then, Ioh. 3. 3. You will live after the flesh, ay,
You will not be born again, and God must keep you out of his Kingdom then, John 3. 3. You will live After the Flesh, ay,
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and God is as resolved you shall die in your sins, Rom. 8. 13. Come, Young People, God will be as peremptory as you, and his Will shall stand;
and God is as resolved you shall die in your Sins, Rom. 8. 13. Come, Young People, God will be as peremptory as you, and his Will shall stand;
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therefore tremble to go out of this Congregation, unless in a founder Mind than you came.
Therefore tremble to go out of this Congregation, unless in a founder Mind than you Come.
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3. Be convinc'd that nothing short of renewing Grace can savingly heal thee. Morality may polish thee;
3. Be convinced that nothing short of renewing Grace can savingly heal thee. Morality may polish thee;
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Fear and Shame may restrain and conceal a Sinner, but 'tis only Grace can truly alter a Sinner. O, my Friends!
fear and Shame may restrain and conceal a Sinner, but it's only Grace can truly altar a Sinner. O, my Friends!
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it must be a new Heart, or it will always be a vain Heart.
it must be a new Heart, or it will always be a vain Heart.
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Vain Inclinations will govern, till God writes his Law there, Heb. 8. 10. The youngest must be a new Creature, or natural Corruption will baffle all pretensions, Gal. 6. 15. 4. Be assur'd, Grace cannot be had but from God, through Christ, by the Operations of his Spirit.
Vain Inclinations will govern, till God writes his Law there, Hebrew 8. 10. The youngest must be a new Creature, or natural Corruption will baffle all pretensions, Gal. 6. 15. 4. Be assured, Grace cannot be had but from God, through christ, by the Operations of his Spirit.
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Don't think it an easie thing to attain Grace, tho it be necessary to have it.
Don't think it an easy thing to attain Grace, though it be necessary to have it.
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Young Folks, God must open his Treasures anew, or thou wilt for ever want it. Christ must plead for thee, or thy Disease is incurable;
Young Folks, God must open his Treasures anew, or thou wilt for ever want it. christ must plead for thee, or thy Disease is incurable;
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he must act towards thee, as Redeemer, and not meerly as Creator, unless he pass by thee as one rejected.
he must act towards thee, as Redeemer, and not merely as Creator, unless he pass by thee as one rejected.
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He seeks the lost sheep, Mat. 18. 12. he makes the stubborn willing;
He seeks the lost sheep, Mathew 18. 12. he makes the stubborn willing;
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Faith is his Gift, Consent is his Purchase, as well as the Blessings annex'd to it;
Faith is his Gift, Consent is his Purchase, as well as the Blessings annexed to it;
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there is no other Name by which we can be saved, Act. 4. 12. there is no other Fountain of Grace or Help.there is no other Name by which we can be saved, Act. 4. 12. there is no other Fountain of Grace or Help.
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Know also, it's the Spirit must give of Christ's fulness, Ioh. 16. 14. he must enlighten thee, O Child,
Know also, it's the Spirit must give of Christ's fullness, John 16. 14. he must enlighten thee, Oh Child,
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or thou wilt go blind to thy Grave; he must renew thee, or thou wilt die in thy Uncleanness.
or thou wilt go blind to thy Grave; he must renew thee, or thou wilt die in thy Uncleanness.
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Christ made the Atonement, but the Spirit makes us capable of its Application. Christ hath acquired a fulness of Grace and Blessings;
christ made the Atonement, but the Spirit makes us capable of its Application. christ hath acquired a fullness of Grace and Blessings;
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it's by the Spirit he imparts thereof to Man. Men cannot renew thee, means of themselves are too weak to alter thee. Oh, then look upwards! wait on God;
it's by the Spirit he imparts thereof to Man. Men cannot renew thee, means of themselves Are too weak to altar thee. O, then look upward! wait on God;
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direct thy Eye to Christ, depend on the Holy Spirit, as able to conquer thy Reluctancy,
Direct thy Eye to christ, depend on the Holy Spirit, as able to conquer thy Reluctancy,
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and ready to work by the means to which his Presence is promised.
and ready to work by the means to which his Presence is promised.
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5. Observe, that the more thou sinnest, and the longer thou art graceless, the more opposition thou layest in the way of Grace: think serioully of this;
5. Observe, that the more thou Sinnest, and the longer thou art graceless, the more opposition thou layest in the Way of Grace: think serioully of this;
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the hopes of the Soul are upon the Spirit's working, and the disposedness of the Heart to yield unto them. Oh, my Friends!
the hope's of the Soul Are upon the Spirit's working, and the disposedness of the Heart to yield unto them. O, my Friends!
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will you go on in sin? then the Spirit of God will leave you, he will not always strive, Gen. 6. 3. The more you sin, the more you quench the Spirit.
will you go on in since? then the Spirit of God will leave you, he will not always strive, Gen. 6. 3. The more you since, the more you quench the Spirit.
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Will you go on in sin? then your Heart will be hardned the more, Heb. 3. 8. Wilt thou go on delaying? then to morrow it will be harder to prevail with thee than to day.
Will you go on in since? then your Heart will be hardened the more, Hebrew 3. 8. Wilt thou go on delaying? then to morrow it will be harder to prevail with thee than to day.
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Oh, therefore be allarm'd to day. More sin will strengthen your Lusts, and further prejudice your Soul against Christ.
O, Therefore be alarmed to day. More since will strengthen your Lustiest, and further prejudice your Soul against christ.
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Is not Conversion difficult enough already? is there need to make it next to impossible? for the Lords sake consider!
Is not Conversion difficult enough already? is there need to make it next to impossible? for the lords sake Consider!
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greater Offences may make God and Men say of thee, This Wretch is resolved against Grace, he arms himself against Hope.
greater Offences may make God and Men say of thee, This Wretch is resolved against Grace, he arms himself against Hope.
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6. Resolve within thy self, that thou wilt follow after Christ, and throw off thy Vanity without delay.
6. Resolve within thy self, that thou wilt follow After christ, and throw off thy Vanity without Delay.
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Oh, that I could but get this Consent from you all this day!
O, that I could but get this Consent from you all this day!
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That all the young People in this Congregation would say, O Lord, Amen, Amen. Come, poor Sinners!
That all the young People in this Congregation would say, Oh Lord, Amen, Amen. Come, poor Sinners!
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put it to your selves this moment: Say, For this I will pray, that I may cease to be vain;
put it to your selves this moment: Say, For this I will pray, that I may cease to be vain;
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I will meditate for this, I will hear for this.
I will meditate for this, I will hear for this.
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O young Folks, that are yet in a state of sin, you have work enough for your time!
O young Folks, that Are yet in a state of since, you have work enough for your time!
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sometimes you know not how to pass away your time: what, spiritually blind, and not know how to pass away time!
sometime you know not how to pass away your time: what, spiritually blind, and not know how to pass away time!
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what, dead and graceless, and not know how to pass away time! a Sinner wild in his frame, and have no Work!
what, dead and graceless, and not know how to pass away time! a Sinner wild in his frame, and have no Work!
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Oh, be intreated this day to be earnest with God, and never be quiet till he has given thee Wisdom instead of Folly;
O, be entreated this day to be earnest with God, and never be quiet till he has given thee Wisdom instead of Folly;
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till he has given thee Sobriety instead of Rashness; Humility instead of Conceit; Calmness instead of Passion; Truth instead of Falshood:
till he has given thee Sobriety instead of Rashness; Humility instead of Conceit; Calmness instead of Passion; Truth instead of Falsehood:
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Yea, never be satisfied till God has brought thee to live to the best and highest purposes.
