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THE YOUNG-MAN'S COUNSELLOR. PSAL. 119.9. Wherewithall shall a young man cleans his waie? by taking heed thereto according to Thy Word.
THE YOUNG-MAN'S COUNSELLOR. PSALM 119.9. Wherewithal shall a young man cleans his Way? by taking heed thereto according to Thy Word.
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THe sad report of the miscarriage of many young men now of late, and som of my own charge, whose case I much pitie, hath taken mee off from my wonted cours, that, by making more particular address to young men, I might prevent the miscarriage of others.
THe sad report of the miscarriage of many young men now of late, and Some of my own charge, whose case I much pity, hath taken me off from my wonted course, that, by making more particular address to young men, I might prevent the miscarriage of Others.
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And if it shal pleas God to give such success to my endeavours, as that I may bee an instrument for the reclameing or safe-guarding of any, I shall bee so far from repenting of my attempt, that I shall readily confess my self bound to the God of Heaven,
And if it shall pleasant God to give such success to my endeavours, as that I may be an Instrument for the reclameing or safeguarding of any, I shall be so Far from repenting of my attempt, that I shall readily confess my self bound to the God of Heaven,
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for that Hee hath made my endeavours in any degree successful in this kinde.
for that He hath made my endeavours in any degree successful in this kind.
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If, on the other side, I shall have occasion to complain with the Prophet, I have labored in vain, I have spent my strength for nought, and in vain (which God forbid) yet my comfort is this, that faithful endeavours shall not want acceptance.
If, on the other side, I shall have occasion to complain with the Prophet, I have laboured in vain, I have spent my strength for nought, and in vain (which God forbid) yet my Comfort is this, that faithful endeavours shall not want acceptance.
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I shall not doubt to saie with the same Prophet, Yet my judgment is with the Lord,
I shall not doubt to say with the same Prophet, Yet my judgement is with the Lord,
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and my work with my God: and my work with my God:
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I rest upon that encouragement, which the Apostle gives, whereby hee assure's us, that God will reward every man according to his own labor, Secundùm opus, non secundùm proventum;
I rest upon that encouragement, which the Apostle gives, whereby he assure's us, that God will reward every man according to his own labour, Secundùm opus, non secundùm proventum;
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according to his labor, not according to the issue of his labor, as St Bernard observ's.according to his labour, not according to the issue of his labour, as Saint Bernard observe's.
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And, if any of you have passed this slipperie age, and atteined to riper years, let it not bee grievous to you, that I now bend my speech to young men,
And, if any of you have passed this slippery age, and attained to riper Years, let it not be grievous to you, that I now bend my speech to young men,
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as if the business did not concern you:
as if the business did not concern you:
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young men are also a part of my charge, and our blessed Saviour give's command to St Peter, and in him, to us all, that are his servants in the ministerie, not onely to Feed his sheep, but, his Lambs also.
young men Are also a part of my charge, and our blessed Saviour give's command to Saint Peter, and in him, to us all, that Are his Servants in the Ministry, not only to Feed his sheep, but, his Lambs also.
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Yea, they are a part of my charge not to bee sleighted:
Yea, they Are a part of my charge not to be sleighted:
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for upon the wel-doing of them, that are in the flower of their youth, depend's the hope of future ages.
for upon the welldoing of them, that Are in the flower of their youth, depend's the hope of future ages.
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And, while I speak to them, yee also may hear somwhat, which may, by the blessing of God, prove to the advantage of your souls.
And, while I speak to them, ye also may hear somewhat, which may, by the blessing of God, prove to the advantage of your Souls.
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But, (to leav further prefaces, and to set upon the Text, which (to this purpose) I have undertaken to handle) it seem's the Prophet enter'd this meditation,
But, (to leave further prefaces, and to Set upon the Text, which (to this purpose) I have undertaken to handle) it seem's the Prophet entered this meditation,
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while hee was yet a youth in King Saul 's Court, envied of many, and exposed to many temptations.
while he was yet a youth in King Saul is Court, envied of many, and exposed to many temptations.
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Beeing therefore sensible of the temptations, vanitie, incircumspection and unstaiedness of that age, and considering withal, that yet this was his prime, wherein God especially require's to bee served, hee desire's a redresser of his life and manners.
Being Therefore sensible of the temptations, vanity, incircumspection and unstaiedness of that age, and considering withal, that yet this was his prime, wherein God especially require's to be served, he desire's a redresser of his life and manners.
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And therefore finding himself to bee puzzled thereabout, hee break's out of his continued meditation into this exclameing interrogative Apostrophe, Wherewithall shall a young man cleans his waie? whereto the answer is instantly annexed, By taking heed thereto according to Thy Word.
And Therefore finding himself to be puzzled thereabouts, he break's out of his continued meditation into this exclameing interrogative Apostrophe, Wherewithal shall a young man cleans his Way? whereto the answer is instantly annexed, By taking heed thereto according to Thy Word.
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Whether hee make's this demand to God, and receive's the answer from God;
Whither he make's this demand to God, and receive's the answer from God;
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or whether hee communicate's with himself, as St Austin doth probably answer, Interrogat se, respondet sibi, Hee ask's himself,
or whither he communicate's with himself, as Saint Austin does probably answer, Interrogat se, Respondet sibi, He ask's himself,
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and answer's himself, I hold it not much material;and answer's himself, I hold it not much material;
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for both the demand, and the answer was inspired into him by the Spirit of God.
for both the demand, and the answer was inspired into him by the Spirit of God.
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The kinde of speech, yee see, is by waie of question and answer, which is Rhetorical and vehement.
The kind of speech, ye see, is by Way of question and answer, which is Rhetorical and vehement.
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The matter enquired with such earnestness, is the reformation of life and manners. The Emphasis is in the word, young man.
The matter inquired with such earnestness, is the Reformation of life and manners. The Emphasis is in the word, young man.
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In the demand, wee have, 1. The act, redress, or cleans. 2. The Object, waie. 3. The person concerned, young man: concerning all which the question is moved, Wherewithall shall, &c. The answer is plain and easie, By taking heed thereto according to Thy Word.
In the demand, we have, 1. The act, redress, or cleans. 2. The Object, Way. 3. The person concerned, young man: Concerning all which the question is moved, Wherewithal shall, etc. The answer is plain and easy, By taking heed thereto according to Thy Word.
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The whole vers may bee resolved into these propositions, or points of doctrine. 1. Youth is, and young mens waies are naturally corrupt.
The Whole vers may be resolved into these propositions, or points of Doctrine. 1. Youth is, and young men's ways Are naturally corrupt.
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2. The waies of godlie young men are no better then they should bee. 3. They had need to bee reformed.
2. The ways of godly young men Are no better then they should be. 3. They had need to be reformed.
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4. Godlie men endeavour the reformation of their waies. 5. It's an hard thing for young men to reform their waies.
4. Godly men endeavour the Reformation of their ways. 5. It's an hard thing for young men to reform their ways.
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6. Yet it's a possible thing for them to do it. 7. Man know's not of himself, how to do it, but
6. Yet it's a possible thing for them to do it. 7. Man know's not of himself, how to do it, but
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8. God is readie to teach us, if wee consult with him.
8. God is ready to teach us, if we consult with him.
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9. The waie to cleans or reform our waies, is by taking heed thereto, according to God's Word.
9. The Way to cleans or reform our ways, is by taking heed thereto, according to God's Word.
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Of these I shall speak in order, beeing more brief in som of them, while I insist more largely upon others.
Of these I shall speak in order, being more brief in Some of them, while I insist more largely upon Others.
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Propos. 1. Youth is, and young mens waies are, naturally corrupt. It's plain in the Text;
Propos. 1. Youth is, and young men's ways Are, naturally corrupt. It's plain in the Text;
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for what need were there els for young mens waies to bee cleansed? nothing need's cleansing,
for what need were there Else for young men's ways to be cleansed? nothing need's cleansing,
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but that which is foul or corrupt;
but that which is foul or corrupt;
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And this God himself, who made us, and therefore know's us, doth attest, whiles hee saie's of man, The imagination of man's heart is evil from his youth.
And this God himself, who made us, and Therefore know's us, does attest, while he say's of man, The imagination of Man's heart is evil from his youth.
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Hence it was, that Solon 's Laws did not admit a young man to Magistracie, though hee were otherwise of good abilities.
Hence it was, that Solon is Laws did not admit a young man to Magistracy, though he were otherwise of good abilities.
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The Romans admitted none to the Senate, till hee was five and twentie years old.
The Romans admitted none to the Senate, till he was five and twentie Years old.
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The Canons of our Church admitted none to the order of Deacon, the first degree of Ministerie, till hee was three and twentie years of age.
The Canonas of our Church admitted none to the order of Deacon, the First degree of Ministry, till he was three and twentie Years of age.
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The law of God, concerning the Levites, admitted none to minister, till hee was five and twentie years old.
The law of God, Concerning the Levites, admitted none to minister, till he was five and twentie Years old.
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Moses was ful fourtie years old, when hee first visited his brethren. Christ himself was full thirtie years old, when Hee first set upon His publick Ministerie: Moses was full fourtie Years old, when he First visited his brothers. christ himself was full thirtie Years old, when He First Set upon His public Ministry:
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and the like is said of John the Baptist. All these laws and examples cast a kinde of imputation upon youth:
and the like is said of John the Baptist. All these laws and Examples cast a kind of imputation upon youth:
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especially if yee look into the reason, which Tullie give's of the Roman law, Cùm grandiorem aetatem ad Consulatum constituebant, temeritatem adolescentiae verebantur:
especially if ye look into the reason, which Tullie give's of the Roman law, Cùm grandiorem aetatem ad Consulatum constituebant, temeritatem adolescentiae verebantur:
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The Romans requiring more ripeness of years in them, that were to bee admitted to Magistracie, feared the rashness of youth. The Roman requiring more ripeness of Years in them, that were to be admitted to Magistracy, feared the rashness of youth.
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And wee hear, what the wise man saie's, Wo to thee, O land, when thy King is a childe.
And we hear, what the wise man say's, Woe to thee, Oh land, when thy King is a child.
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And it is to bee observed to this purpose, what danger befell Rehoboam, by following the counsel of the young men, no less then the revolt of the ten Tribes.
And it is to be observed to this purpose, what danger befell Rehoboam, by following the counsel of the young men, no less then the revolt of the ten Tribes.
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To this purpose it is also, that Plutarch saie's, that Youth hath more need of a Governour, then childhood.
To this purpose it is also, that Plutarch say's, that Youth hath more need of a Governor, then childhood.
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And therefore, when Nero told Seneca, that such an old doting fellow, as hee, should bee set over children, the Philosopher answered wisely, Magis regenda est fervida adolescentia:
And Therefore, when Nero told Senecca, that such an old doting fellow, as he, should be Set over children, the Philosopher answered wisely, Magis regenda est fervida adolescentia:
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Hot youth hath more need to bee governed. Hight youth hath more need to be governed.
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And therefore wisdom in the book of the Proverbs give's her counsel stil to young men, ever saying, My son, my son:
And Therefore Wisdom in the book of the Proverbs give's her counsel still to young men, ever saying, My son, my son:
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And Salomon put's young men in minde of the last judgment, in that, shewing them to bee vitious.
And Solomon put's young men in mind of the last judgement, in that, showing them to be vicious.
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Rejoice, O young man, saie's hee, in thy youth, &c. but know, that for these things God will bring thee to judgment. Rejoice, Oh young man, say's he, in thy youth, etc. but know, that for these things God will bring thee to judgement.
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And, if I should make a catalogue of the corruptions of youth, haply, I should offend the younger sort (though in what I shall saie, my aim is not to shame or dis-hearten,
And, if I should make a catalogue of the corruptions of youth, haply, I should offend the younger sort (though in what I shall say, my aim is not to shame or dishearten,
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but by setting their danger before their eies, to warn and arm them against it) I am sure, it would take up a great deal of time, to do it largely. Take it therefore briefly.
but by setting their danger before their eyes, to warn and arm them against it) I am sure, it would take up a great deal of time, to do it largely. Take it Therefore briefly.
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1. Hear the Apostle advising his scholar Timothie, Flie the lusts of youth: then youth hath its lusts; 1. Hear the Apostle advising his scholar Timothy, Fly the Lustiest of youth: then youth hath its Lustiest;
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and, mee think's Plutarch, though a Pagan, make's a good comment upon that text, saying, Juventus variis cupiditatibus obnoxia, &c. Youth is prone to divers lusts, to anger, to desire of rule, to ambition, to intemperance about meats, drinks, apparel, and bodilie pleasures.
and, me think's Plutarch, though a Pagan, make's a good comment upon that text, saying, Juventus variis cupiditatibus obnoxia, etc. Youth is prove to diverse Lustiest, to anger, to desire of Rule, to ambition, to intemperance about Meats, drinks, apparel, and bodily pleasures.
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2. These lusts rage and rule in youth, nor can they so easily withstand or curb them:
2. These Lustiest rage and Rule in youth, nor can they so Easily withstand or curb them:
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and therefore the Tragoedian saie's well. Juvenile vitium est, regere non posse impetum. It's a vice of young men, that they cannot curb the violence of lusts;
and Therefore the Tragedian say's well. Juvenile Vitium est, Regere non posse Impetum. It's a vice of young men, that they cannot curb the violence of Lustiest;
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but with an headlong proneness they run into sin, that waie, which lie's open before them, like a water-cours.
but with an headlong proneness they run into since, that Way, which lie's open before them, like a water-cours.
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3. They are inconsult, without knowledg and counsel, they want that experience, which old age hath,
3. They Are inconsult, without knowledge and counsel, they want that experience, which old age hath,
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and so are quickly deceived, and (which is lamentable) pejora juvenes facilè praecepta audiunt;
and so Are quickly deceived, and (which is lamentable) pejora Juvenes facilè praecepta Audiunt;
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they are more prone to follow bad counsel, then good. they Are more prove to follow bad counsel, then good.
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And this doth Solomon shew, in that young man soon carried away with the enticing speeches of the strange woman,
And this does Solomon show, in that young man soon carried away with the enticing Speeches of the strange woman,
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and following her, as an Ox to the slaughter, or as a fool to the correction of the stocks, till a dart strike thorough his liver,
and following her, as an Ox to the slaughter, or as a fool to the correction of the stocks, till a dart strike through his liver,
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as a bird hasteth to the snare, not knowing that it is for his life.
as a bird hastes to the snare, not knowing that it is for his life.
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And this wee see too usual in woful experience, that many young men stop their ears against their parents and masters,
And this we see too usual in woeful experience, that many young men stop their ears against their Parents and Masters,
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yea, and of the Ministers of God, advising and admonishing them in love for their good,
yea, and of the Ministers of God, advising and admonishing them in love for their good,
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but their ears are open to the evil counsels of those, who by flattering words endeavour to draw them to destructive courses.
but their ears Are open to the evil Counsels of those, who by flattering words endeavour to draw them to destructive courses.
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4. When they know little or nothing, they are yet prone to bee high-conceited of themselvs,
4. When they know little or nothing, they Are yet prove to be high-conceited of themselves,
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so that they think themselvs wiser then the aged, and too good to bee taught and admonished by any. 5. Mark what Salomon saie's;
so that they think themselves Wiser then the aged, and too good to be taught and admonished by any. 5. Mark what Solomon say's;
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Foolishness is bound up in the heart of a childe: See, here is then an whole bundle of follie. 6. Hear him again. Childhood and youth are vanitie: Foolishness is bound up in the heart of a child: See, Here is then an Whole bundle of folly. 6. Hear him again. Childhood and youth Are vanity:
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hee saie's not, Vanitie is in them, but the age it self is vanitie, as compact and made up of vanitie. he say's not, Vanity is in them, but the age it self is vanity, as compact and made up of vanity.
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7. And, as one note's well, the word redress or cleans, here used, is a metaphor, signifying the clearing of glass, which,
7. And, as one note's well, the word redress or cleans, Here used, is a metaphor, signifying the clearing of glass, which,
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though it bee clean, will yet soon gather filth, even in the sun-beams, and of it self:
though it be clean, will yet soon gather filth, even in the sunbeams, and of it self:
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which note's the great corruption of this age;
which note's the great corruption of this age;
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especially, if wee have regard to our nativitie, which is corrupt and unclean, as David confesse's, In sin I was born.
especially, if we have regard to our Nativity, which is corrupt and unclean, as David confesse's, In since I was born.
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To conclude, in a word, this age (youth, I mean) may well bee compared to a gnat, that, leaving the wine, delight's in the lees;
To conclude, in a word, this age (youth, I mean) may well be compared to a gnat, that, leaving the wine, delight's in the lees;
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to a maid, having the green sickness, who delights in claie, and things of il juice, rather then in wholsom food;
to a maid, having the green sickness, who delights in clay, and things of ill juice, rather then in wholesome food;
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to an unbroken colt for unstaiedness; to a lion for wrath; to a shee-bear for crueltie;
to an unbroken colt for unstaiedness; to a Lion for wrath; to a shee-bear for cruelty;
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to an ape for imitation of every evil or new-fangled fashion; to a mad dog for indiscretion; for wantonness to a goat;
to an ape for imitation of every evil or newfangled fashion; to a mad dog for indiscretion; for wantonness to a goat;
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and to a swine for filthiness. Ʋse 1. The thought of this is profitable for young men, three waies:
and to a Swine for filthiness. Ʋse 1. The Thought of this is profitable for young men, three ways:
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1. It may bring them into a dislike of this age:
1. It may bring them into a dislike of this age:
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It's the thought of many, that this age is the happiest, and these the best daies, that ever they shall see;
It's the Thought of many, that this age is the Happiest, and these the best days, that ever they shall see;
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but, upon all the foregoing grounds it is evident, that wee may well judg it the most miserable, becaus more sinful.
but, upon all the foregoing grounds it is evident, that we may well judge it the most miserable, Because more sinful.
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It's true, that Solomon call's old age evil daies, but that is onely in regard of those bodilie inconveniences, which attend old age;
It's true, that Solomon call's old age evil days, but that is only in regard of those bodily inconveniences, which attend old age;
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but the danger of youth is far greater, in regard of it's proneness to sin, which is of far more dangerous consequence.
but the danger of youth is Far greater, in regard of it's proneness to sin, which is of Far more dangerous consequence.
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2. It should make young men the more circumspect and watchful over their waies.
2. It should make young men the more circumspect and watchful over their ways.
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It's the wisdom of a citie besieged, to double their guards and make stronger defenses, where, on their own parts, they finde greatest weakness,
It's the Wisdom of a City besieged, to double their guards and make Stronger defenses, where, on their own parts, they find greatest weakness,
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and greatest opposition from the besiegers.
and greatest opposition from the besiegers.
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Take knowledg of it, dear young men, and believ it, there is no age more strongly assailed by Satan and corruption, no age more weak to make resistance, then is youth.
Take knowledge of it, dear young men, and believe it, there is no age more strongly assailed by Satan and corruption, no age more weak to make resistance, then is youth.
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Bee persuaded therefore to look to your selvs, and to stand upon your watch-tower:
Bee persuaded Therefore to look to your selves, and to stand upon your watchtower:
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See and observ by what means others have been baned, and sens your selvs against the same.
See and observe by what means Others have been baned, and since your selves against the same.
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1. Consider what the Prophet saie's, Death is com up into our windows, and hath entered into our palaces: 1. Consider what the Prophet say's, Death is come up into our windows, and hath entered into our palaces:
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the bodilie eies are the windows of the soul, sin enter's thereby, and take's possession of the soul:
the bodily eyes Are the windows of the soul, since enter's thereby, and take's possession of the soul:
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how many have been ruined by the eie? yea, how have wee all been undon by it? David looked and lusted,
how many have been ruined by the eye? yea, how have we all been undone by it? David looked and lusted,
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and committed adulterie, which was attended with murder, and that of a faithful Ʋriah, whence followed a world of mischief.
and committed adultery, which was attended with murder, and that of a faithful Ʋriah, whence followed a world of mischief.
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Hear Achan 's confession, When I saw, among the spoils, a goodlie Babylonish garment, and two hundred shekels of silver, Hear achan is Confessi, When I saw, among the spoils, a goodly Babylonish garment, and two hundred shekels of silver,
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and a wedg of gold of fiftie shekels weight, I coveted and took them: and a wedge of gold of fiftie shekels weight, I coveted and took them:
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and as hee by this had troubled Israël, so for it God troubled him; it was the ruine of himself and his familie. and as he by this had troubled Israël, so for it God troubled him; it was the ruin of himself and his family.
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Eve saw, and liked, and persuaded her husband, and they did eat, and hence followed ruine to all mankinde: Eve saw, and liked, and persuaded her husband, and they did eat, and hence followed ruin to all mankind:
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Oh therefore bee advised to watch over your eies, suffer them not to bee roving about undue objects, or not unduly:
O Therefore be advised to watch over your eyes, suffer them not to be roving about undue objects, or not unduly:
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gaze not upon the beautie of women, if yee desire to bee fensed against uncleanness:
gaze not upon the beauty of women, if ye desire to be fenced against uncleanness:
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in this case imitate holie Job, who made a Covenant with his eies, and thereupon inferred, why should I look upon a maid? if yee would bee fensed against drunkenness, follow Solomon 's advice:
in this case imitate holy Job, who made a Covenant with his eyes, and thereupon inferred, why should I look upon a maid? if ye would be fenced against Drunkenness, follow Solomon is Advice:
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Look not upon the wine, when it is red, when it give's his color in the cup, &c. yea, in all kindes, let it bee your care to praie with David, Turn away my eies from beholding vanitie. Look not upon the wine, when it is read, when it give's his colour in the cup, etc. yea, in all Kinds, let it be your care to pray with David, Turn away my eyes from beholding vanity.
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2. Many have been ruined by the ear, while they have listened to destructive counsels of wicked counsellors, to flattering words of lewd women:
2. Many have been ruined by the ear, while they have listened to destructive Counsels of wicked counsellors, to flattering words of lewd women:
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so was Eve ruined by hearkening to the divel in the serpent. so was Eve ruined by Harkening to the Devil in the serpent.
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So was that fore-mentioned young man undon, by giving ear to the wanton allurements of that strange woman. So was that forementioned young man undone, by giving ear to the wanton allurements of that strange woman.
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Bee persuaded therefore, I beseech you, to watch over your ears, to keep them shut against such wicked solicitations:
Bee persuaded Therefore, I beseech you, to watch over your ears, to keep them shut against such wicked solicitations:
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It's Solomon 's advice, My son, if sinners entice thee, consent thou not. Let not the fair speeches of any seduce you, nor their pretenses of friendship:
It's Solomon is Advice, My son, if Sinners entice thee, consent thou not. Let not the fair Speeches of any seduce you, nor their pretences of friendship:
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were they never so neer, or seemed they never so friendlie, reject them: rather reject their friendship, then accept of their counsel.
were they never so near, or seemed they never so friendly, reject them: rather reject their friendship, then accept of their counsel.
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When, our Saviour having foretold his passion, Peter said to him, Bee it far from thee, Lord, what hear's hee from his Master? Get thee behinde mee, Satan, hee own's him not now,
When, our Saviour having foretold his passion, Peter said to him, be it Far from thee, Lord, what hear's he from his Master? Get thee behind me, Satan, he own's him not now,
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as his disciple, but take's knowledg of Satan making use of his tongue to dishearten him from that great work, which hee was to perform, tending so much to the glorie of his Father,
as his disciple, but take's knowledge of Satan making use of his tongue to dishearten him from that great work, which he was to perform, tending so much to the glory of his Father,
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and the Salvation of the world: So let it bee your care:
and the Salvation of the world: So let it be your care:
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Look from evil counsellers, as bearing the semblance of friends, and consider them, as instruments employed by Satan to draw you from the waie of obedience, to the waie of sin,
Look from evil Counsellers, as bearing the semblance of Friends, and Consider them, as Instruments employed by Satan to draw you from the Way of Obedience, to the Way of since,
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and hearken not to them, becaus they seem friends, but stop your ears against their wicked counsels,
and harken not to them, Because they seem Friends, but stop your ears against their wicked Counsels,
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becaus herein Satan by them seek's the ruine of your pretious souls. 3. Many have been undon by evil companie:
Because herein Satan by them seek's the ruin of your precious Souls. 3. Many have been undone by evil company:
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and how can it well bee otherwise? One scabbed sheep marre's an whole flock: A little leaven sowre's the whole lump:
and how can it well be otherwise? One scabbed sheep marre's an Whole flock: A little leaven sour's the Whole lump:
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Who can touch pitch and not bee defiled? here yee shall hear provocations to evil, encouragements in evil, discouragements from good, reviling of goodness:Who can touch pitch and not be defiled? Here ye shall hear provocations to evil, encouragements in evil, discouragements from good, reviling of Goodness:
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and who know's not, what power such speeches have to corrupt? here yee shall see examples of evil,
and who know's not, what power such Speeches have to corrupt? Here ye shall see Examples of evil,
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and yee know, how powerful examples are to draw us away: oh then bee choice of your companie;
and ye know, how powerful Examples Are to draw us away: o then be choice of your company;
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bee warie to what companions yee join your selvs:
be wary to what Sodales ye join your selves:
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saie, as David. Away from mee, yee wicked, I will keep the commandements of my God:
say, as David. Away from me, ye wicked, I will keep the Commandments of my God:
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It's Solomon's advice, as a fens against drunkenness and riot, Bee not among wine-bibbers and riotous eaters of flesh:
It's Solomon's Advice, as a fens against Drunkenness and riot, be not among wine-bibbers and riotous eaters of Flesh:
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would yee not prove profane swearers? shun the companie of such; and so in all other kindes.
would ye not prove profane swearers? shun the company of such; and so in all other Kinds.
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And if yee would fear God and walk on in the waie of God's fear, imitate David, whose profession it was, I am a companion of all them that fear Thee, and keep Thy testimonies.
And if ye would Fear God and walk on in the Way of God's Fear, imitate David, whose profession it was, I am a Companion of all them that Fear Thee, and keep Thy testimonies.
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In the companie of such thou shalt hear exhortations to good, and encouragements in good, and examples of good;
In the company of such thou shalt hear exhortations to good, and encouragements in good, and Examples of good;
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and these yee shall finde singularly usefull.
and these ye shall find singularly useful.
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3. By how much more corrupt youth is, by so much more bee incessant in prayer,
3. By how much more corrupt youth is, by so much more be incessant in prayer,
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and earnest with God to watch over thee, and to fens thee against the corruptions of youth:
and earnest with God to watch over thee, and to fens thee against the corruptions of youth:
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It's true, that the Psalmist saie's, Except the Lord watch the citie, the watchman waketh but in vain:
It's true, that the Psalmist say's, Except the Lord watch the City, the watchman waketh but in vain:
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It hold's true in the business in hand: That it is your dutie, to watch over your selvs, yee have alreadie heard;
It hold's true in the business in hand: That it is your duty, to watch over your selves, ye have already herd;
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but know that all your care will bee wholly frustrate, and to no purpose, except the watchman of Israël doth watch for you and with you:
but know that all your care will be wholly frustrate, and to no purpose, except the watchman of Israël does watch for you and with you:
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Oh then ceas not to follow God with your praiers for the obteining of this grace:
O then Cease not to follow God with your Prayers for the obtaining of this grace:
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whether the Masters of the families, wherein yee live, bee careful to praie to God with you and for you, or no:
whither the Masters of the families, wherein ye live, be careful to pray to God with you and for you, or no:
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do not yee forget morning and evening to commend your selvs to God by praier, that by the watchful eie of his gratious providence, yee may bee preserved from those miscarriages, to which yee are prone of your selvs,
do not ye forget morning and evening to commend your selves to God by prayer, that by the watchful eye of his gracious providence, ye may be preserved from those miscarriages, to which ye Are prove of your selves,
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or may bee solicited by Satan, and his instruments.
or may be solicited by Satan, and his Instruments.
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2. The consideration of this corruption of youth is singularly profitable to them that have out-lived that age, and that also three waies:
2. The consideration of this corruption of youth is singularly profitable to them that have outlived that age, and that also three ways:
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1. To teach them to look back to their youth, and to take knowledg of the sins of it,
1. To teach them to look back to their youth, and to take knowledge of the Sins of it,
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and the vices with which their youth hath been tainted: not to bee tickled with joie at the remembrance of them:
and the vices with which their youth hath been tainted: not to be tickled with joie At the remembrance of them:
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It's thus with too many, as with men, who in their younger times have delighted in hunting, whom therefore yee shall see, (beeing afterwards, through age, not able to follow the game,
It's thus with too many, as with men, who in their younger times have delighted in hunting, whom Therefore ye shall see, (being afterwards, through age, not able to follow the game,
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yet) to sit upon a style, and to look after the dogs, and crie after them.
yet) to fit upon a style, and to look After the Dogs, and cry After them.