Yea, never be satisfied till God has brought thee to live to the best and highest Purposes.
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And, oh, that every Soul would say Amen; how would Satan be disappointed! how would Heaven rejoyce!
And, o, that every Soul would say Amen; how would Satan be disappointed! how would Heaven rejoice!
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it would be thy best day, and the entrance of eternal Life.
it would be thy best day, and the Entrance of Eternal Life.
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Obj. But I believe some here are ready to say, Sir, must I now change? must I now stop my Vanity? surely 'tis too soon:Object But I believe Some Here Are ready to say, Sir, must I now change? must I now stop my Vanity? surely it's too soon:
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Sure I might be vain a little longer; there's no danger in it, I hope.
Sure I might be vain a little longer; there's no danger in it, I hope.
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Answ. My Address to you is, for this Instant, even to day harden not your Hearts, Heb. 4. 7. Oh Child!Answer My Address to you is, for this Instant, even to day harden not your Hearts, Hebrew 4. 7. O Child!
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just now cease to be vain; 'tis late enough with the youngest of you;
just now cease to be vain; it's late enough with the youngest of you;
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it's not too soon to stop a wicked Course, now, now thou shouldst yield to Christ:
it's not too soon to stop a wicked Course, now, now thou Shouldst yield to christ:
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If you ask, Why now? I tell you:
If you ask, Why now? I tell you:
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1. Because young Peoples Souls shall be saved or damned by the same Rules as the old ones, if they be past Infancy.
1. Because young Peoples Souls shall be saved or damned by the same Rules as the old ones, if they be passed Infancy.
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Oh, if you die to night, God will judge you by the Gospel! Rom. 2. 16. and that's the lowest Rule God can judge you by:
O, if you die to night, God will judge you by the Gospel! Rom. 2. 16. and that's the lowest Rule God can judge you by:
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Youth must be judged as well as Men, Eccl. 11. 10. Young ones that obey not the Gospel, shall not escape the Vengeance, 2 Thess. 1. 8, 9. 2. God is concerned at, and provok'd by the Vanity of Children:Youth must be judged as well as Men, Ecclesiastes 11. 10. Young ones that obey not the Gospel, shall not escape the Vengeance, 2 Thess 1. 8, 9. 2. God is concerned At, and provoked by the Vanity of Children:
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Pray consider, you think, it may be, that God takes no more notice of what you say or do, than you do your selves. Alas! you are deceived:
Pray Consider, you think, it may be, that God Takes no more notice of what you say or do, than you do your selves. Alas! you Are deceived:
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don't you think God was angry with the Children whom he slew by the Bears, for deriding the Prophet? 2 King. 2. 24. God notes what you do:
don't you think God was angry with the Children whom he slew by the Bears, for deriding the Prophet? 2 King. 2. 24. God notes what you do:
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Young Ones, God doth not rule old Men, and leave Children to their own Wills; his Laws are prescribed to young Men under the same Threats, as to the old;
Young Ones, God does not Rule old Men, and leave Children to their own Wills; his Laws Are prescribed to young Men under the same Treats, as to the old;
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and it's not indifferent to him what you do: God observes what you do as much as any other person;
and it's not indifferent to him what you do: God observes what you do as much as any other person;
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for you are his Subjects, you were made for his Glory:
for you Are his Subject's, you were made for his Glory:
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you serve him, or his Enemy the Devil, and what you do is good or evil.
you serve him, or his Enemy the devil, and what you do is good or evil.
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3. The youngest of you are under Vows to God against Vanity;
3. The youngest of you Are under Vows to God against Vanity;
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I suppose you were entred into Gods Covenant by your Parents, as Deut. 29. 11, 12. Was not a holy Heart,
I suppose you were entered into God's Covenant by your Parents, as Deuteronomy 29. 11, 12. Was not a holy Heart,
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and a serious godly Life engaged in that Covenant, in opposition to Sin and Satan? You are dedicated to God in your Infancy;
and a serious godly Life engaged in that Covenant, in opposition to since and Satan? You Are dedicated to God in your Infancy;
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you are his, and not your own. Young Children!
you Are his, and not your own. Young Children!
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what, will you lie to God now? will you be perjur'd now? O, God forbid!
what, will you lie to God now? will you be perjured now? O, God forbid!
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Dare any young Person here say, I was given to God in my Infancy, but I now retract it;
Dare any young Person Here say, I was given to God in my Infancy, but I now retract it;
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I was sworn to be the Lords, but I will not keep to him:
I was sworn to be the lords, but I will not keep to him:
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Baptism will sink those Children of Believers, who perform not their Vows, and practically renounce their God.
Baptism will sink those Children of Believers, who perform not their Vows, and practically renounce their God.
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4. Let me tell you, if you remain vile all your Youth, a thousand to one but you will be ever so:
4. Let me tell you, if you remain vile all your Youth, a thousand to one but you will be ever so:
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You may die before you are old, and then you are undone;
You may die before you Are old, and then you Are undone;
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but if you live, and are not converted when young, it's improbable that ever you should.
but if you live, and Are not converted when young, it's improbable that ever you should.
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O, it's ill dealing with old Sinners, they are conceited, full of Prejudices, immersed in worldly Cares;
O, it's ill dealing with old Sinners, they Are conceited, full of Prejudices, immersed in worldly Cares;
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the Calls and Threatnings of God, are grown familiar to them, and their Souls stupid and void of Affections.
the Calls and Threatenings of God, Are grown familiar to them, and their Souls stupid and void of Affections.
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God makes now and then an Instance of Grace in them, but 'tis rare; the last Hour Converts are next to Miracles;
God makes now and then an Instance of Grace in them, but it's rare; the last Hour Converts Are next to Miracles;
np1 vvz av cc av dt n1 pp-f n1 p-acp pno32, cc-acp pn31|vbz j; dt ord n1 vvz vbr ord p-acp n2;
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most feel that, he that hardens his heart, being often reproved, shall die without Remedy, Prov. 29. 1. 5. Again;
most feel that, he that hardens his heart, being often reproved, shall die without Remedy, Curae 29. 1. 5. Again;
ds vvi d, pns31 cst vvz po31 n1, vbg av vvn, vmb vvi p-acp n1, np1 crd crd crd av;
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Oh, what service mayst thou do for God, when thou ceasest to be vain betimes! Come, my Friends, what a heap will every days little come to in time!
O, what service Mayest thou do for God, when thou ceasest to be vain betimes! Come, my Friends, what a heap will every days little come to in time!
uh, q-crq n1 vm2 pns21 vdi p-acp np1, c-crq pns21 vv2 pc-acp vbi j av! np1, po11 n2, r-crq dt n1 vmb d n2 av-j vvn p-acp p-acp n1!
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if Young persons would but now begin to be holy, tho they act but a little for God every day, it will at length amount to much:
if Young Persons would but now begin to be holy, though they act but a little for God every day, it will At length amount to much:
cs j n2 vmd cc-acp av vvb pc-acp vbi j, cs pns32 vvi p-acp dt j p-acp np1 d n1, pn31 vmb p-acp n1 vvi p-acp d:
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As we say, he that begins with the Sun, will make a long days Journey. Oh, how much do Young People do for the Devil, in a state of sin, when they live long!