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So too many (though through age they cannot follow the vices, to which in their youth they were addicted,
So too many (though through age they cannot follow the vices, to which in their youth they were addicted,
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yet) glorie in and boast of the mad pranks of their youth:
yet) glory in and boast of the mad pranks of their youth:
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this shew's plainly, that they have not so much left their sins, as their sins have left them:
this shew's plainly, that they have not so much left their Sins, as their Sins have left them:
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Far bee it therefore from you, that it should bee so with you;
far be it Therefore from you, that it should be so with you;
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rather think of the sins of your youth, to bee filled with grief and horror for the same,
rather think of the Sins of your youth, to be filled with grief and horror for the same,
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and to repent of them, and to follow God with that request of David, Remember not the sins of my youth.
and to Repent of them, and to follow God with that request of David, remember not the Sins of my youth.
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2. To teach them to bee the more thankful to God, if they have been kept from those vitious courses, which they have seen in others: 2. To teach them to be the more thankful to God, if they have been kept from those vicious courses, which they have seen in Others:
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Others have been drunkards, riotous persons, neglecters of Gods Word and Ordinances, profaners of the Lord's Daie, untrustie to their Masters;
Others have been drunkards, riotous Persons, neglecters of God's Word and Ordinances, profaners of the Lord's Day, untrusty to their Masters;
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hath it not been so with you? sacrifice not to your own nets and yarns, take it not to your selvs,
hath it not been so with you? sacrifice not to your own nets and yarns, take it not to your selves,
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as if yee were able of your selvs to abstein from such vices; for it's no such matter:
as if ye were able of your selves to abstain from such vices; for it's no such matter:
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it's God that hath kept you from them: let him therefore have the prais of it, and give thanks to his Name; for it's a great favor;
it's God that hath kept you from them: let him Therefore have the praise of it, and give thanks to his Name; for it's a great favour;
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and the greater, by how much there are so many, with whom God hath not dealt so mercifully.
and the greater, by how much there Are so many, with whom God hath not dealt so mercifully.
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But bee thankful also for the means by which yee have been kept from such misdemeanours:
But be thankful also for the means by which ye have been kept from such misdemeanours:
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thank God for the severitie of your parents, masters, teachers; for the severitie of the Laws, by which yee have been restreined from them:
thank God for the severity of your Parents, Masters, Teachers; for the severity of the Laws, by which ye have been restrained from them:
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thank God, if hee hath kept you in order by the fear of heltorments:
thank God, if he hath kept you in order by the Fear of heltorments:
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but especially, if yee can finde, that God hath seasoned your younger years with his grace,
but especially, if ye can find, that God hath seasoned your younger Years with his grace,
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and enabled you to abstein from sin out of an hatred of sin, loathing sin as it is sin,
and enabled you to abstain from since out of an hatred of since, loathing since as it is since,
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and a violation of God's righteous law, now give prais to God especially, as it is an incomparable favor.
and a violation of God's righteous law, now give praise to God especially, as it is an incomparable favour.
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3. To teach them to bee the more circumspect over those young ones committed to their charge:
3. To teach them to be the more circumspect over those young ones committed to their charge:
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Parents over their children, masters over their servants, teachers over their scholars, guardians over their pupils:
Parents over their children, Masters over their Servants, Teachers over their Scholars, guardians over their pupils:
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bee not wanting in your care for them, remember their dangers in regard of that slipperie age in which they are:
be not wanting in your care for them, Remember their dangers in regard of that slippery age in which they Are:
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and out of pitie watch over them;
and out of pity watch over them;
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remember what it is, wherewith yee are put in trust, not more the bodies then the pretious souls of your children, servants, scholars, pupils,
Remember what it is, wherewith ye Are put in trust, not more the bodies then the precious Souls of your children, Servants, Scholars, pupils,
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even the souls, for which Christ did shed his pretious bloud.
even the Souls, for which christ did shed his precious blood.
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Know yee, that are parents, that your children are God's Children, and yee are put in trust with them,
Know ye, that Are Parents, that your children Are God's Children, and ye Are put in trust with them,
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as if som subject should bee put in trust with a King's children:
as if Some Subject should be put in trust with a King's children:
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and think how yee will bee able to answer it, if they shall miscarrie through your fault, or by your means:
and think how ye will be able to answer it, if they shall miscarry through your fault, or by your means:
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and this is no less true in regard of any other inferiors, servants, scholars, pupils.
and this is no less true in regard of any other inferiors, Servants, Scholars, pupils.
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If it bee but that they are other mens children, that are put into your hands, think how oft the life of the parents hang's upon the wel-doing of their children:
If it be but that they Are other men's children, that Are put into your hands, think how oft the life of the Parents hang's upon the welldoing of their children:
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and how can yee hold up your heads before them, if they shall miscarrie by your means? think,
and how can ye hold up your Heads before them, if they shall miscarry by your means? think,
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how il yee would take it, if yee shall commit your children to the care of other men,
how ill ye would take it, if ye shall commit your children to the care of other men,
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and by their negligence they shall miscarrie, and bee ruined;
and by their negligence they shall miscarry, and be ruined;
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and now yee know that rule of equitie, What yee would that men should do to you, do yee the same to them.
and now ye know that Rule of equity, What ye would that men should do to you, do ye the same to them.
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Yea consider, that the welfare of the Common-wealth for the future depend's upon the well-ordering of these young ones for the present, what little thanks can yee exspect from your Countrie,
Yea Consider, that the welfare of the Commonwealth for the future depend's upon the well-ordering of these young ones for the present, what little thanks can ye expect from your Country,
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if yee shall neglect your charge? Finally, think what a sad thing it will bee to behold the miscarriage and undoing of comlie youths, of good hopes, of good abilities, well bred, well educated.
if ye shall neglect your charge? Finally, think what a sad thing it will be to behold the miscarriage and undoing of comely youths, of good hope's, of good abilities, well bred, well educated.
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In all names I beseech you to look to your charge.
In all names I beseech you to look to your charge.
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Bee not wanting in the use of any means for their good, and for the preventing of their miscarriage:
be not wanting in the use of any means for their good, and for the preventing of their miscarriage:
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It's a true saying, Qui non prohibet, quando potest, jubet: Hee, that forbid's not, when hee may, command's;
It's a true saying, Qui non Prohibet, quando potest, jubet: He, that forbid's not, when he may, command's;
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and wee may justly bee held to do that mischief, which wee may hinder, and do not:
and we may justly be held to do that mischief, which we may hinder, and do not:
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hee is guiltie of the death of a childe, that may hinder him from falling into the fire, if hee doth not:
he is guilty of the death of a child, that may hinder him from falling into the fire, if he does not:
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It's no less true in this particular: oh therefore let not your care bee wanting in this kinde:
It's no less true in this particular: o Therefore let not your care be wanting in this kind:
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prie into their carriage, observ their behaviour, and their companie which they haunt, bee not unnecessarily absent from them, let your eie,
pry into their carriage, observe their behaviour, and their company which they haunt, be not unnecessarily absent from them, let your eye,
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as much as may bee, bee continually upon them: many hopefull youths have been undon for want of this care:
as much as may be, be continually upon them: many hopeful youths have been undone for want of this care:
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If yee see them given to any evil courses or evil companie, admonish them of the danger of them:
If ye see them given to any evil courses or evil company, admonish them of the danger of them:
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If words will not prevail, adde seasonable and necessarie correction: Many are wrought upon with severitie, with whom lenitie and gentleness prevail's not:
If words will not prevail, add seasonable and necessary correction: Many Are wrought upon with severity, with whom lenity and gentleness prevail's not:
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yet let it bee don with moderation, not as tyrants, but as fathers: through excessive severitie come's no smal danger;
yet let it be dONE with moderation, not as Tyrants, but as Father's: through excessive severity come's no small danger;
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alienation of hearts from their superiors, hardness of heart against means used towards them for their good,
alienation of hearts from their superiors, hardness of heart against means used towards them for their good,
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yea, oft hereupon they grow desperate. At least take heed of poisoning them, and perverting them:
yea, oft hereupon they grow desperate. At least take heed of poisoning them, and perverting them:
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an ill business this will prove;
an ill business this will prove;
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what is it other, then with your own hands to cast them into hell? This yee may bee in danger to do, either by putting them, by your commands or allurements, upon any evil projects,
what is it other, then with your own hands to cast them into hell? This ye may be in danger to do, either by putting them, by your commands or allurements, upon any evil projects,
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or by your lewd and wicked example. Take heed of both, as yee love these young ones thus committed to your charge,
or by your lewd and wicked Exampl. Take heed of both, as ye love these young ones thus committed to your charge,
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and as yee love your selvs. Put them not upon any evil by your commands, or allurements:
and as ye love your selves. Put them not upon any evil by your commands, or allurements:
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What they do upon your command or persuasion, yee shall justly bee accounted to have done.
What they do upon your command or persuasion, ye shall justly be accounted to have done.
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Joab at the appointment of David place's Ʋriah in a place of danger, in the war against Rabbath, and cause's the rest to retire, Joab At the appointment of David place's Ʋriah in a place of danger, in the war against Rabbath, and cause's the rest to retire,
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and this occasioned the death of Ʋriah, and now not Joab so much as David is charged herewith:
and this occasioned the death of Ʋriah, and now not Joab so much as David is charged herewith:
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God saie's to David by the Prophet Nathan, Thou hast slain Ʋriah with the sword of the children of Ammon.
God say's to David by the Prophet Nathan, Thou hast slave Ʋriah with the sword of the children of Ammon.
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Take heed of giving them evil example of drunkenness, swearing, profaning of the Lord's daie, contemt of God's Ministers: Take heed of giving them evil Exampl of Drunkenness, swearing, profaning of the Lord's day, contempt of God's Ministers:
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how forcible examples of superiors are to draw inferiors to evil, wee cannot bee ignorant:
how forcible Examples of superiors Are to draw inferiors to evil, we cannot be ignorant:
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though yee give them never so good counsel to the contrarie, they are yet more readie to regard what yee do,
though ye give them never so good counsel to the contrary, they Are yet more ready to regard what ye do,
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then what yee saie, they believ their eies rather then their ears;
then what ye say, they believe their eyes rather then their ears;
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they readily think, that, if you were in good earnest in your counsels, yee would not do the contrarie:
they readily think, that, if you were in good earnest in your Counsels, ye would not do the contrary:
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bee cautious therefore what examples yee give them:
be cautious Therefore what Examples ye give them:
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youth of it self is prone to evil, there is no need that yee should put them forward to it either by word or example.
youth of it self is prove to evil, there is no need that ye should put them forward to it either by word or Exampl.
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Hitherto yee have heard of the corruption of youth, which is the first point.
Hitherto ye have herd of the corruption of youth, which is the First point.
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But it may bee said, that that which is spoken of youth's corruption, is to bee understood of those young persons, that have not lived under the light of the Gospel;
But it may be said, that that which is spoken of youth's corruption, is to be understood of those young Persons, that have not lived under the Light of the Gospel;
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but for us young men, wee hope, there is no such thing in us. But hear what follow's.
but for us young men, we hope, there is no such thing in us. But hear what follow's.
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Propos. 2. The waies even of godlie young men are no better then they should bee.
Propos. 2. The ways even of godly young men Are no better then they should be.
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1. See the text in hand, in which (it's past peradventure) David had an eie to himself,
1. See the text in hand, in which (it's past Peradventure) David had an eye to himself,
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and spake of his own youth, as needing redress or cleansing, and then it follow's, that it was not right and streight, as it should bee.
and spoke of his own youth, as needing redress or cleansing, and then it follow's, that it was not right and straight, as it should be.
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2. Mark that request of David, which hee made to God, Remember not the sins of my youth: 2. Mark that request of David, which he made to God, remember not the Sins of my youth:
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then it follow's, that even in his youth hee had sins, which needed forgiveness.
then it follow's, that even in his youth he had Sins, which needed forgiveness.
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3. Consider that warning which St Paul gave to his scholar Timothie, Flie the lusts of youth:
3. Consider that warning which Saint Paul gave to his scholar Timothy, Fly the Lustiest of youth:
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but that admonition had been in vain and to no purpose, if hee had been obnoxious to no such things:
but that admonition had been in vain and to no purpose, if he had been obnoxious to no such things:
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and yet saie's St Bernard well of this Timothie, Give mee but one Timothie in these daies,
and yet say's Saint Bernard well of this Timothy, Give me but one Timothy in these days,
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and if hee will eat gold, hee shall have it: and if he will eat gold, he shall have it:
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So eminent an example hee was of mortification, that St Paul was fain to take him off from the strictness of his cours, giving him that advice, Drink no longer water, but take a little wine for thy stomacks sake, and thine often infirmities.
So eminent an Exampl he was of mortification, that Saint Paul was fain to take him off from the strictness of his course, giving him that Advice, Drink no longer water, but take a little wine for thy stomachs sake, and thine often infirmities.
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If then so holie a young man, as was Timothie, was obnoxious to lusts, what young man can bee free?
If then so holy a young man, as was Timothy, was obnoxious to Lustiest, what young man can be free?
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And this point is not to bee wondred at,
And this point is not to be wondered At,
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1. Becaus even in God's dearest children there remain's natural corruption, which in youth doth most shew it self, affection then beeing grounded and strong, and reason raw.
1. Because even in God's dearest children there remain's natural corruption, which in youth does most show it self, affection then being grounded and strong, and reason raw.
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2. Becaus the Divel is most studious, and hath an especial affection to entrap this age,
2. Because the devil is most studious, and hath an especial affection to entrap this age,
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as beeing that, in which God require's especially to bee served. Ʋse. The consideration hereof serv's briefly to set a further edg upon the foregoing exhortations.
as being that, in which God require's especially to be served. Ʋse. The consideration hereof serve's briefly to Set a further edge upon the foregoing exhortations.
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1. Let those that have young ones committed to their trust, bee thee more careful for them, and watchful over them;
1. Let those that have young ones committed to their trust, bee thee more careful for them, and watchful over them;
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Let them not saie, my children, my servants are pious and godlie, they trulie fear God,
Let them not say, my children, my Servants Are pious and godly, they truly Fear God,
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and therefore I may bee the more assured of them, that they will not miscarrie themselvs.
and Therefore I may be the more assured of them, that they will not miscarry themselves.
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Yee may bee deceived in your judgment of them:
Ye may be deceived in your judgement of them:
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Hypocrisie is spun of a fine thread, the divel can turn himself into an Angle of light:
Hypocrisy is spun of a fine thread, the Devil can turn himself into an Angle of Light:
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They that have a form of godliness, may denie the power of it:
They that have a from of godliness, may deny the power of it:
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Whatsoever therefore their shew's and pretenses are, yet intermit not your care for them, and watchfulness over them:
Whatsoever Therefore their shew's and pretences Are, yet intermit not your care for them, and watchfulness over them:
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yea, though they bee trulie pious and godlie, yet they are sanctified but in part; in the best there are remainders of corruption, whence miscarriages are prone to issue.
yea, though they be truly pious and godly, yet they Are sanctified but in part; in the best there Are remainders of corruption, whence miscarriages Are prove to issue.
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And the divel is busie to assail them with his temptations, and now it's no wonder,
And the Devil is busy to assail them with his temptations, and now it's no wonder,
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if they bee somtimes overborn by such an adversarie. Though therefore they bee never so pious and godlie, yet continue your care for them, and bee watchful over them:
if they be sometimes overborne by such an adversary. Though Therefore they be never so pious and godly, yet continue your care for them, and be watchful over them:
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Though Timothie was so eminently pious, yet St. Paul forbear's not to admonish him, to flie the lusts of Youth.
Though Timothy was so eminently pious, yet Saint Paul forbear's not to admonish him, to fly the Lustiest of Youth.
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2. Let young men, all young men, bee exhorted to bee watchful and circumspect over themselvs and their waies.
2. Let young men, all young men, be exhorted to be watchful and circumspect over themselves and their ways.
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Wax not secure upon this presumtion, that God hath wrought the work of grace in you in truth,
Wax not secure upon this presumption, that God hath wrought the work of grace in you in truth,
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as if therefore yee were safe-guarded against all misdemeanours; for 1. Yee may bee deceived in the judgment of your selvs: true grace hath its counterfeit:
as if Therefore ye were safeguarded against all misdemeanours; for 1. Ye may be deceived in the judgement of your selves: true grace hath its counterfeit:
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yee may think yee have true faith, when it's but the stinking weed of presumtion, and so for other graces:
ye may think ye have true faith, when it's but the stinking weed of presumption, and so for other graces:
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and it's a shrewd signe, that it is so, if upon this ground yee shall neglect your watch over your waies;
and it's a shrewd Signen, that it is so, if upon this ground ye shall neglect your watch over your ways;
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and if it bee so, know, that yee may, and cannot but fall away totally and finally,
and if it be so, know, that ye may, and cannot but fallen away totally and finally,
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so that town and countrie shall ring of your apostasie, and yee may becom unsavorie salt, fit for the dunghil:
so that town and country shall ring of your apostasy, and ye may become unsavoury salt, fit for the dunghill:
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It was so with King Joash of Judah, who for all his fair shew's all the daies of Jehoiada, fell yet afterwards to idolatrie at the solicitation of his Princes, and murdered Zachariah the son of Jehoiada. It was so with Simon Magus, who beleived and was baptized,
It was so with King Joash of Judah, who for all his fair shew's all the days of Jehoiada, fell yet afterwards to idolatry At the solicitation of his Princes, and murdered Zachariah the son of Jehoiada. It was so with Simon Magus, who believed and was baptised,
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and yet afterwards, offered to buie the gifts of the Holie Ghost, and was affirmed of St. Peter to bee in the gall of bitterness, and the bond of iniquitie.
and yet afterwards, offered to buy the Gifts of the Holy Ghost, and was affirmed of Saint Peter to be in the Gall of bitterness, and the bound of iniquity.
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It was so with Demas, whom St. Paul reckoned among the Saints, and yet afterwards the same Apostle complain's, that hee had forsaken them, and embraced this present world. It was so with Demas, whom Saint Paul reckoned among the Saints, and yet afterwards the same Apostle complain's, that he had forsaken them, and embraced this present world.
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And so wee have seen it to bee with others, whose Sun hath set at noon,
And so we have seen it to be with Others, whose Sun hath Set At noon,
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and their light ended in darkness;
and their Light ended in darkness;
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and so it may bee with you for all your fair shew's, and therefore bee not secure, but look to your selvs.
and so it may be with you for all your fair shew's, and Therefore be not secure, but look to your selves.
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2. If yee finde the work of grace in your selvs in truth, yet it's but in part,
2. If ye find the work of grace in your selves in truth, yet it's but in part,
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and there remain's corruption in you in part:
and there remain's corruption in you in part:
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in the best, there is flesh and spirit, old and new man, grace and corruption, as Iacob and Esau in the womb of Rebeccah, struggling each with other;
in the best, there is Flesh and Spirit, old and new man, grace and corruption, as Iacob and Esau in the womb of Rebecca, struggling each with other;
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bee not therefore secure, but maintein your watch.
be not Therefore secure, but maintain your watch.
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It's here observable, that to them, in whom God hath wrought to will and to do, even of his own good pleasure, the Apostle yet give's advice, to work out their salvation with fear and trembling:
It's Here observable, that to them, in whom God hath wrought to will and to do, even of his own good pleasure, the Apostle yet give's Advice, to work out their salvation with Fear and trembling:
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and no wonder, for (bee it granted that, the gifts and calling of God are without repentance, & consequently that the work of grace beeing begun in truth, yee are secured against total and final apostasie; and no wonder, for (bee it granted that, the Gifts and calling of God Are without Repentance, & consequently that the work of grace being begun in truth, ye Are secured against total and final apostasy;
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yet, (if yee look not the better to your selvs) yee may fall fouly into scandalous sins,
yet, (if ye look not the better to your selves) ye may fallen foully into scandalous Sins,
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and so may lose grace in som degrees, and deprive your selvs for a time of the comforts of grace,
and so may loose grace in Some Degrees, and deprive your selves for a time of the comforts of grace,
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and dishonor God, and shame your holie profession, as manie have don; which is no small inconvenience:
and dishonour God, and shame your holy profession, as many have dONE; which is no small inconvenience:
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Oh therefore for the avoiding of it, watch over your selvs, according to the foregoing directions:
O Therefore for the avoiding of it, watch over your selves, according to the foregoing directions:
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And, finding anie miscarriage, of which yee are guiltie, lie not in it, but by renewed repentance amend your waies. But that follow's.
And, finding any miscarriage, of which ye Are guilty, lie not in it, but by renewed Repentance amend your ways. But that follow's.
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Propos. 3. Young men must cleans or redress their waies. It's clear in the Text;
Propos. 3. Young men must cleans or redress their ways. It's clear in the Text;
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for it's here made the subject of David's question, Wherewithal shall a young man cleans his waie? And so it is here necessarily taken for granted:
for it's Here made the Subject of David's question, Wherewithal shall a young man cleans his Way? And so it is Here necessarily taken for granted:
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And to this purpose is Solomon's advice; Remember now thy Creätor in the daies of thy youth:
And to this purpose is Solomon's Advice; remember now thy Creätor in the days of thy youth:
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And that of our blessed Saviour, Suffer little children to com unto mee:
And that of our blessed Saviour, Suffer little children to come unto me:
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And the forementioned advice of S. Paul to his Scholar Timothie, flie the lusts of Youth.
And the forementioned Advice of S. Paul to his Scholar Timothy, fly the Lustiest of Youth.
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Solomon, in that place of Ecclesiastes, useth a reason to persuade young men to this care. Solomon, in that place of Ecclesiastes, uses a reason to persuade young men to this care.
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God is thy Creätor, and therefore thou art made for his glorie: for hee made all things for himself.
God is thy Creätor, and Therefore thou art made for his glory: for he made all things for himself.
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But in a different manner, all other things immediately for man, and mediately for himself, but hee made man for himself and his service immediately:
But in a different manner, all other things immediately for man, and mediately for himself, but he made man for himself and his service immediately:
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And now what thinkest thou? that thou maiest serv thy self, and thy lusts,
And now what Thinkest thou? that thou Mayest serve thy self, and thy Lustiest,
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and the divel, and the world in the flowr of thy Youth, and with thy strength,
and the Devil, and the world in the flower of thy Youth, and with thy strength,
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and put off the service of God till old age, when thou art weak and way-ward,
and put off the service of God till old age, when thou art weak and wayward,
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and hast enough to do to struggle with the infirmities of age? Oh no! Hee will have thee to serv him all the daies of thy life, from thy cradle to thy grave;
and haste enough to do to struggle with the infirmities of age? O no! He will have thee to serve him all the days of thy life, from thy cradle to thy grave;
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all is due to him by the right of creätion;
all is due to him by the right of creätion;
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and think how unseemlie it is (as S. Basil uses the comparison to another purpose) excipere Regem reliquijs mensae, to entertein a King with other men's leavings? how much more unseemlie is it to give the divel's leavings to God? To serv the divel with the first,
and think how unseemly it is (as S. Basil uses the comparison to Another purpose) excipere Regem reliquijs mensae, to entertain a King with other men's leavings? how much more unseemly is it to give the devil's leavings to God? To serve the Devil with the First,
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and best of thy strength, and to think of serving the God that made thee, when thou art fit for nothing?
and best of thy strength, and to think of serving the God that made thee, when thou art fit for nothing?
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Object. A young Saint, and an old Divel. Ans. Hee was no man, but a divel incarnate, that devised that saying.Object. A young Saint, and an old devil. Ans. He was no man, but a Devil incarnate, that devised that saying.
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It's true, som that have begun betimes, do not persist and persevere, but, begining in the Spirit, are perfected in the flesh; the more is the pitie:
It's true, Some that have begun betimes, do not persist and persevere, but, beginning in the Spirit, Are perfected in the Flesh; the more is the pity:
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But yet this should not dishearten us from earlie begining, but should make us more watchful over our selvs, that wee may persevere and hold it out,
But yet this should not dishearten us from early beginning, but should make us more watchful over our selves, that we may persevere and hold it out,
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and grace our beginings with a comfortable and pious conclusion. Object. Manie a ragged colt make's a good hors:
and grace our beginnings with a comfortable and pious conclusion. Object. Many a ragged colt make's a good horse:
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And manie an unhappie youth make's a good man:
And many an unhappy youth make's a good man:
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How manie are there, that have spent the time of their youth prophanely, som Tumblers, som Players, som Poëts, som swaggering Souldiers, who yet have at last proved honest men, and good Preachers?
How many Are there, that have spent the time of their youth profanely, Some Tumblers, Some Players, Some Poets, Some swaggering Soldiers, who yet have At last proved honest men, and good Preachers?
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Ans. I grant that som wicked young men have proved good in their age: It's true, God's mercie is not tied to times;Ans. I grant that Some wicked young men have proved good in their age: It's true, God's mercy is not tied to times;
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hee can convert the theef at the gallowes, as hee did that theef on the cross. he can convert the thief At the gallows, as he did that thief on the cross.
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But shall this animate us to spend the flowr of our youth leudely in hope of God's mercie? This were too high and desperate presumtion; and the argument exceeding foolish:
But shall this animate us to spend the flower of our youth leudely in hope of God's mercy? This were too high and desperate presumption; and the argument exceeding foolish:
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For it is a sure rule, Aposse ad esse non valet argumentum: God can, therefore hee will, is a fond kinde of arguing.
For it is a sure Rule, Aposse ad esse non valet argumentum: God can, Therefore he will, is a found kind of arguing.
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I would bee loath to hazzard my salvation upon so nice a point.
I would be loath to hazard my salvation upon so Nicaenae a point.
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This procrastination of repentance and amendment, when wee are stirred up thereto, is a shrewd signe, that wee are in a damnable condition,
This procrastination of Repentance and amendment, when we Are stirred up thereto, is a shrewd Signen, that we Are in a damnable condition,
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and hardly ever like to mend: Here it hold's true. Qui non est hodie, cras minùs aptus erit.
and hardly ever like to mend: Here it hold's true. Qui non est hodie, cras minùs Apt erit.
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Hee that is indisposed to the work of repentance to daie, will likely bee more indisposed to morrow. He that is indisposed to the work of Repentance to day, will likely be more indisposed to morrow.
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And, whereas you allege som Tumblers, som Poëts, som Players, som swaggering Souldiers, have proved honest men and good Preachers;
And, whereas you allege Some Tumblers, Some Poets, Some Players, Some swaggering Soldiers, have proved honest men and good Preachers;
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bee not too hastie, Preachers perhaps they have proved, but not manie good Preachers; and you must com back with honest men too;
be not too hasty, Preachers perhaps they have proved, but not many good Preachers; and you must come back with honest men too;
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for a Preacher and an honest man are not all one; but grant this also, one swallow make's not a summer;
for a Preacher and an honest man Are not all one; but grant this also, one swallow make's not a summer;
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from one or two particulars to infer a general conclusion, is absur'd, since such innumerable companies run the contrarie waie.
from one or two particulars to infer a general conclusion, is absurd, since such innumerable companies run the contrary Way.
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But, if any, that have spent their younger time wickedly and leudely, have proved true converts,
But, if any, that have spent their younger time wickedly and leudely, have proved true converts,
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and good Preachers, they wish that they had never lived so wickedly: It had been much better for themselvs and for the Church.
and good Preachers, they wish that they had never lived so wickedly: It had been much better for themselves and for the Church.
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1. They, for the most part, smel still of the liquor, with which they were first seasoned: Examin your converts.
1. They, for the most part, Smell still of the liquour, with which they were First seasoned: Examine your converts.
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2. They cannot reprove sin so strongly, and so fervently, as others, who have not been so wicked in former times:
2. They cannot reprove since so strongly, and so fervently, as Others, who have not been so wicked in former times:
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their own former wickednes, coming to their remembrance, stop's their mouths.
their own former wickedness, coming to their remembrance, stop's their mouths.