As we say, he that begins with the Sun, will make a long days Journey. O, how much do Young People do for the devil, in a state of since, when they live long!
c-acp pns12 vvb, pns31 cst vvz p-acp dt n1, vmb vvi dt j n2 n1. uh, c-crq d vdb j n1 vdb p-acp dt n1, p-acp dt n1 pp-f n1, c-crq pns32 vvb av-j!
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how large is the Roll of their Transgressions! and how much might they do for God in a state of Grace!
how large is the Roll of their Transgressions! and how much might they do for God in a state of Grace!
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how many may bless God for thee! what a publick blessing mayst thou prove!
how many may bless God for thee! what a public blessing Mayest thou prove!
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thou mayst well be an eminent Saint, much improved for Heaven, and abundant in the fruits of Righteousness.
thou Mayest well be an eminent Saint, much improved for Heaven, and abundant in the fruits of Righteousness.
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6. Our Youth will be the Plague or Hope of this Land in this great Crysis. Great things are before us, the rapid motion of Providence hints no common matters:
6. Our Youth will be the Plague or Hope of this Land in this great Crisis. Great things Are before us, the rapid motion of Providence hints no Common matters:
crd po12 n1 vmb vbi dt n1 cc n1 pp-f d n1 p-acp d j np1. j n2 vbr a-acp pno12, dt j n1 pp-f n1 n2 av-dx j n2:
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There have of late been many ways taken to debauch Young People in their Manners, to prejudice them against Holiness and Sobriety.
There have of late been many ways taken to debauch Young People in their Manners, to prejudice them against Holiness and Sobriety.
pc-acp vhi pp-f av-j vbn d n2 vvn pc-acp vvi j n1 p-acp po32 n2, pc-acp vvi pno32 p-acp n1 cc n1.
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Nevertheless the holy God has seasoned some Young Ones; there are many looking Heaven-ward, and God seems designed to reform the rest.
Nevertheless the holy God has seasoned Some Young Ones; there Are many looking Heavenward, and God seems designed to reform the rest.
av dt j np1 vhz vvn d j pi2; pc-acp vbr d j-vvg n1, cc np1 vvz vvn pc-acp vvi dt n1.
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Well, whether of these two prevail, doth determine England 's lot. Oh, if our Youth grow yet more profligate, God's about to leave us!
Well, whither of these two prevail, does determine England is lot. O, if our Youth grow yet more profligate, God's about to leave us!
uh-av, cs pp-f d crd vvi, vdz vvi np1 vbz n1. uh, cs po12 n1 vvb av av-dc vvi, npg1 a-acp p-acp vvi pno12!
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if he recover our Youth, we may hope he'll yet continue amongst us.
if he recover our Youth, we may hope he'll yet continue among us.
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Young Ones, I would be earnest with you, for God indicates his mind to England by you.
Young Ones, I would be earnest with you, for God indicates his mind to England by you.
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Oh, be you all ready to say, Can I help to save a Nation! by the Grace of God I will be one of these that will do it;
O, be you all ready to say, Can I help to save a nation! by the Grace of God I will be one of these that will do it;
uh, vbb pn22 d j pc-acp vvi, vmb pns11 vvi pc-acp vvi dt n1! p-acp dt n1 pp-f np1 pns11 vmb vbi crd pp-f d cst vmb vdi pn31;
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let Satan, and the World, and the Flesh struggle with me as they can.
let Satan, and the World, and the Flesh struggle with me as they can.
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7. This youthful Vanity continued in, will be the grief, and wounding of Age, tho thou shouldst be converted then.
7. This youthful Vanity continued in, will be the grief, and wounding of Age, though thou Shouldst be converted then.
crd d j n1 vvd p-acp, vmb vbi dt n1, cc vvg pp-f n1, cs pns21 vmd2 vbi vvn av.
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Little do you now know what youthful sins may cost you in old Age:
Little do you now know what youthful Sins may cost you in old Age:
j vdb pn22 av vvb r-crq j n2 vmb vvi pn22 p-acp j n1:
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Thou makest me to possess the sins of my youth, sayes Iob, ch. 13. 16. Oh,Thou Makest me to possess the Sins of my youth, Says Job, changed. 13. 16. O,
pns21 vv2 pno11 pc-acp vvi dt n2 pp-f po11 n1, vvz np1, vvn. crd crd uh,
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how bitter will the remembrance of past Villanies be!
how bitter will the remembrance of past Villainies be!
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oh, how wilt thou tremble to think thou hast help'd any one in the way to Hell,
o, how wilt thou tremble to think thou hast helped any one in the Way to Hell,
uh, q-crq vm2 pns21 vvi pc-acp vvi pns21 vh2 vvn d pi p-acp dt n1 p-acp n1,
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when thou thy self art got out of that road!
when thou thy self art god out of that road!
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How will it grieve thee to think thou hast been a means to damn any Soul!
How will it grieve thee to think thou hast been a means to damn any Soul!
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can it be a little thing to thee? the Joy of late Converts is abated by the thoughts of youthful Sins.
can it be a little thing to thee? the Joy of late Converts is abated by the thoughts of youthful Sins.
vmb pn31 vbi dt j n1 p-acp pno21? dt n1 pp-f j vvz vbz vvn p-acp dt n2 pp-f j n2.
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Paul carry'd it to the Grave with him, that he was a Persecutor in his Youth.Paul carried it to the Grave with him, that he was a Persecutor in his Youth.
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Believe me, Sirs, the Evidence of our Conversion, when late, is more than made up by the Innocency of our Lives, when converted young:
Believe me, Sirs, the Evidence of our Conversion, when late, is more than made up by the Innocency of our Lives, when converted young:
vvb pno11, n2, dt n1 pp-f po12 n1, c-crq j, vbz av-dc cs vvd a-acp p-acp dt n1 pp-f po12 n2, c-crq vvn j:
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And they are to blame, who seem to complain that gross Villanies have not made their Change more remarkable.
And they Are to blame, who seem to complain that gross Villainies have not made their Change more remarkable.
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Thus I have done with the first Vse; God grant it be to such purpose, that none may go out of this place unwearied and unresolved;
Thus I have done with the First Use; God grant it be to such purpose, that none may go out of this place unwearied and unresolved;
av pns11 vhb vdn p-acp dt ord vvb; np1 vvb pn31 vbi p-acp d n1, cst pix vmb vvi av pp-f d n1 j cc j;
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unwearied with his Vanity, and unresolved to put an end to it. Exhort. 2. To such as through Grace are delivered from this Vanity.
unwearied with his Vanity, and unresolved to put an end to it. Exhort. 2. To such as through Grace Are Delivered from this Vanity.
j p-acp po31 n1, cc j pc-acp vvi dt n1 p-acp pn31. vvb. crd p-acp d c-acp p-acp n1 vbr vvn p-acp d n1.
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Before I enter on this, I must declare you are our Joy, and our Crown; I would I could speak it of every one here to day:
Before I enter on this, I must declare you Are our Joy, and our Crown; I would I could speak it of every one Here to day:
c-acp pns11 vvb p-acp d, pns11 vmb vvi pn22 vbr po12 n1, cc po12 n1; pns11 vmd pns11 vmd vvi pn31 pp-f d crd av p-acp n1:
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Oh, that every Young One in this place, were of this Number!
O, that every Young One in this place, were of this Number!