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3. Nor can they so severely punish the sins of those youths, that are too openly seen to offend in the same kindes,
3. Nor can they so severely Punish the Sins of those youths, that Are too openly seen to offend in the same Kinds,
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as they have don, rather they are friends to them.
as they have dONE, rather they Are Friends to them.
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Ʋse. Let this exhort young men to set themselvs to the reformation of their lives in the time of their youth,Ʋse. Let this exhort young men to Set themselves to the Reformation of their lives in the time of their youth,
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and defer it not to another time.
and defer it not to Another time.
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I saie to you, young men, in the words of the Psalmist, To daie if yee will hear God's voice, harden not your hearts, I beseech you to imitate David, who said of himself, I made haste, and delaied not, to keep thy righteous judgments.
I say to you, young men, in the words of the Psalmist, To day if ye will hear God's voice, harden not your hearts, I beseech you to imitate David, who said of himself, I made haste, and delayed not, to keep thy righteous Judgments.
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1. Consider, that the service of youth is specially pleasing to God. Aaron's rod was of an Almond tree, which is the first that blossom's:
1. Consider, that the service of youth is specially pleasing to God. Aaron's rod was of an Almond tree, which is the First that blossom's:
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God will have his to bee branches of trees of the first blossoms: God will have the first fruits, and the firstborn offered unto him.
God will have his to be branches of trees of the First blossoms: God will have the First fruits, and the firstborn offered unto him.
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2. Consider examples, Timothie, David, Samuel, Josiah, entred God's service young:
2. Consider Examples, Timothy, David, Samuel, Josiah, entered God's service young:
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But it's a lamentable thing to see, that, for the most part, wee begin to blossom in Autumn,
But it's a lamentable thing to see, that, for the most part, we begin to blossom in Autumn,
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when the fruit should bee ripe;
when the fruit should be ripe;
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wee are fain to send for the Minister, to teach us knowledg, faith, and repentance upon our death-beds,
we Are fain to send for the Minister, to teach us knowledge, faith, and Repentance upon our deathbeds,
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when wee are readie to go to another world. It's true, Nunquam sera est ad bonos mores via;
when we Are ready to go to Another world. It's true, Never sera est ad bonos mores via;
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sound repentance is never late, but it's as true, that late repentance is seldom true: bee yee therefore persuaded to repent and amend your lives betimes.found Repentance is never late, but it's as true, that late Repentance is seldom true: be ye Therefore persuaded to Repent and amend your lives betimes.
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3. There is nothing more odious, then fruitless old age;
3. There is nothing more odious, then fruitless old age;
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and how is it likely, that the tree should bear in Autumn, that blossom's not in the Spring? That old age should bee other then fruitless,
and how is it likely, that the tree should bear in Autumn, that blossom's not in the Spring? That old age should be other then fruitless,
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except repentance hath been wrought in youth? For youth is as the Spring; therefore bee careful to amend your lives and repent betimes.
except Repentance hath been wrought in youth? For youth is as the Spring; Therefore be careful to amend your lives and Repent betimes.
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Object. I will rejoice now, while I am young, I shall live manie years.Object. I will rejoice now, while I am young, I shall live many Years.
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Ans. Amend now, while yee are young, els yee will bee in danger to offer Cain's sacrifice, a sacrifice without acceptation;Ans. Amend now, while ye Are young, Else ye will be in danger to offer Cain's sacrifice, a sacrifice without acceptation;
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and haply, yee shall not have time to repent afterwards;
and haply, ye shall not have time to Repent afterwards;
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what if God shall answer thee, as hee did that rich fool in the Gospel, This night shall thy soul bee taken away? It's a true saying, Sperant se juvenes diu victuros, sed insipienter sperant;
what if God shall answer thee, as he did that rich fool in the Gospel, This night shall thy soul be taken away? It's a true saying, Sperant se Juvenes Diu victorious, said insipienter Sperant;
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Young men hope, that they shall live long, but they are fools in so hoping: Young men hope, that they shall live long, but they Are Fools in so hoping:
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Yee may live to old age, for som do so, but yee neither are, nor can bee sure of it;
Ye may live to old age, for Some do so, but ye neither Are, nor can be sure of it;
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for they are but few, that attein to it; look in your weeklie bills, and see how few die of age:
for they Are but few, that attain to it; look in your weekly bills, and see how few die of age:
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Manie are taken away by death in the flowr of youth, and thousands do not live so long.
Many Are taken away by death in the flower of youth, and thousands doe not live so long.
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4. Consider that when young men are dissolute in their lives, it's a fearful argument of God's wrath readie to fall upon a Nation:
4. Consider that when young men Are dissolute in their lives, it's a fearful argument of God's wrath ready to fallen upon a nation:
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so when the Lord by the Prophet would threaten the destruction of Jerusalem, hee foretel's, that hee would not have joie in their young men.
so when the Lord by the Prophet would threaten the destruction of Jerusalem, he foretel's, that he would not have joie in their young men.
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Therefore let parents, on this ground, bee exhorted to nurture their children, and Masters their servants, in the fear of God.
Therefore let Parents, on this ground, be exhorted to nurture their children, and Masters their Servants, in the Fear of God.
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When they do amiss endeavour their reformation, by grave admonition, and by timelie and seasonable correction, word of admonition beeing slighted.
When they do amiss endeavour their Reformation, by grave admonition, and by timely and seasonable correction, word of admonition being slighted.
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Hearken to the advice of Solomon, and bee led on by the argument, whereby hee enforceth it, Teach a childe the trade of his waie,
Harken to the Advice of Solomon, and be led on by the argument, whereby he enforceth it, Teach a child the trade of his Way,
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and hee shall not depart from it, when hee is old: And the verie Heathen man could tell us as much.and he shall not depart from it, when he is old: And the very Heathen man could tell us as much.
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Quo semel est imbuta recens, servabit odorem Testa diu. — The vessel will keep that savor long, wherewith it is seasoned at the first. Quo semel est imbuta recens, servabit odorem Testa Diu. — The vessel will keep that savour long, wherewith it is seasoned At the First.
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But I return to you, young men, for whose sake especially I first undertook this task.
But I return to you, young men, for whose sake especially I First undertook this task.
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Manie of you are passed ex ephebis, yee are not now under government in comparison;
Many of you Are passed ex ephebis, ye Are not now under government in comparison;
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therefore take yee care of your selvs, to amend your own lives, while yee are young, (the young man (saie's the Text) must cleans his own waie) for otherwise the labor of all others is like to bee frustrate.
Therefore take ye care of your selves, to amend your own lives, while ye Are young, (the young man (say's the Text) must cleans his own Way) for otherwise the labour of all Others is like to be frustrate.
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1. Yee will afterwards finde the benefit of it, when yee com to man's estate, or to old age.
1. Ye will afterwards find the benefit of it, when ye come to Man's estate, or to old age.
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It's true in this sens, that the Prophet saie's. It's good for a man that he bear the yoak in his youth.
It's true in this since, that the Prophet say's. It's good for a man that he bear the yoke in his youth.
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If yee have born the Lord's yoak in your youth, custom will make it the more easie to bee born afterwards.
If ye have born the Lord's yoke in your youth, custom will make it the more easy to be born afterwards.
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2. For the present, yee shall receiv this comfortable assurance by it, that yee are the children of God. For so it follow's.
2. For the present, ye shall receive this comfortable assurance by it, that ye Are the children of God. For so it follow's.
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THE SECOND SERMON.
THE SECOND SERMON.
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PRopos. 4. The endeavour of the Reformation of waies is in all God's children, and in them onely.
PRopos. 4. The endeavour of the Reformation of ways is in all God's children, and in them only.
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So it was in David here, who therefore inquire's of God, concerning this matter for himself and you. And wee see his wish.
So it was in David Here, who Therefore inquire's of God, Concerning this matter for himself and you. And we see his wish.
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Oh that my waies were directed to keep thy Statutes! O that my ways were directed to keep thy Statutes!
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Yea, how fervently doth hee desire the guidance and direction of God? Shew mee thy waie, O Lord, teach mee thy paths;
Yea, how fervently does he desire the guidance and direction of God? Show me thy Way, Oh Lord, teach me thy paths;
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lead mee in thy waie and teach mee. Teach mee thy waie O Lord, and lead mee in thy paths.
led me in thy Way and teach me. Teach me thy Way Oh Lord, and led me in thy paths.
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Teach mee to do thy will. And so in manie other places. And this was St Paul's endeavour.Teach me to do thy will. And so in many other places. And this was Saint Paul's endeavour.
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Herein do I exercise my self, to have alwaies a conscience void of offens toward's God and toward men. Herein do I exercise my self, to have always a conscience void of offens toward's God and towards men.
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And so is it with all others;
And so is it with all Others;
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there is no childe of God, but hee desire's, and endeavour's the reformation of his waie;
there is no child of God, but he desire's, and endeavour's the Reformation of his Way;
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and it cannot otherwise bee, that hee should bee in the state of grace;
and it cannot otherwise be, that he should be in the state of grace;
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for the first grace, which God work's in those that are his, is to will and desire;
for the First grace, which God work's in those that Are his, is to will and desire;
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so that hee is not in the state of grace, that hath not this desire;
so that he is not in the state of grace, that hath not this desire;
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this is to bee found in all the regenerate, for it's made a mark of him, that is born again:
this is to be found in all the regenerate, for it's made a mark of him, that is born again:
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Hee that is born of God sinneth not: He that is born of God Sinneth not:
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Not that anie man in this life attein's to an estate of impeccabilitie, to bee void of sin.
Not that any man in this life attein's to an estate of impeccability, to be void of since.
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It's the voice of Solomon in the old Testament, Who is hee, that live's and sinneth not? And of St James in the new Testament, In manie things wee offend all.
It's the voice of Solomon in the old Testament, Who is he, that live's and Sinneth not? And of Saint James in the new Testament, In many things we offend all.
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Wee, wee all, and in manie things: and of St Iohn, If wee saie that wee have no sin, wee deceiv our selvs, and the truth is not in us. we, we all, and in many things: and of Saint John, If we say that we have no since, we deceive our selves, and the truth is not in us.
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But the meaning is, that when God's children sin, they sin of infirmitie, not wilfully, but either as they are over-born by Satan's temptations;
But the meaning is, that when God's children since, they sin of infirmity, not wilfully, but either as they Are overborne by Satan's temptations;
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or by the law of the members rebelling against the law of their minde, so that they do the evil, which they would not, and so they do it not, but sin that dwell's in them, for they would do well, they desire and endeavour it. or by the law of the members rebelling against the law of their mind, so that they do the evil, which they would not, and so they do it not, but since that dwell's in them, for they would do well, they desire and endeavour it.
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Ʋse. See here a main difference between a wicked and a godlie man;Ʋse. See Here a main difference between a wicked and a godly man;
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the wicked man sin's and make's it his pastime to do wickedly, it's his exercise, his trade, hee doth NONLATINALPHABET work iniquitie, hee is glad of the opportunitie, hee is discontented at anie hinderance:
the wicked man since and make's it his pastime to do wickedly, it's his exercise, his trade, he does work iniquity, he is glad of the opportunity, he is discontented At any hindrance:
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Hee doth draw iniquitie, as with cards of vanitie, and sin, as with cart-ropes, hee so sin's, He does draw iniquity, as with cards of vanity, and since, as with Cart-ropes, he so since,
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as if with Ahab, hee had sold himself to work wickedness: Satan is his Lord whom hee naturally serv's:
as if with Ahab, he had sold himself to work wickedness: Satan is his Lord whom he naturally serve's:
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Of the wicked it's true that our Saviour saie's of the Jews, Yee are of your father the divel,
Of the wicked it's true that our Saviour say's of the jews, Ye Are of your father the Devil,
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and his lusts yee will do. Thus is it with the wicked, but it's quite contrarie with the children of God;and his Lustiest ye will do. Thus is it with the wicked, but it's quite contrary with the children of God;
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they sin indeed, but they are not workers of iniquitie:
they sin indeed, but they Are not workers of iniquity:
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So saie's the Apostle, hee that is born of God sin's not, NONLATINALPHABET, hee work's not sin; though hee sin's, So say's the Apostle, he that is born of God since not,, he work's not since; though he since,
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yet hee would not sin, hee delight's not in the opportunitie of sinning, hee is grieved when hee hath sinned, hee hate's it, and himself for it;
yet he would not sin, he delight's not in the opportunity of sinning, he is grieved when he hath sinned, he hate's it, and himself for it;
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finding that hee hath by sin offended God, hee desire's and endeavour's the reformation of his waie.
finding that he hath by since offended God, he desire's and endeavour's the Reformation of his Way.
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It's true, wee are all of us sinners, but if wee would bee able truly to saie with Job, Lord thou knowest that I am not wicked, let us bear this minde, in respect of sin, not to commit it with greediness,
It's true, we Are all of us Sinners, but if we would be able truly to say with Job, Lord thou Knowest that I am not wicked, let us bear this mind, in respect of since, not to commit it with greediness,
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but rather to griev, when wee have sinned, and to desire and endeavour the reformation of our waies, let not our will and desire bee cold and idle, but earnest and industrious:
but rather to griev, when we have sinned, and to desire and endeavour the Reformation of our ways, let not our will and desire be cold and idle, but earnest and Industria:
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As the hungrie person cast's about how hee may get bread, and use's all possible means to that end,
As the hungry person cast's about how he may get bred, and use's all possible means to that end,
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so let us (with David in the Text) cast about how, and wherewithall wee may cleans our waie,
so let us (with David in the Text) cast about how, and wherewithal we may cleans our Way,
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and not fail to use all possible means to effect it.
and not fail to use all possible means to Effect it.
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Propos. 5. It's an hard thing, and business of great difficultie, for young men to cleans their waie, to reform their lives.
Propos. 5. It's an hard thing, and business of great difficulty, for young men to cleans their Way, to reform their lives.
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It's manifest that David, in the Text in hand, speak's of it, as such.
It's manifest that David, in the Text in hand, speak's of it, as such.