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You are our Comfort, that God has some to propagate Religion when we are dead and gone.
You Are our Comfort, that God has Some to propagate Religion when we Are dead and gone.
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How lovely is Gods Image in your tender Years! Your Grace is less questionable now than it would be, if you were aged.
How lovely is God's Image in your tender years! Your Grace is less questionable now than it would be, if you were aged.
q-crq j vbz npg1 n1 p-acp po22 j n2! po22 n1 vbz av-dc j av cs pn31 vmd vbi, cs pn22 vbdr vvn.
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I say your Conversion's more evident now; for you are now in your Health and Heat;
I say your Conversion's more evident now; for you Are now in your Health and Heat;
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you are now under the force of Temptation;
you Are now under the force of Temptation;
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you are not decripid, and aged, and under the government of Fear, as old Folks be. Oh, my Friends!
you Are not decripid, and aged, and under the government of fear, as old Folks be. O, my Friends!
pn22 vbr xx j, cc j-vvn, cc p-acp dt n1 pp-f n1, c-acp j n2 vbi. uh, po11 n2!
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what but Grace can win thy Consent to Christ, now when the Devil and the World are strongly bidding for it? You are like to reap the largest Harvest,
what but Grace can win thy Consent to christ, now when the devil and the World Are strongly bidding for it? You Are like to reap the Largest Harvest,
q-crq p-acp n1 vmb vvi po21 vvb p-acp np1, av c-crq dt n1 cc dt n1 vbr av-j vvg p-acp pn31? pn22 vbr j pc-acp vvi dt js n1,
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because you have the longest Seed-time.
Because you have the longest Seedtime.
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You young ones that do fear the Lord betimes, you are like to be the more remarkable in the Heavens.
You young ones that do Fear the Lord betimes, you Are like to be the more remarkable in the Heavens.
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All the Blessings that belong to the oldest Saint, belong to you; and Christ as truly loves you:
All the Blessings that belong to the oldest Saint, belong to you; and christ as truly loves you:
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The youngest Believer in this place may rejoyce in all the fulness of Christ, as his Store-house and Security;
The youngest Believer in this place may rejoice in all the fullness of christ, as his Storehouse and Security;
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he may read over all the greatest Promises of the Gospel with Comfort, as his own.
he may read over all the greatest Promises of the Gospel with Comfort, as his own.
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We bless God for you, bless God for your selves, that hath adopted you for his so soon,
We bless God for you, bless God for your selves, that hath adopted you for his so soon,
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and thereby prevented much Sin, and made you early Blessings:
and thereby prevented much since, and made you early Blessings:
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for your sake we hope the Gospel will not be removed from England; how happy are each of you!
for your sake we hope the Gospel will not be removed from England; how happy Are each of you!
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1334
your Parents can die comfortably now that you are in Christ: Your Friends look with joy upon you, as secure in your better part.
your Parents can die comfortably now that you Are in christ: Your Friends look with joy upon you, as secure in your better part.
po22 n2 vmb vvi av-j av cst pn22 vbr p-acp np1: po22 n2 vvb p-acp n1 p-acp pn22, c-acp j p-acp po22 jc n1.
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Oh the comfortable Aspect that every such Soul affords! I will give you a few words of Advice.
O the comfortable Aspect that every such Soul affords! I will give you a few words of advice.
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1336
Directions to such as are Converted in Youth. 1. Be watchful over your selves, because some Vanity remains in the best, while here.
Directions to such as Are Converted in Youth. 1. Be watchful over your selves, Because Some Vanity remains in the best, while Here.
n2 p-acp d c-acp vbr vvn p-acp n1. crd vbb j p-acp po22 n2, c-acp d n1 vvz p-acp dt js, cs av.
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Satan would more gladly overcome you than others; and he knows there's matter for temptation to work on in thee.
Satan would more gladly overcome you than Others; and he knows there's matter for temptation to work on in thee.
np1 vmd dc av-j vvn pn22 cs n2-jn; cc pns31 vvz pc-acp|vbz n1 p-acp n1 pc-acp vvi a-acp p-acp pno21.
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1338
Youthful years are subject to youthful Lusts: Young Timothy himself was warned of them by wise Paul, 2 Tim. 2. 22. Therefore don't venture on Occasions of Vanity;
Youthful Years Are Subject to youthful Lustiest: Young Timothy himself was warned of them by wise Paul, 2 Tim. 2. 22. Therefore don't venture on Occasions of Vanity;
j n2 vbr j-jn p-acp j n2: j np1 px31 vbds vvn pp-f pno32 p-acp j np1, crd np1 crd crd av vdbx vvb p-acp n2 pp-f n1;
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1339
don't venture into temptations to sin: Nothing but perfect Grace perfectly heals the Sin of your Constitution.
don't venture into temptations to since: Nothing but perfect Grace perfectly heals the since of your Constitution.
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1340
Young ones, you don't think you are perfect! you are not thoroughly clean, therefore walk carefully, walk watchfully;
Young ones, you don't think you Are perfect! you Are not thoroughly clean, Therefore walk carefully, walk watchfully;
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1341
take care of Voluptuousness, for there is some unruliness in thy Appetite still.
take care of Voluptuousness, for there is Some unruliness in thy Appetite still.
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1342
Take care of wanton Dalliance, for there is some Disposition to Uncleanness, 1 Tim. 5. 2. Still take care of evil Company;
Take care of wanton Dalliance, for there is Some Disposition to Uncleanness, 1 Tim. 5. 2. Still take care of evil Company;
vvb n1 pp-f j-jn n1, c-acp pc-acp vbz d n1 p-acp n1, crd np1 crd crd j vvb n1 pp-f j-jn n1;
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1343
Youth may be ensnared, tho they are good:
Youth may be Ensnared, though they Are good:
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1344
Avoid all frothy Society, for Youth is apt to be perswaded to loss of Time and Levity:
Avoid all frothy Society, for Youth is apt to be persuaded to loss of Time and Levity:
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1345
Therefore walk with watchfulness in whatever you are doing: You are not in Heaven, tho in a State of Grace;
Therefore walk with watchfulness in whatever you Are doing: You Are not in Heaven, though in a State of Grace;
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1346
you are not perfect, tho upright; therefore keep a jealous Eye while your green years continue.
you Are not perfect, though upright; Therefore keep a jealous Eye while your green Years continue.
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1347
2. Keep humble and modest as to your Opinions; for Truth admits the Disquisitions of Age and a long Study.
2. Keep humble and modest as to your Opinions; for Truth admits the Disquisitions of Age and a long Study.
crd np1 j cc j c-acp p-acp po22 n2; p-acp n1 vvz dt n2 pp-f n1 cc dt j n1.
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Young People think every Notion they have gotten is infallible, and every plausible Reason is with them unanswerable.
Young People think every Notion they have got is infallible, and every plausible Reason is with them unanswerable.
j n1 vvb d n1 pns32 vhb vvn vbz j, cc d j n1 vbz p-acp pno32 j.