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And (if when a godlie man doth his best to reform his life, hee doth yet oft,
And (if when a godly man does his best to reform his life, he does yet oft,
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and manie waies offend, as the Apostle saie's, In manie things wee offend all:
and many ways offend, as the Apostle say's, In many things we offend all:
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wee all, even the best of us, and that in manie things ) it is then as cleer as the Sun, that it is a matter of great difficultie,we all, even the best of us, and that in many things) it is then as clear as the Sun, that it is a matter of great difficulty,
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for a young man to reform his waies. And it's further evident upon these grounds. 1. Corruption of nature is strong in young men, and evil affections settled in them,
for a young man to reform his ways. And it's further evident upon these grounds. 1. Corruption of nature is strong in young men, and evil affections settled in them,
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and foolishness bound up in their hearts.
and foolishness bound up in their hearts.
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2. Manie times custom of sinning hinder's the young man from reforming his waies, so the Prophet saie's of it. 2. Many times custom of sinning hinder's the young man from reforming his ways, so the Prophet say's of it.
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Can the Aethiopian change his skin, and the Leopard his spots? Then may yee do good, that are accustomed to do evil. Can the aethiopian change his skin, and the Leopard his spots? Then may ye do good, that Are accustomed to do evil.
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For it is a true saying, Consuetudo est altera natura, Custom is another nature; and of nature it's no less true that the Poët saies.
For it is a true saying, Consuetudo est altera Nature, Custom is Another nature; and of nature it's no less true that the Poet Says.
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Naturam expellas furcâ licèt, usque recurret. Drive awaie nature with a pitch-fork, yet it will return. Naturam expellas furcâ licèt, usque recurret. Drive away nature with a pitchfork, yet it will return.
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It must then bee necessarily granted, that it's an hard thing for young men to reform their waies.
It must then be necessarily granted, that it's an hard thing for young men to reform their ways.
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3. Remember the four provocations to sin, which St Ambrose observ's in the Prodigal, which are oft in other young men.
3. remember the four provocations to since, which Saint Ambrose observe's in the Prodigal, which Are oft in other young men.
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1. His portion, which enable's him to the committing of sin: which if hee hath in his possession, now hee is enabled to lewd living;
1. His portion, which enable's him to the committing of since: which if he hath in his possession, now he is enabled to lewd living;
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if hee hath it but in hope, even this doth embolden him to wicked courses.
if he hath it but in hope, even this does embolden him to wicked courses.
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2. His fathers indulgence, by means whereof that is withheld from him, by which hee should bee curbed,
2. His Father's indulgence, by means whereof that is withheld from him, by which he should be curbed,
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and kept in aw, namely severitie of discipline.
and kept in awe, namely severity of discipline.
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3. His companie, lewd young men, like himself, from whom hee shall not hear anie thing,
3. His company, lewd young men, like himself, from whom he shall not hear any thing,
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but evil counsel, and encouragement to, and in evil, and disheartnings from the waie of obedience;
but evil counsel, and encouragement to, and in evil, and disheartnings from the Way of Obedience;
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nor see anie thing, but evil example, which hath a strong power to corrupt. 4. His youth, in which there is heedlesness, and inexperience:
nor see any thing, but evil Exampl, which hath a strong power to corrupt. 4. His youth, in which there is heedlessness, and inexperience:
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In all which respects, it cannot but bee a difficult matter, for young men to reform their waies.
In all which respects, it cannot but be a difficult matter, for young men to reform their ways.
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4. If wee compare child-hood and youth together, wee shall finde, that childe-hood is far more easily kept in order, and restrained from sin: for
4. If we compare childhood and youth together, we shall find, that childhood is Far more Easily kept in order, and restrained from since: for
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1. The age it self is weak, and less acquainted with vice. 2. It is fearful, and stand's in aw.
1. The age it self is weak, and less acquainted with vice. 2. It is fearful, and stand's in aw.
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3. Commonly it is spent under som Aristarchus, som severe and rigid School-master.
3. Commonly it is spent under Some Aristarchus, Some severe and rigid Schoolmaster.
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But now, when young men have the reines cast upon their own necks, wee are far more prone to grow wors, then better.
But now, when young men have the reins cast upon their own necks, we Are Far more prove to grow Worse, then better.
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And therefore David, considering the difficultie of the business, cast's about, which waie it may bee effected.
And Therefore David, considering the difficulty of the business, cast's about, which Way it may be effected.
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Ʋse. The thought of this is profitable, both for them, that have young ones committed to their care, and for young ones themselvs.Ʋse. The Thought of this is profitable, both for them, that have young ones committed to their care, and for young ones themselves.
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1. For them that have the care of youth committed to them, Parents, Masters, School-masters, Guardians:
1. For them that have the care of youth committed to them, Parents, Masters, Schoolmasters, Guardians:
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Let the thought of this, move them (in pitie and compassion towards the young persons, with whom they are put in trust) to bee so much the more helpful to them. Consider, I beseech you.
Let the Thought of this, move them (in pity and compassion towards the young Persons, with whom they Are put in trust) to be so much the more helpful to them. Consider, I beseech you.
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1. How necessarie it is for young ones to reform their waie: Death is an impartiall officer, not sparing any for their youth:
1. How necessary it is for young ones to reform their Way: Death is an impartial officer, not sparing any for their youth:
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How many young men see wee daily taken out of this world? and it's woful to them,
How many young men see we daily taken out of this world? and it's woeful to them,
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and of sad consequence, if death shall make a divorce between soul and bodie, before a divorce bee made between them and their sins:
and of sad consequence, if death shall make a divorce between soul and body, before a divorce be made between them and their Sins:
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The issue of sin (repentance not coming between) is death: And sin, beeing perfected, bring's forth death, not onely the first death, the perfection of which is the separation of the soul from the bodie, The issue of since (Repentance not coming between) is death: And since, being perfected, bring's forth death, not only the First death, the perfection of which is the separation of the soul from the body,
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but also the second death, the perfection of which is the casting of the sinner both in soul and bodie from God the fountain of happiness,
but also the second death, the perfection of which is the casting of the sinner both in soul and body from God the fountain of happiness,
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and his exclusion from everlasting happiness, then which there is no greater loss;
and his exclusion from everlasting happiness, then which there is no greater loss;
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nay, none equal to it, and the casting of him into hell and the torments of it, which are endless, easless,
nay, none equal to it, and the casting of him into hell and the torments of it, which Are endless, easeless,
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and remediless, where the worm never die's, and the fire never goe's out; even utter darkness, where is weeping and wailing, gnashing of teeth, and wringing of hands, and all for ever.
and remediless, where the worm never die's, and the fire never go's out; even utter darkness, where is weeping and wailing, gnashing of teeth, and wringing of hands, and all for ever.
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2. How difficult a task this Reformation of waies is for young men, how many hinderances there are in the wale of it,
2. How difficult a task this Reformation of ways is for young men, how many hindrances there Are in the wale of it,
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and how many allurements they have to go on in their sinful courses: And in both these respects bee yee readie to give them an helping hand;
and how many allurements they have to go on in their sinful courses: And in both these respects be ye ready to give them an helping hand;
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do, what lie's in you to reclaim them from their sins, and so to prevent their everlasting undoing:
do, what lie's in you to reclaim them from their Sins, and so to prevent their everlasting undoing:
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yee would readily think it your dutie, to prevent any temporarie mischief towards them in their bodies or estates:
ye would readily think it your duty, to prevent any temporary mischief towards them in their bodies or estates:
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Know that the soul is far more excellent then either estate or bodie, and therefore (as yee would shew any love unto them) bee specially careful to prevent the ruine of their souls, by helping them in this great and difficult business, the cleansing of their waies.
Know that the soul is Far more excellent then either estate or body, and Therefore (as ye would show any love unto them) be specially careful to prevent the ruin of their Souls, by helping them in this great and difficult business, the cleansing of their ways.
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2. For young men themselvs, let not this difficultie of cleansing your waies dis-hearten you from attempting this business, let it rather caus you more diligently to set about it.
2. For young men themselves, let not this difficulty of cleansing your ways dishearten you from attempting this business, let it rather cause you more diligently to Set about it.
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It's a true saying, NONLATINALPHABET, the things are commonly more excellent in which there is greater difficultie:
It's a true saying,, the things Are commonly more excellent in which there is greater difficulty:
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the difficultie therefore of this work, and the opposition that Satan make's against it, argue's the excellencie and usefulness of it:
the difficulty Therefore of this work, and the opposition that Satan make's against it, argue's the excellency and usefulness of it:
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I remember a passage of our learned Whitaker, that it was an evident argument of speciall worth and goodness in Luther, that the Jesuits were such bitter enemies to him:
I Remember a passage of our learned Whitaker, that it was an evident argument of special worth and Goodness in Luther, that the Jesuits were such bitter enemies to him:
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as it's an argument of good fruit on the tree, when yee see boies throwing sticks at it;
as it's an argument of good fruit on the tree, when ye see boys throwing sticks At it;
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so doth it argue the Reformation of young mens waies to bee specially excellent and useful, that Satan doth so much oppose it,
so does it argue the Reformation of young men's ways to be specially excellent and useful, that Satan does so much oppose it,
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and cast so many rubs in the waie:
and cast so many rubs in the Way:
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By how much therefore Satan seek's more to hinder you in the cleansing of your waies, by so much more, beeing young, applie yee your selvs to the doing of it.
By how much Therefore Satan seek's more to hinder you in the cleansing of your ways, by so much more, being young, apply ye your selves to the doing of it.
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To do easie things is no great matter of prais, but to effect things in which wee finde difficultie and meet with opposition, this is prais-worthie,
To do easy things is no great matter of praise, but to Effect things in which we find difficulty and meet with opposition, this is praiseworthy,
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yea, hoc aliquid est voluisse, it's somthing, that wee would do it:
yea, hoc Aliquid est Voluisse, it's something, that we would do it:
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Yee therefore, that are young men, bee yee persuaded, the more difficultie there is in it,
Ye Therefore, that Are young men, be ye persuaded, the more difficulty there is in it,
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so much the more sedulously to endeavour the cleansing of your waies:
so much the more sedulously to endeavour the cleansing of your ways:
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Labor to see what is amiss in them, and use your best endeavours for the amendment of them.
Labour to see what is amiss in them, and use your best endeavours for the amendment of them.
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And for your encouragement in this kinde, consider what follow's. Though it bee difficult, yet Propos. 6. It's possible for young men to reform and amend their waies. It's plain in the text.
And for your encouragement in this kind, Consider what follow's. Though it be difficult, yet Propos. 6. It's possible for young men to reform and amend their ways. It's plain in the text.
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It's possible, I saie, but not by your own abilities, nor by the strength of your own free-will;
It's possible, I say, but not by your own abilities, nor by the strength of your own freewill;
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for it's a business above us;
for it's a business above us;
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it's true, that the Apostle saie's, Wee have no sufficiencie as of our selvs, so much as to think a good thought, all our sufficiencie is of God.
it's true, that the Apostle say's, we have no sufficiency as of our selves, so much as to think a good Thought, all our sufficiency is of God.
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And, for this particular business in hand, wee hear what repenting Ephraim said, Turn mee, and I shall bee turned;
And, for this particular business in hand, we hear what repenting Ephraim said, Turn me, and I shall be turned;
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and the Church, Draw us, and wee will run after thee. and the Church, Draw us, and we will run After thee.
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But yet it is possible by the help of God's grace, which use's not to bee wanting to them, that set themselvs conscionably to the businesses, which God hath enjoined unto them.
But yet it is possible by the help of God's grace, which use's not to be wanting to them, that Set themselves Conscionably to the businesses, which God hath enjoined unto them.
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And the feasibleness of it appear's in this, that it hath been effected in others,
And the feasibleness of it appear's in this, that it hath been effected in Others,
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as David, Timothie, &c. what others have don, wee may do, by the help of the same grace of God, by which they have effected it.
as David, Timothy, etc. what Others have dONE, we may do, by the help of the same grace of God, by which they have effected it.
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Ʋse 1. Let us not presume of our own strength in a business of this nature,Ʋse 1. Let us not presume of our own strength in a business of this nature,
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nor set up the Reformation of our waies, as if, of our selvs, wee were able to effect it,
nor Set up the Reformation of our ways, as if, of our selves, we were able to Effect it,
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but crave the aid of God:
but crave the aid of God:
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hear what Jehoshaphat said, when Moab, Edom, and Ammon invaded his Kingdom, and so let us saie of our sins, setting our selvs to the redress of our waies, Wee have no might against them, neither do wee know what to do,
hear what Jehoshaphat said, when Moab, Edom, and Ammon invaded his Kingdom, and so let us say of our Sins, setting our selves to the redress of our ways, we have no might against them, neither doe we know what to do,
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but our eies are upon thee: but our eyes Are upon thee:
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and as David went against Goliah, so let us set our selvs against our sins in the amendment of our waies, In the Name of the Lord of Hosts. But yet
and as David went against Goliath, so let us Set our selves against our Sins in the amendment of our ways, In the Name of the Lord of Hosts. But yet
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2. Let not the difficultie of this business dis-hearten you from attempting it, but let the possibilitie of effecting it, animate you to this enterprise:
2. Let not the difficulty of this business dishearten you from attempting it, but let the possibility of effecting it, animate you to this enterprise:
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were it (as difficult, so) impossible, yee might have somwhat to saie for your selvs, by which to excuse your selvs in the neglect of it:
were it (as difficult, so) impossible, ye might have somewhat to say for your selves, by which to excuse your selves in the neglect of it:
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for, though som men will attempt things, in which they finde difficultie, yet no wise man will attempt impossibilities:
for, though Some men will attempt things, in which they find difficulty, yet no wise man will attempt impossibilities:
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But, since (though it bee difficult, yet) it's possible, all excuse shall bee taken away from you,
But, since (though it be difficult, yet) it's possible, all excuse shall be taken away from you,
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if yee neglect this business, the very possibilitie of it shall ora obturare, bolt up your mouths, yee shall have nothing whereby to apologize for your selvs, your sin will bee out of measure sinful, and your follie unspeakable.
if ye neglect this business, the very possibility of it shall ora obturare, bolt up your mouths, ye shall have nothing whereby to apologise for your selves, your since will be out of measure sinful, and your folly unspeakable.
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If yee, neglecting the studie of the amendment of your waies, perish, yee may thank, or rather blame your selvs, not God:
If ye, neglecting the study of the amendment of your ways, perish, ye may thank, or rather blame your selves, not God:
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it will bee most true, Perditio tua ex te, Thy destruction is of thy self.
it will be most true, Perdition tua ex te, Thy destruction is of thy self.
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As therefore yee love your selvs, I beseech you, young men, yea, all, to set your selvs to the cleansing of your waies. It's difficult, but it's possible. It's true,
As Therefore ye love your selves, I beseech you, young men, yea, all, to Set your selves to the cleansing of your ways. It's difficult, but it's possible. It's true,
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Propos. 7. Man of himself know's not how to cleans his waie.
Propos. 7. Man of himself know's not how to cleans his Way.
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And this made David to go to God with this enquirie, Wherewithall shall a young man cleans his waie? And it's manifest,
And this made David to go to God with this enquiry, Wherewithal shall a young man cleans his Way? And it's manifest,
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for of our selvs wee are ignorant of God's waies:
for of our selves we Are ignorant of God's ways:
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and, as the Prophet said of the Jews, Wee are wise to do evil, but, to do good, wee have no understanding: wee know how to sin;
and, as the Prophet said of the jews, we Are wise to do evil, but, to do good, we have no understanding: we know how to sin;
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how to repent wee know not;
how to Repent we know not;
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beeing like the sheep, that hath skill to wander, and to go astraie, but hath no skill to return to the fold.
being like the sheep, that hath skill to wander, and to go astray, but hath no skill to return to the fold.
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The ground of this is our fall in Adam, whereby it's com to pass, that wee have defaced that glorious image of God, according to which wee were creäted,
The ground of this is our fallen in Adam, whereby it's come to pass, that we have defaced that glorious image of God, according to which we were creäted,
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and have contracted to our selvs the contrarie corruption;
and have contracted to our selves the contrary corruption;
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and, amongst the rest, wee have hereby exstinguisht that light, which God had set up in our mindes, by which wee were enabled at the first,
and, among the rest, we have hereby exstinguisht that Light, which God had Set up in our minds, by which we were enabled At the First,
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and might still have been able, (had wee not wilfully disabled our selvs,) to know whatsoever conduced to our good,
and might still have been able, (had we not wilfully disabled our selves,) to know whatsoever conduced to our good,
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and darkness of minde hath com in the room of it, so that that description of the Gentiles agree's to us, having our understandings darkened, so that wee neither do, nor can perceiv the things of the spirit of God, and, (though wee have skill in affairs of the world,
and darkness of mind hath come in the room of it, so that that description of the Gentiles agree's to us, having our understandings darkened, so that we neither do, nor can perceive the things of the Spirit of God, and, (though we have skill in affairs of the world,
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and skill to ruine our selvs by sin, yet) wee have no skill of our selvs, in the things that concern our everlasting Salvation.
and skill to ruin our selves by since, yet) we have no skill of our selves, in the things that concern our everlasting Salvation.
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Ʋse 1. Let us bewail our own ignorance and blindeness;Ʋse 1. Let us bewail our own ignorance and blindness;
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Oh the heavie complaints that wee hear made by those, that laie under the burden of bodilie blindness!
O the heavy complaints that we hear made by those, that lay under the burden of bodily blindness!
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how much more caus have wee to lament the blindeness of our mindes? as it is of far more dreadful consequence:
how much more cause have we to lament the blindness of our minds? as it is of Far more dreadful consequence:
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yea, let us bewail our fall in Adam, which hath occasioned it:
yea, let us bewail our fallen in Adam, which hath occasioned it:
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think what goodlie gods wee are becom, such as have eies, and see not: where is the Divel's promiss, Yee shall bee as gods knowing good and evil? oh what fools were wee to believ that lying spirit? wee affected more then was meet for us,
think what goodly God's we Are become, such as have eyes, and see not: where is the Devil's promiss, Ye shall be as God's knowing good and evil? o what Fools were we to believe that lying Spirit? we affected more then was meet for us,
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and wee have lost what wee had;
and we have lost what we had;
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wee would bee gods, and wee are hardly men, but beasts in the shape of men; as brute beasts, without understanding: desperate fools that wee were!
we would be God's, and we Are hardly men, but beasts in the shape of men; as brutus beasts, without understanding: desperate Fools that we were!
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oh bee wee ashamed of it:
o bee we ashamed of it:
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And, complaining of our natural blindness, let us repair to God, with David 's enquirie in the text, Wherewithall shall a young man cleans his waie? Lord, wee have don amiss, our waies are corrupt, how shall wee redress them? And,
And, complaining of our natural blindness, let us repair to God, with David is enquiry in the text, Wherewithal shall a young man cleans his Way? Lord, we have dONE amiss, our ways Are corrupt, how shall we redress them? And,
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as Saul, afterwards blessed Paul, let us saie to God, Lord, what wilt thou have thy servant to do? and ceas not to join with David in that suit, Teach mee to do Thy will.
as Saul, afterwards blessed Paul, let us say to God, Lord, what wilt thou have thy servant to do? and Cease not to join with David in that suit, Teach me to do Thy will.
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2. Let us bee thankful to God for the means of Instruction, that wee have,
2. Let us be thankful to God for the means of Instruction, that we have,
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as a written word, so men, like our selvs, in any measure able and willing to shew us how to amend our waies:
as a written word, so men, like our selves, in any measure able and willing to show us how to amend our ways:
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bless God for such parents, masters, ministers:
bless God for such Parents, Masters, Ministers:
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applie your selvs to them for instruction and guidance in a business of such moment, to your parents, to your masters, beeing in any measure able to direct you:
apply your selves to them for instruction and guidance in a business of such moment, to your Parents, to your Masters, being in any measure able to Direct you:
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especially let this bee your care in respect of the Ministers of God set over you.
especially let this be your care in respect of the Ministers of God Set over you.
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Ask the Priests concerning the law, saie's God. Ask the Priests Concerning the law, say's God.
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And in another place, The Priests lips should preserv knowledg, and they should seek the law at his mouth.
And in Another place, The Priests lips should preserve knowledge, and they should seek the law At his Mouth.
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In a dark night wee are thankful for a light, and readie to follow it: A blinde man is glad of a guide, and willing to bee guided by him:
In a dark night we Are thankful for a Light, and ready to follow it: A blind man is glad of a guide, and willing to be guided by him:
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the ministers of God are lights to men, that are in the dark, and guides to the blinde:
the Ministers of God Are lights to men, that Are in the dark, and guides to the blind:
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bee yee thankfull to God for them, bee yee readie to ask counsel of them, and no less readie to accept of their advice:
be ye thankful to God for them, be ye ready to ask counsel of them, and no less ready to accept of their Advice:
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and, as Jotham advised the men of Shechem, Hearken to them, that God may hearken to you.
and, as Jotham advised the men of Shechem, Harken to them, that God may harken to you.
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3. If yee have any knowledg of, and insight into this business of the amendment of life, bee not proud of it,
3. If ye have any knowledge of, and insight into this business of the amendment of life, be not proud of it,
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as if yee had this of your selvs, but acknowledg your own natural blindeness, and let God have the prais of it:
as if ye had this of your selves, but acknowledge your own natural blindness, and let God have the praise of it:
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it's true of this, that our Saviour saie's, Flesh and bloud hath not revealed it unto you, but my father that is in heaven:
it's true of this, that our Saviour say's, Flesh and blood hath not revealed it unto you, but my father that is in heaven:
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and therefore saie in this respect with the Psalmist, Non nobis, Domine, &c. Not to us, O Lord, not to us,
and Therefore say in this respect with the Psalmist, Non nobis, Domine, etc. Not to us, Oh Lord, not to us,
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but to thy Name give Glorie. but to thy Name give Glory.
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4. Having insight into this business, let us, out of pitie, bee readie to teach others, that need our help,
4. Having insight into this business, let us, out of pity, be ready to teach Others, that need our help,
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and impart our knowledg unto them. It's an act of charitie to shew others the waie, they beeing ignorant of it, and to guide the blinde:
and impart our knowledge unto them. It's an act of charity to show Others the Way, they being ignorant of it, and to guide the blind:
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thus is it with men naturally, they are blinde and ignorant in this business of amendment of waies;
thus is it with men naturally, they Are blind and ignorant in this business of amendment of ways;
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let us therefore charitably teach and guide them in it:
let us Therefore charitably teach and guide them in it:
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This especially concern's us Ministers in regard of the people, with whose souls wee are put in trust;
This especially concern's us Ministers in regard of the people, with whose Souls we Are put in trust;
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but it belong's also to you, that are parents and masters, in respect of your children and servants, yea, to us all mutually:
but it belong's also to you, that Are Parents and Masters, in respect of your children and Servants, yea, to us all mutually:
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Having received the talent, hide it not in a napkin, but emploie it to the advantage of our Lord and Master.
Having received the talon, hide it not in a napkin, but employ it to the advantage of our Lord and Master.
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Remember that Parable of the Talents; remember that Parable of the Talents;
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see what reward God promises and assigne's to the faithful dispensers, and the dreadful sentence against the unfaithful servant.
see what reward God promises and assigne's to the faithful dispensers, and the dreadful sentence against the unfaithful servant.
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Hear what the Apostle saie's, The manifestation of the spirit is given to every one to profit withall:
Hear what the Apostle say's, The manifestation of the Spirit is given to every one to profit withal:
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wee shall not have the less by imparting to others; yea, wee shall have the more: we shall not have the less by imparting to Others; yea, we shall have the more:
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It's a true saying, Docendo disces; by teaching thou shalt learn: The talent taken from the unfaithful servant is given to him that had ten talents:
It's a true saying, Docendo disces; by teaching thou shalt Learn: The talon taken from the unfaithful servant is given to him that had ten Talents:
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for, to every one that hath, shall bee given. for, to every one that hath, shall be given.
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In all respects then bee persuaded to impart to others, for their benefit, the knowledg which in this,
In all respects then be persuaded to impart to Others, for their benefit, the knowledge which in this,
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or any kinde God hath bestowed upon you.
or any kind God hath bestowed upon you.
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But, though it bee true, that of our selvs wee know not how to go about the cleansing of our waie, yet
But, though it be true, that of our selves we know not how to go about the cleansing of our Way, yet
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Propos. 8. God is readie to teach us, if wee have recours to him for advice.
Propos. 8. God is ready to teach us, if we have recourse to him for Advice.
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This is also plain in the Text:
This is also plain in the Text:
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Yea, see how readily hee offer's himself in this kinde by the Psalmist, Com, my children, hearken to mee, and I will teach you the fear of the Lord.
Yea, see how readily he offer's himself in this kind by the Psalmist, Come, my children, harken to me, and I will teach you the Fear of the Lord.
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And this wee may argue, as our Saviour argue's the like, What man is there of you, whom if his son ask's bread, will hee give him a stone? or,
And this we may argue, as our Saviour argue's the like, What man is there of you, whom if his son ask's bred, will he give him a stone? or,
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if hee ask's a fish, will hee give him a serpent? If then yee, beeing evil, know how to give good things to your children,
if he ask's a Fish, will he give him a serpent? If then ye, being evil, know how to give good things to your children,
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how much more shall your heavenlie Father give good things to them that ask him? So may the point in hand bee argued:how much more shall your heavenly Father give good things to them that ask him? So may the point in hand be argued:
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what man is there, who shall give som business in Charge to bee don by his childe or servant,
what man is there, who shall give Some business in Charge to be dONE by his child or servant,
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but hee will also bee readie to direct him how to do it, if his childe or servant shall crave his direction? If an earthlie father will bee so readie to direct his childe or servant,
but he will also be ready to Direct him how to do it, if his child or servant shall crave his direction? If an earthly father will be so ready to Direct his child or servant,
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how much more shall God bee readie to teach us, if wee seek to him for advice?
how much more shall God be ready to teach us, if we seek to him for Advice?
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Ʋse 1. See and admire the goodness and infinite mercie of God:Ʋse 1. See and admire the Goodness and infinite mercy of God:
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as if a father, having once set up his childe in the world, and put a stock into his hand,
as if a father, having once Set up his child in the world, and put a stock into his hand,
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and the son having by il husbandrie embezled it, hee shall again set him up, and give him a new stock, with which to trade;
and the son having by ill Husbandry embezzled it, he shall again Set him up, and give him a new stock, with which to trade;
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who will not admire the love of such a father? This is the case here:
who will not admire the love of such a father? This is the case Here:
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God in Creätion gave us a stock, consisting in part of the knowledg of his will;
God in Creätion gave us a stock, consisting in part of the knowledge of his will;
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but wee, by our fall in Adam, have forfeited this knowledg, and brought ignorance and blindness upon our selvs;
but we, by our fallen in Adam, have forfeited this knowledge, and brought ignorance and blindness upon our selves;
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yet hee is readie to give us direction, how to amend our lives, and cleans our waie, wee seeking to him for it:
yet he is ready to give us direction, how to amend our lives, and cleans our Way, we seeking to him for it:
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how great then is his mercie? Let us not fail, to give him the glorie due to his Name for such mercie.
how great then is his mercy? Let us not fail, to give him the glory due to his Name for such mercy.
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2. Let us imitate our heavenlie Father, beeing readie to teach others, and to give them advice, especially,
2. Let us imitate our heavenly Father, being ready to teach Others, and to give them Advice, especially,
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if they, beeing ignorant, shall desire our help. But of this before.
if they, being ignorant, shall desire our help. But of this before.
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3. Let this encourage us to seek to God for advice in this business of so great importance,
3. Let this encourage us to seek to God for Advice in this business of so great importance,
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as is the cleansing of our waie. But of this also before.
as is the cleansing of our Way. But of this also before.
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Yea, God give's his answer and resolution in this text, and set's down the means, which if yee will conscionably use, yee shall finde this great work effected. For so it follow's.
Yea, God give's his answer and resolution in this text, and set's down the means, which if ye will Conscionably use, ye shall find this great work effected. For so it follow's.
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Propos. 9. The waie whereby a young man, any young man, all young men, may cleans their waie, is to take heed thereto according to God's Word, to frame our life and conversation according to the Law of God,
Propos. 9. The Way whereby a young man, any young man, all young men, may cleans their Way, is to take heed thereto according to God's Word, to frame our life and Conversation according to the Law of God,
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and just as Hee hath commanded. It's plain in the text, as the answer to the fore-going question: And it further appear's:and just as He hath commanded. It's plain in the text, as the answer to the foregoing question: And it further appear's:
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1. The Word of God is a light unto our feet, and a lamp to our paths, so that it serv's, 1. The Word of God is a Light unto our feet, and a lamp to our paths, so that it serve's,
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if wee take heed thereto, to shew us our waie, and to keep us from stumbling,
if we take heed thereto, to show us our Way, and to keep us from stumbling,
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as a Lanthorn or torch in a dark night.
as a Lantern or torch in a dark night.