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But let me tell you, you will change your judgments it may be before you dye:
But let me tell you, you will change your Judgments it may be before you die:
cc-acp vvb pno11 vvi pn22, pn22 vmb vvi po22 n2 pn31 vmb vbi p-acp pn22 vvb:
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And too much confidence in Youth leads a Man to Scepticism in Age;
And too much confidence in Youth leads a Man to Scepticism in Age;
cc av d n1 p-acp n1 vvz dt n1 p-acp np1 p-acp n1;
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Be not wise in your own conceits, Prov. 3. 7. You are subject to error, in deep things your knowledge can be but superficial;Be not wise in your own conceits, Curae 3. 7. You Are Subject to error, in deep things your knowledge can be but superficial;
vbb xx j p-acp po22 d n2, np1 crd crd pn22 vbr j-jn p-acp n1, p-acp j-jn n2 po22 n1 vmb vbi p-acp j;
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if you live long you will blush at your present confidence: And therefore don't presently take up Notions;
if you live long you will blush At your present confidence: And Therefore don't presently take up Notions;
cs pn22 vvb av-j pn22 vmb vvi p-acp po22 j n1: cc av vdbx av-j vvi a-acp n2;
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determine not hastily difficult points, make no noise about singular Opinions, and do not rashly censure men that are wise and aged, whose deep thoughts are preferrable to a voluble Tongue, or luxuriant Fancy.
determine not hastily difficult points, make no noise about singular Opinions, and do not rashly censure men that Are wise and aged, whose deep thoughts Are preferable to a voluble Tongue, or luxuriant Fancy.
vvb xx av-j j n2, vvb dx n1 p-acp j n2, cc vdb xx av-j vvi n2 cst vbr j cc j-vvn, rg-crq j-jn n2 vbr j p-acp dt j n1, cc j n1.
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3. Design and furnish your selves for great service for God in the World. I would earnestly bespeak a mercy for the next Age; resolve an eminency in Holiness:
3. Design and furnish your selves for great service for God in the World. I would earnestly bespeak a mercy for the next Age; resolve an eminency in Holiness:
crd n1 cc vvi po22 n2 p-acp j n1 p-acp np1 p-acp dt n1. pns11 vmd av-j vvi dt n1 p-acp dt ord n1; vvb dt n1 p-acp n1:
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I would have every young Convert here, resolve to be one of the highest Saints: Resolve to do much for God's Name and Gospel;
I would have every young Convert Here, resolve to be one of the highest Saints: Resolve to do much for God's Name and Gospel;
pns11 vmd vhi d j vvb av, vvb pc-acp vbi crd pp-f dt js n2: vvb pc-acp vdi d p-acp npg1 n1 cc n1;
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and if you have hopeful Abilities, resolve to be great Blessings to your Countrey: Side with the best Cause, and best Men.
and if you have hopeful Abilities, resolve to be great Blessings to your Country: Side with the best Cause, and best Men.
cc cs pn22 vhb j n2, vvb pc-acp vbi j n2 p-acp po22 n1: n1 p-acp dt js n1, cc js n2.
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You may live to have greater Opportunities to serve God than we have had: you may do so, and I hope you will do so.
You may live to have greater Opportunities to serve God than we have had: you may do so, and I hope you will do so.
pn22 vmb vvi pc-acp vhi jc n2 pc-acp vvi np1 cs pns12 vhb vhn: pn22 vmb vdi av, cc pns11 vvb pn22 vmb vdi av.
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The Lord furnish our Youth with Abilities transcendant to ours, as their work is like to be above ours.
The Lord furnish our Youth with Abilities Transcendent to ours, as their work is like to be above ours.
dt n1 vvb po12 n1 p-acp n2 j p-acp png12, c-acp po32 n1 vbz av-j pc-acp vbi p-acp png12.
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O my Friends, I would have you therefore prepare your selves;
O my Friends, I would have you Therefore prepare your selves;
sy po11 n2, pns11 vmd vhi pn22 av vvb po22 n2;
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get your Heads well enlightened, get your Hearts well enflam'd with Love to God and Men.
get your Heads well enlightened, get your Hearts well inflamed with Love to God and Men.
vvb po22 n2 av vvn, vvb po22 n2 av vvn p-acp n1 p-acp np1 cc n2.
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Labour to be industrious in your Calling, that you may have Estates to do good withal;
Labour to be Industria in your Calling, that you may have Estates to do good withal;
n1 pc-acp vbi j p-acp po22 vvg, cst pn22 vmb vhi n2 pc-acp vdi j av;
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for Idleness and waste make Persons too poor to do great Service; whence they live as Shrubs though planted young.
for Idleness and waste make Persons too poor to do great Service; whence they live as Shrubs though planted young.
p-acp n1 cc n1 vvi n2 av j pc-acp vdi j n1; c-crq pns32 vvb p-acp n2 cs vvn j.
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Study good Catechisms, as a guard against Errors.
Study good Catechisms, as a guard against Errors.
n1 j n2, c-acp dt n1 p-acp n2.
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Lay up rules of Prudence for your Conversation, but beware of crastiness and little base designs.
Lay up rules of Prudence for your Conversation, but beware of craftiness and little base designs.
n1 a-acp n2 pp-f n1 p-acp po22 n1, cc-acp vvb pp-f n1 cc j j n2.
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Observe your Constitution, that sickliness may not prevent your Use. Get such an Elocution as may advantage what you speak, &c. 4. Admit the helps, and put your selves under all the instituted Engagements of Christs Members.
Observe your Constitution, that sickliness may not prevent your Use. Get such an Elocution as may advantage what you speak, etc. 4. Admit the helps, and put your selves under all the instituted Engagements of Christ Members.
vvb po22 n1, cst n1 vmb xx vvi po22 n1. vvb d dt n1 c-acp vmb vvi r-crq pn22 vvb, av crd vvb dt n2, cc vvb po22 n2 p-acp d dt vvn n2 pp-f npg1 n2.
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Admit the helps, — Sirs, we have good Books, carefully peruse them. Read the Scriptures:
Admit the helps, — Sirs, we have good Books, carefully peruse them. Read the Scriptures:
vvb dt n2, — n2, pns12 vhb j n2, av-j vvb pno32. np1 dt n2:
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Ay, and labour to be well furnisht, and skilld in them from your Youth, 2 Tim. 3. 15. Set your selves to hear Sermons;
Ay, and labour to be well furnished, and skilled in them from your Youth, 2 Tim. 3. 15. Set your selves to hear Sermons;
uh, cc n1 pc-acp vbi av vvn, cc vvn p-acp pno32 p-acp po22 n1, crd np1 crd crd j-vvn po22 n2 pc-acp vvi n2;
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especially put your selves under the Labours and Conduct of the best Ministers. Contrive every one of you to sit under that Ministry;
especially put your selves under the Labours and Conduct of the best Ministers. Contrive every one of you to fit under that Ministry;
av-j vvb po22 n2 p-acp dt n2 cc vvb pp-f dt js n2. vvi d crd pp-f pn22 pc-acp vvi p-acp d n1;
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that truly understands, and plainly and powerfully urges the great things of the Gospel, viz. The Mysteries, Promises, and Laws of our Redeemer.
that truly understands, and plainly and powerfully urges the great things of the Gospel, viz. The Mysteres, Promises, and Laws of our Redeemer.
cst av-j vvz, cc av-j cc av-j vvz dt j n2 pp-f dt n1, n1 dt n2, vvz, cc n2 pp-f po12 n1.
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I tell you why I say this; Young ones are apt to like the Preacher that has Fancy rather then Weight; strong Affections rather than Judgment;
I tell you why I say this; Young ones Are apt to like the Preacher that has Fancy rather then Weight; strong Affections rather than Judgement;
pns11 vvb pn22 c-crq pns11 vvb d; j pi2 vbr j pc-acp vvi dt n1 cst vhz n1 av-c cs n1; j n2 av-c cs n1;
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that has vain Gingles rather than solid Truth; and that is earnest for small matters above essentials:
that has vain Gingles rather than solid Truth; and that is earnest for small matters above essentials:
cst vhz j vvz av cs j n1; cc d vbz j p-acp j n2 p-acp n2-jn:
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Oh take it from me to Day, all Hearers savour of their Pastor:
O take it from me to Day, all Hearers savour of their Pastor:
uh vvb pn31 p-acp pno11 p-acp n1, d n2 vvb pp-f po32 n1:
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Give me therefore a Pastor that's likest to ripen for a Heavenly Life, and not to amuse me with little fine-spun Notions, where light carries not it's Evidence. Preferr moderate Pastors above others;
Give me Therefore a Pastor that's likest to ripen for a Heavenly Life, and not to amuse me with little finespun Notions, where Light carries not it's Evidence. Prefer moderate Pastors above Others;
vvb pno11 av dt n1 cst|vbz js pc-acp vvi p-acp dt j n1, cc xx pc-acp vvi pno11 p-acp j j n2, c-crq n1 vvz xx pn31|vbz n1. vvb j ng1 p-acp ng2-jn;
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Men who are more intent on the great things of the Gospel, than lesser matters: Men who allow for different Conceptions in others, knowing themselves are imperfect:
Men who Are more intent on the great things of the Gospel, than lesser matters: Men who allow for different Conceptions in Others, knowing themselves Are imperfect:
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Men who insist on no terms of, or bars to Communion, but what Christ hath made.
Men who insist on no terms of, or bars to Communion, but what christ hath made.
n2 r-crq vvb p-acp dx n2 pp-f, cc vvz p-acp n1, cc-acp r-crq np1 vhz vvn.
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If God do not deliver the growing Age from a Contentious, Dividing, Uncharitable Temper, I shall say the next fiery struggles will hazard the Life of Religion,
If God do not deliver the growing Age from a Contentious, Dividing, Uncharitable Temper, I shall say the next fiery struggles will hazard the Life of Religion,
cs np1 vdb xx vvi dt j-vvg n1 p-acp dt j, vvg, j vvi, pns11 vmb vvi dt ord j vvz vmb vvi dt n1 pp-f n1,
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and sacrifice Love (the very Heart of Religion) to every trifle, and disputable Notions which hath sorely wounded us.
and sacrifice Love (the very Heart of Religion) to every trifle, and disputable Notions which hath sorely wounded us.
cc vvi n1 (dt j n1 pp-f n1) p-acp d n1, cc j n2 r-crq vhz av-j vvn pno12.
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Value Moderate Men, wise Men are always such.
Valve Moderate Men, wise Men Are always such.
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Your furious dividing Bigott is unacquainted with himself, incapable of taking up the body of Divine Truths,
Your furious dividing Bigot is unacquainted with himself, incapable of taking up the body of Divine Truths,
po22 j vvg np1 vbz j p-acp px31, j pp-f vvg a-acp dt n1 pp-f j-jn n2,
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as they stand in their order and place.
as they stand in their order and place.
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Hence one thing fills his mind, and that commonly the least, and all his Zeal is laid out in that,
Hence one thing fills his mind, and that commonly the least, and all his Zeal is laid out in that,
av crd n1 vvz po31 n1, cc cst av-j dt av-ds, cc d po31 n1 vbz vvn av p-acp d,
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while he confounds Truth and Error. Few Men have heads clear enough to distinguish Truth;
while he confounds Truth and Error. Few Men have Heads clear enough to distinguish Truth;
cs pns31 vvz n1 cc n1. np1 n2 vhb n2 j av-d pc-acp vvi n1;
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Truth and Error lye oft so near, that the Man that has not the clearest judgment,
Truth and Error lie oft so near, that the Man that has not the Clearest judgement,
n1 cc n1 vvb av av av-j, cst dt n1 cst vhz xx dt js n1,
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and the conduct of the Spirit, will easily fail;
and the conduct of the Spirit, will Easily fail;
cc dt n1 pp-f dt n1, vmb av-j vvi;
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much more such whose parts are low, and whose uncharitable Temper exclude the assistances of the Spirit.
much more such whose parts Are low, and whose uncharitable Temper exclude the assistances of the Spirit.
av-d av-dc d r-crq n2 vbr j, cc rg-crq j vvi vvi dt n2 pp-f dt n1.
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Further, I call you Young ones to attend to the Lords Supper. You are dedicated to God by Baptism, in the right of your Parents;
Further, I call you Young ones to attend to the lords Supper. You Are dedicated to God by Baptism, in the right of your Parents;
jc, pns11 vvb pn22 j pi2 p-acp vvi p-acp dt n2 n1. pn22 vbr vvn p-acp np1 p-acp n1, p-acp dt n-jn pp-f po22 n2;
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that was not thy act, but theirs for thee; that was not in thy own right, but in thy Parents right.
that was not thy act, but theirs for thee; that was not in thy own right, but in thy Parents right.
cst vbds xx po21 n1, cc-acp png32 p-acp pno21; d vbds xx p-acp po21 d n-jn, cc-acp p-acp po21 n2 j-jn.
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The first solemnizing of thy own Profession is at the Lords Table, or in order to it;
The First solemnizing of thy own Profession is At the lords Table, or in order to it;
dt ord n-vvg pp-f po21 d n1 vbz p-acp dt n2 n1, cc p-acp n1 p-acp pn31;
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therefore I call you to make Conscience of that. Young People, I say make conscience of it.
Therefore I call you to make Conscience of that. Young People, I say make conscience of it.
av pns11 vvb pn22 pc-acp vvi n1 pp-f d. j n1, pns11 vvb vvi n1 pp-f pn31.
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I tremble to think how we differ from the Church in former Ages; that People now should be so backward to attend the Lords Supper.
I tremble to think how we differ from the Church in former Ages; that People now should be so backward to attend the lords Supper.
pns11 vvb pc-acp vvi c-crq pns12 vvb p-acp dt n1 p-acp j n2; d n1 av vmd vbi av av-j pc-acp vvi dt n2 n1.
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Obj. But some may object, Pray how old must we be that come to the Table of the Lord.Object But Some may Object, Pray how old must we be that come to the Table of the Lord.
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Answ. I answer, He is old enough that can give evidence of his consent to be the Lords,Answer I answer, He is old enough that can give evidence of his consent to be the lords,
np1 pns11 vvb, pns31 vbz j av-d cst vmb vvi n1 pp-f po31 n1 pc-acp vbi dt n2,
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and when he can act the Graces that belong to a Sacrament, and improve the matter contained therein, whenever they can do this, age is no obstacle.
and when he can act the Graces that belong to a Sacrament, and improve the matter contained therein, whenever they can do this, age is no obstacle.
cc c-crq pns31 vmb vvi dt n2 cst vvb p-acp dt n1, cc vvb dt n1 vvd av, av pns32 vmb vdi d, n1 vbz dx n1.
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I would not scruple one of fourteen no more than I would one of fifty, where there's a credible Profession of Grace,
I would not scruple one of fourteen not more than I would one of fifty, where there's a credible Profession of Grace,
pns11 vmd xx n1 crd pp-f crd xx av-dc cs pns11 vmd pi pp-f crd, c-crq pc-acp|vbz dt j n1 pp-f n1,
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and a competent knowledge of the great Essentials of Religion, and a Conversation suited to it:
and a competent knowledge of the great Essentials of Religion, and a Conversation suited to it:
cc dt j n1 pp-f dt j n2-jn pp-f n1, cc dt n1 vvn p-acp pn31:
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Therefore, my Friends, make Conscience of this great Duty;
Therefore, my Friends, make Conscience of this great Duty;
av, po11 n2, vvb n1 pp-f d j n1;
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for I am afraid our young Professors remain giddy, for want of this and of Pastoral Conduct.
for I am afraid our young Professors remain giddy, for want of this and of Pastoral Conduct.
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I fear you want strength for want of this, and comfort for want of this;
I Fear you want strength for want of this, and Comfort for want of this;
pns11 vvb pn22 vvb n1 p-acp n1 pp-f d, cc vvi p-acp n1 pp-f d;
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and Satan has great advantage against our young Professors, because they are not more established and steady than they be.
and Satan has great advantage against our young Professors, Because they Are not more established and steady than they be.
cc np1 vhz j n1 p-acp po12 j n2, c-acp pns32 vbr xx av-dc vvn cc j cs pns32 vbb.
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Therefore if thon hast given up thy self to be the Lords;
Therefore if thon hast given up thy self to be the lords;
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and if God has enlighten'd thy Mind to understand the great things of the Covenant, thou hast a claim,
and if God has enlightened thy Mind to understand the great things of the Covenant, thou hast a claim,
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and thou oughtest to make it;
and thou Ought to make it;
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sure thou art old enough to consent to be Christs, when thou art fit to give thy self in Marriage.
sure thou art old enough to consent to be Christ, when thou art fit to give thy self in Marriage.
av-j pns21 vb2r j av-d pc-acp vvi pc-acp vbi npg1, c-crq pns21 vb2r j pc-acp vvi po21 n1 p-acp n1.
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5. Dispose of your selves to the greatest Safety, and most Usefulness.
5. Dispose of your selves to the greatest Safety, and most Usefulness.
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You that are Servants, chuse no Family where God is not worship'd, for a curse and a snare is there;
You that Are Servants, choose no Family where God is not worshipped, for a curse and a snare is there;
pn22 cst vbr n2, vvb dx n1 c-crq np1 vbz xx vvn, p-acp dt n1 cc dt n1 vbz a-acp;
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besides the want of those daily helps which you stand in need of.
beside the want of those daily helps which you stand in need of.
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You that are changing your dwellings, go to no place where the Gospel is not, live not in a Countrey where Christ is a Stranger as to his Institutions.
You that Are changing your dwellings, go to no place where the Gospel is not, live not in a Country where christ is a Stranger as to his Institutions.
pn22 cst vbr vvg po22 n2, vvb p-acp dx n1 c-crq dt n1 vbz xx, vvb xx p-acp dt n1 c-crq np1 vbz dt n1 c-acp p-acp po31 n2.
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You young ones that are about Marrying!
You young ones that Are about Marrying!
pn22 j pi2 cst vbr p-acp vvg!
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be sure that Grace be the first thing that you provide for, 1 Cor. 7. 39. for God kuows how much easier it is to stifle good beginnings, than to conquer riveted custom;
be sure that Grace be the First thing that you provide for, 1 Cor. 7. 39. for God kuows how much Easier it is to stifle good beginnings, than to conquer riveted custom;
vbb j cst n1 vbi dt ord n1 cst pn22 vvb p-acp, crd np1 crd crd p-acp np1 vvz c-crq av-d av-jc pn31 vbz pc-acp vvi j n2, cs pc-acp vvi j-vvn n1;
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and it's much easier to be overcome by a bad Wife, than a bad Wife to be converted by a good Husband.
and it's much Easier to be overcome by a bad Wife, than a bad Wife to be converted by a good Husband.
cc pn31|vbz av-d jc pc-acp vbi vvn p-acp dt j n1, cs dt j n1 pc-acp vbi vvn p-acp dt j n1.
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Know this my Friends, he that does not wisely contrive for his Soul as a Man in Danger, will rue it sooner or later.
Know this my Friends, he that does not wisely contrive for his Soul as a Man in Danger, will rue it sooner or later.
vvb d po11 n2, pns31 cst vdz xx av-j vvi p-acp po31 n1 p-acp dt n1 p-acp n1, vmb vvi pn31 av-c cc jc.
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God is not bound to help us when we run out of his way. 6. Reckon upon a world of Troubles, and Snares, and be still preparing for them.
God is not bound to help us when we run out of his Way. 6. Reckon upon a world of Troubles, and Snares, and be still preparing for them.
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Oh young People, be every day arming your selves, for you may be every day attacqued;
O young People, be every day arming your selves, for you may be every day attacked;
uh j n1, vbb d n1 vvg po22 n2, c-acp pn22 vmb vbi d n1 vvd;
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1414
don't promise too serene a State on this side Heaven, In the world you shall have trouble, John 16. 33. Thy Work is a Warfare, and holds for Life;
don't promise too serene a State on this side Heaven, In the world you shall have trouble, John 16. 33. Thy Work is a Warfare, and holds for Life;
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temptations will assault, disappointments and scandals will try; the best Men may be a stumbling-block: Be fit for every thing, and resolved to hold on thy way;
temptations will assault, disappointments and scandals will try; the best Men may be a stumbling-block: Be fit for every thing, and resolved to hold on thy Way;
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1416
it's hard work, but Christ hath undertaken to assist thee, and Heaven is worth thy labour.
it's hard work, but christ hath undertaken to assist thee, and Heaven is worth thy labour.
pn31|vbz j n1, cc-acp np1 vhz vvn pc-acp vvi pno21, cc n1 vbz j po21 n1.
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1417
Oh don't think and act as if you were to have your resting place here, where Satan hath so much power,
O don't think and act as if you were to have your resting place Here, where Satan hath so much power,
uh vdbx vvb cc vvi c-acp cs pn22 vbdr pc-acp vhi po22 j-vvg n1 av, c-crq np1 vhz av d n1,
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1418
and Sin so great an interest. 7. Still grow in Grace, and usefulness with age.
and since so great an Interest. 7. Still grow in Grace, and usefulness with age.
cc n1 av j dt n1. crd j vvb p-acp n1, cc n1 p-acp n1.
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1419
Though thou art good for thy time, thou art not so good as thou mayst be,
Though thou art good for thy time, thou art not so good as thou Mayest be,
cs pns21 vb2r j p-acp po21 n1, pns21 vb2r xx av j c-acp pns21 vm2 vbi,
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1420
nor oughtest to be, much less so good as you should resolve to be:
nor Ought to be, much less so good as you should resolve to be:
ccx vmd2 pc-acp vbi, av-d av-dc av j c-acp pn22 vmd vvi pc-acp vbi:
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1421
Oh let not age's dulness be reproached by the vigour of your espousals, Jer. 2. 2. Take care that time adds to thy Light, to thy Love, to thy strength and Fruit. Move Heaven-ward as days are prolonged.
O let not age's dullness be reproached by the vigour of your espousals, Jer. 2. 2. Take care that time adds to thy Light, to thy Love, to thy strength and Fruit. Move Heavenward as days Are prolonged.
uh vvb xx ng1 n1 vbi vvn p-acp dt n1 pp-f po22 n2, np1 crd crd vvb vvb d n1 vvz p-acp po21 n1, p-acp po21 n1, p-acp po21 n1 cc np1 vvb n1 p-acp n2 vbr vvn.
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8. Familiarize the Word as your Instructor and Monitor.
8. Familiarize the Word as your Instructor and Monitor.
crd vvi dt n1 p-acp po22 n1 cc np1.
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1423
Which way should a Young Man cleanse his way, but by taking heed to the Word? Psal. 119. 9. Let the Word be the Man of thy Councel;
Which Way should a Young Man cleanse his Way, but by taking heed to the Word? Psalm 119. 9. Let the Word be the Man of thy Council;
r-crq n1 vmd dt j n1 vvi po31 n1, cc-acp p-acp vvg n1 p-acp dt n1? np1 crd crd vvb dt n1 vbb dt n1 pp-f po21 n1;
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1424
take the Scripture for thy Rule, and resolve to live by it.
take the Scripture for thy Rule, and resolve to live by it.
vvb dt n1 p-acp po21 n1, cc vvb pc-acp vvi p-acp pn31.
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1425
Oh Servants, look what God makes your Duty in Scripture, will that allow you to be idle, insolent,
O Servants, look what God makes your Duty in Scripture, will that allow you to be idle, insolent,
uh n2, vvb r-crq np1 vvz po22 n1 p-acp n1, vmb d vvi pn22 pc-acp vbi j, j,
(5) directions (DIV2)
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1426
or wastefull? Col. 3. 22. Children, see what God makes your Duty to your Parents, Eph. 6. 1. and to your other Relations;
or wasteful? Col. 3. 22. Children, see what God makes your Duty to your Parents, Ephesians 6. 1. and to your other Relations;
cc j? np1 crd crd np1, vvb r-crq np1 vvz po22 n1 p-acp po22 n2, np1 crd crd cc p-acp po22 j-jn n2;
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may you be rebellious, unkind, & c? the Word is the true measure and light: Alas!
may you be rebellious, unkind, & c? the Word is the true measure and Light: Alas!
vmb pn22 vbi j, j, cc sy? dt n1 vbz dt j n1 cc n1: uh!
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1428
the oldest of us are sure to stumble without the Word;
the oldest of us Are sure to Stumble without the Word;
dt js pp-f pno12 vbr j pc-acp vvi p-acp dt n1;
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1429
what then can young ones do? Therefore study the Scriptures more, search them, and labour in every thing to manage your selves by them.
what then can young ones do? Therefore study the Scriptures more, search them, and labour in every thing to manage your selves by them.
r-crq av vmb j pi2 vdb? av vvb dt n2 av-dc, vvb pno32, cc n1 p-acp d n1 pc-acp vvi po22 n2 p-acp pno32.
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1430
Sirs, I would have no one here ignorant of a rule proper to most of the Exigences of his Life,
Sirs, I would have no one Here ignorant of a Rule proper to most of the Exigences of his Life,
np1, pns11 vmd vhi dx pi av j pp-f dt n1 j p-acp ds pp-f dt n2 pp-f po31 n1,
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1431
and let that be still before thy eyes.
and let that be still before thy eyes.
cc vvb cst vbb av p-acp po21 n2.
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1432
I will give you Young People one Advice, that may do you good all your dayes, and that's this:
I will give you Young People one advice, that may do you good all your days, and that's this:
pns11 vmb vvi pn22 j n1 crd n1, cst vmb vdi pn22 j d po22 n2, cc d|vbz d:
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1433
I would have you all consider what Temptations you are like to meet with, and what are the Duties you are like to be call'd to;
I would have you all Consider what Temptations you Are like to meet with, and what Are the Duties you Are like to be called to;
pns11 vmd vhi pn22 d vvb r-crq n2 pn22 vbr j pc-acp vvi p-acp, cc q-crq vbr dt n2 pn22 vbr j pc-acp vbi vvn p-acp;
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1434
alwayes have an apt Scripture lodg'd in thy Mind, suitable to each of these;
always have an apt Scripture lodged in thy Mind, suitable to each of these;
av vhb dt j n1 vvn p-acp po21 n1, j p-acp d pp-f d;
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1435
and resolve to do nothing, nor to purpose nothing before thou hast first consulted that Scripture in thy Mind;
and resolve to do nothing, nor to purpose nothing before thou hast First consulted that Scripture in thy Mind;
cc vvb pc-acp vdi pix, ccx p-acp n1 pix p-acp pns21 vh2 ord vvd d n1 p-acp po21 n1;
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1436
this would be a stated way of avoiding much sin. Young people! you that are in Christ, labour to live to these Rules. I shall now conclude:
this would be a stated Way of avoiding much since. Young people! you that Are in christ, labour to live to these Rules. I shall now conclude:
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I have been plainly telling all of you, Childhood and Youth is Vanity.
I have been plainly telling all of you, Childhood and Youth is Vanity.
pns11 vhb vbn av-j vvg d pp-f pn22, n1 cc n1 vbz n1.
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1438
You all come such into the World, &c. are you altered, or are you not? do you still grow more vain,
You all come such into the World, etc. Are you altered, or Are you not? do you still grow more vain,
pn22 d vvb d p-acp dt n1, av vbr pn22 vvn, cc vbr pn22 xx? vdb pn22 av vvi av-dc j,
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1439
or more serious? should God come this day, and divide this Assembly, and set the Vain on the right hand,
or more serious? should God come this day, and divide this Assembly, and Set the Vain on the right hand,
cc av-dc j? vmd np1 vvi d n1, cc vvi d n1, cc vvd dt j p-acp dt j-jn n1,
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1440
and the Serious on the left; O Child, O Young Man, on which side wouldst thou be found?
and the Serious on the left; Oh Child, Oh Young Man, on which side Wouldst thou be found?
cc dt j p-acp dt j; uh n1, uh j n1, p-acp r-crq n1 vmd2 pns21 vbi vvn?
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1441
O put it to your selves;
Oh put it to your selves;
uh vvb pn31 p-acp po22 n2;
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1442
what answer canst thou return? wilt thou go away and resolve to be as Vain as ever,
what answer Canst thou return? wilt thou go away and resolve to be as Vain as ever,
r-crq n1 vm2 pns21 vvi? vm2 pns21 vvi av cc vvb pc-acp vbi a-acp j c-acp av,
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1443
after all that has been said? If that be thy resolve, would to God thou hadst not been here;
After all that has been said? If that be thy resolve, would to God thou Hadst not been Here;
c-acp d cst vhz vbn vvn? cs d vbb po21 n1, vmd p-acp np1 pns21 vhd2 xx vbn av;
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this Sermon will be a Thorn in thy side for ever:
this Sermon will be a Thorn in thy side for ever:
d n1 vmb vbi dt n1 p-acp po21 n1 c-acp av:
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1445
But if from what has been said, you go away resolving through Grace to be faithful in the practice of all these Directions, given you for the Cure of your Vanity:
But if from what has been said, you go away resolving through Grace to be faithful in the practice of all these Directions, given you for the Cure of your Vanity:
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1446
If so, then thou wilt have cause for ever to bless God for the 25th. of December, 1690. FINIS.
If so, then thou wilt have cause for ever to bless God for the 25th. of December, 1690. FINIS.
cs av, cs pns21 vm2 vhi n1 p-acp av pc-acp vvi np1 p-acp dt ord. pp-f np1, crd fw-la.
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