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2. Whereas the begining of the cleansing of our waie, the amendment of our lives, is the sight of our sins, this Word of God is a Glass, wherein wee may see what is amiss in the cours of our life, that so wee may amend it;
2. Whereas the beginning of the cleansing of our Way, the amendment of our lives, is the sighed of our Sins, this Word of God is a Glass, wherein we may see what is amiss in the course of our life, that so we may amend it;
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as a Looking-glass discover's to us any spot in our faces, that wee may wash it away:
as a Looking-glass discover's to us any spot in our faces, that we may wash it away:
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So St James resemble's it, while hee saie's, If any bee an hearer of the Word,
So Saint James resemble's it, while he say's, If any be an hearer of the Word,
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and not a doer, hee is like a man looking his face in a glass, &c. and so St Paul tell's us plainly, that by the law is the knowledg of sin. and not a doer, he is like a man looking his face in a glass, etc. and so Saint Paul tell's us plainly, that by the law is the knowledge of since.
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3. The Word of God is a Rule or Square, whereby wee may level or streighten our waies.
3. The Word of God is a Rule or Square, whereby we may level or straighten our ways.
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4. And, whereas our passage in this world is over hils and dales, God's Word is like a beacon standing on an high hill, to give us direction in our journey;
4. And, whereas our passage in this world is over hills and dales, God's Word is like a beacon standing on an high hill, to give us direction in our journey;
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or (if on the sea of this world) this law is our load-star, yea, our Card or Compass to guide us in our Navigation.
or (if on the sea of this world) this law is our loadstar, yea, our Carded or Compass to guide us in our Navigation.
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5. Nay, if wee bee blinde, and consequently subject to go astraie, to stumble and fall, this Word of God is, not onely a Staff, by the help of which to feel out the waie,
5. Nay, if we be blind, and consequently Subject to go astray, to Stumble and fallen, this Word of God is, not only a Staff, by the help of which to feel out the Way,
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but also Eie-salve to cure our blindeness, and recover our sight: So saie's David, The Commandement of the Lord is pure, enlightening the eies.
but also Eyesalve to cure our blindness, and recover our sighed: So say's David, The Commandment of the Lord is pure, enlightening the eyes.
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6. In a word, this Word of God is a perfect word, every waie useful, 6. In a word, this Word of God is a perfect word, every Way useful,
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as the Apostle saie's excellently, The whole Scripture is profitable, for doctrine, for reproof, for correction, for instruction in righteousness.
as the Apostle say's excellently, The Whole Scripture is profitable, for Doctrine, for reproof, for correction, for instruction in righteousness.
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1. Would'st thou know the will of God, and his truth? This Word will bee able to teach thee what thou should'st do, and believ. 1. Wouldst thou know the will of God, and his truth? This Word will be able to teach thee what thou Shouldst do, and believe.
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2. Would'st thou redargue error? this Word of God wil perform it to thy hand.
2. Wouldst thou redargue error? this Word of God will perform it to thy hand.
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Verum est index sui & obliqui. Truth shewe's it self, and it's contrarie. Verum est index sui & obliqui. Truth show's it self, and it's contrary.
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That is true, which is consonant to the Word, therefore that which is dissonant, is error and falshood.
That is true, which is consonant to the Word, Therefore that which is dissonant, is error and falsehood.
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3. Is any thing amiss in thy life? God's Word will correct it, by acquainting thee with the divine prohibition, by which it's forbidden,
3. Is any thing amiss in thy life? God's Word will correct it, by acquainting thee with the divine prohibition, by which it's forbidden,
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and the judgments of God threatned against, and executed upon men for doing such things. 4. Would'st thou do righteousness? God's Word instruct's thee.
and the Judgments of God threatened against, and executed upon men for doing such things. 4. Wouldst thou do righteousness? God's Word instruct's thee.
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5. Yea, in this waie of reforming thy life doest thou meet with discouragements? God's Word will comfort thee:
5. Yea, in this Way of reforming thy life dost thou meet with discouragements? God's Word will Comfort thee:
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so saie's the Apostle, through the comforts of the Scripture:
so say's the Apostle, through the comforts of the Scripture:
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these are the brests of consolation. There is not any thing by which thou maiest bee discouraged in this business of the Reformation of thy waie (mocks, slanders, frowns or threatnings of great men, loss of goods by confiscation, imprisonment, banishment, torments or death) but from this Word yee may gather grounds of comfort against the same, these Are the breasts of consolation. There is not any thing by which thou Mayest be discouraged in this business of the Reformation of thy Way (mocks, slanders, frowns or threatenings of great men, loss of goods by confiscation, imprisonment, banishment, torments or death) but from this Word ye may gather grounds of Comfort against the same,
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as the childe by sucking draw's milk from his mothers brests; as by enquirie yee may see in all the particulars:
as the child by sucking draw's milk from his mother's breasts; as by enquiry ye may see in all the particulars:
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against persecution and slanders hear our Saviour comforting us, Blessed are they that suffer persecution for righteousness sake:
against persecution and slanders hear our Saviour comforting us, Blessed Are they that suffer persecution for righteousness sake:
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for theirs is the kingdom of Heaven. for theirs is the Kingdom of Heaven.
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Blessed are yee, when men shall revile and persecute you, and speak all manner of evil against you falsly for my Names sake. Blessed Are ye, when men shall revile and persecute you, and speak all manner of evil against you falsely for my Names sake.
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Rejoice and bee exceeding glad, for great is your reward in heaven, for so they persecuted the Prophets, which were before you. Rejoice and be exceeding glad, for great is your reward in heaven, for so they persecuted the prophets, which were before you.
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Against the loss of all for the testimonie of a good Conscience, hear what hee saie's by waie of comfort.
Against the loss of all for the testimony of a good Conscience, hear what he say's by Way of Comfort.
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Every one that shall forsake houses, or brethren, or sisters, or father, or mother, or wife, Every one that shall forsake houses, or brothers, or Sisters, or father, or mother, or wife,
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or children, or lands, for my names sake, shall receiv an hundred fold, and shall inherit everlasting life. or children, or Lands, for my names sake, shall receive an hundred fold, and shall inherit everlasting life.
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Against imprisonment hear that, Fear none of the things which yee shall suffer, for the divel shall cast som of you into prison, that yee may bee tried,
Against imprisonment hear that, fear none of the things which ye shall suffer, for the Devil shall cast Some of you into prison, that ye may be tried,
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and yee shall have tribulation ten daies. Bee thou faithfull unto death, and I will give thee the crown of life. and ye shall have tribulation ten days. Bee thou faithful unto death, and I will give thee the crown of life.
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Against the frowns and threatnings of men hear that comfort. Fear not them that kill the bodie, and are not able to kill the soul:
Against the frowns and threatenings of men hear that Comfort. fear not them that kill the body, and Are not able to kill the soul:
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are not two sparrows sold for a farthing? and one of them shall not fall to the ground without your father. Are not two sparrows sold for a farthing? and one of them shall not fallen to the ground without your father.
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But the very hairs of your head are numbered; fear not therefore, yee are of more value then many sparrows. But the very hairs of your head Are numbered; Fear not Therefore, ye Are of more valve then many sparrows.
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Against the thanklesness of the world for the service which yee do, hear the Apostle, Knowing that your labor shall not bee in vain in the Lord.
Against the thanklesness of the world for the service which ye do, hear the Apostle, Knowing that your labour shall not be in vain in the Lord.
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In a word, against all afflictions, to the suffering of which ye may bee exposed, hear that ground of comfort, Our light afflictions, which are but for a moment, shall work for us a far more exceeding and eternal weight of glorie:
In a word, against all afflictions, to the suffering of which you may be exposed, hear that ground of Comfort, Our Light afflictions, which Are but for a moment, shall work for us a Far more exceeding and Eternal weight of glory:
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and that, If so bee that wee suffer with him, that is, with Christ, wee shall bee also glorified together: and that, If so be that we suffer with him, that is, with christ, we shall be also glorified together:
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for I reckon, that all the afflictions of this present life are not worthie to bee compared with the glories that shall bee revealed in us. for I reckon, that all the afflictions of this present life Are not worthy to be compared with the Glories that shall be revealed in us.
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Thus is the Word of God able to animate us against all those things, that may dishearten us from the cleansing of our waie,
Thus is the Word of God able to animate us against all those things, that may dishearten us from the cleansing of our Way,
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yea, thus is it every waie usefull to help us in this business.
yea, thus is it every Way useful to help us in this business.
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Ʋse 1. Let us bee thankful to God, for that hee hath given us his Word so singularly useful in all kinds for the dispatch of so great a business,Ʋse 1. Let us be thankful to God, for that he hath given us his Word so singularly useful in all Kinds for the dispatch of so great a business,
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and so necessarie, as is the reforming of our waies: A jewel it is of special price.
and so necessary, as is the reforming of our ways: A jewel it is of special price.
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David, in respect of that part of it, which was then written (which was the Pentateuch, the five books of Moses ) could yet rais up himself and others to the praising of God:David, in respect of that part of it, which was then written (which was the Pentateuch, the five books of Moses) could yet rays up himself and Others to the praising of God:
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Hee hath, saie's hee, shewed his Word unto Jacob, his statutes and his judgments unto Israel; He hath, say's he, showed his Word unto Jacob, his statutes and his Judgments unto Israel;
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Hee hath not dealt so with any nation, and as for his judgments, they have not known them, and thence hee infer's, Hallelu-jah, Praise yee the Lord: He hath not dealt so with any Nation, and as for his Judgments, they have not known them, and thence he infer's, Hallelujah, Praise ye the Lord:
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how much more have wee caus to bless the Name of our God, who hath given us the sacred Canon perfect, not onely the books of Moses, as the Text,
how much more have we cause to bless the Name of our God, who hath given us the sacred Canon perfect, not only the books of Moses, as the Text,
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but the writings of the Prophets, as a Comment thereon;
but the writings of the prophets, as a Comment thereon;
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nor onely the books of the Old Testament, which were the New Testament veiled, but also the books of the New Testament, which are the Old Testament reveiled? wee may much more saie, Non taliter fecit Deus omni populo:
nor only the books of the Old Testament, which were the New Testament veiled, but also the books of the New Testament, which Are the Old Testament revealed? we may much more say, Non taliter fecit Deus omni populo:
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God hath not dealt so with other people: God hath not dealt so with other people:
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how many great nations are there in the world, to whom the Word of God hath not com? they for want of it sit in darkness,
how many great Nations Are there in the world, to whom the Word of God hath not come? they for want of it fit in darkness,
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and in the region of the shadow of death, but the light hath shined on us:
and in the region of the shadow of death, but the Light hath shined on us:
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they are as Egypt under that plague of darkness, that might bee felt: wee, as the Israëlites in Goshen, having light in their dwellings.
they Are as Egypt under that plague of darkness, that might be felt: we, as the Israëlites in Goshen, having Light in their dwellings.
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St Paul moving the question, What is the preferment of the Jews? what is the benefit of circumcision? presently return's answer, Verily, great every waie:
Saint Paul moving the question, What is the preferment of the jews? what is the benefit of circumcision? presently return's answer, Verily, great every Way:
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specially becaus the Oracles of God were committed unto them: specially Because the Oracles of God were committed unto them:
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how great then is our preferment? What caus have wee then to bee thankful unto God? how great then is our preferment? What cause have we then to be thankful unto God?
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2. Let us all, and do yee, young men, make use of the Word of God for this blessed purpose,
2. Let us all, and do ye, young men, make use of the Word of God for this blessed purpose,
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for the cleansing of your waies: To this purpose (wee see) it's profitable: and for this end God hath afforded it to us:
for the cleansing of your ways: To this purpose (we see) it's profitable: and for this end God hath afforded it to us:
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to this purpose then let us make use of it, that wee frustrate not God's exspectation: and therefore
to this purpose then let us make use of it, that we frustrate not God's expectation: and Therefore
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1. That wee may see what hath been amiss in our lives, let us frequently compare our selvs with the Word of God,
1. That we may see what hath been amiss in our lives, let us frequently compare our selves with the Word of God,
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and look our selvs in this Glass; bring wee our words, actions and thoughts to a privie search hereby.
and look our selves in this Glass; bring we our words, actions and thoughts to a privy search hereby.
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It's the counsel of the Prophet, Let us search and trie our waies, and turn again to the Lord:
It's the counsel of the Prophet, Let us search and try our ways, and turn again to the Lord:
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Repentance is necessarie, as that, without which it's impossible to bee saved: for so our Saviour saie's, Except yee repent, yee shall all likewise perish:
Repentance is necessary, as that, without which it's impossible to be saved: for so our Saviour say's, Except ye Repent, ye shall all likewise perish:
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would yee not perish? repent:
would ye not perish? Repent:
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but the searching of our waies is enjoined, as subservient to the turning to the Lord, implying, that (as Salvation is not atteinable without repentance,
but the searching of our ways is enjoined, as subservient to the turning to the Lord, implying, that (as Salvation is not atteinable without Repentance,
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so) repentance is impossible without search of our waies:
so) Repentance is impossible without search of our ways:
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and the same is implied in that speech of the Psalmist, I considered my waies and turned my feet unto thy testimonies: and the same is implied in that speech of the Psalmist, I considered my ways and turned my feet unto thy testimonies:
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Oh then neglect not this business of the search of your waies.
O then neglect not this business of the search of your ways.
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Call to minde the thoughts of your heart, the words of your mouth, the works of your hands:
Call to mind the thoughts of your heart, the words of your Mouth, the works of your hands:
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consider them, whether they bee good or bad:
Consider them, whither they be good or bad:
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and to this end, trie them by the touch-stone of the Word, weigh them in this ballance of the Sanctuarie,
and to this end, try them by the touchstone of the Word, weigh them in this balance of the Sanctuary,
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if yee finde them agreeable with this Word, or not contrarie to it, yee may conclude them to bee lawful and good:
if ye find them agreeable with this Word, or not contrary to it, ye may conclude them to be lawful and good:
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but if they bee contrarie to it, they are sinful and damnable:
but if they be contrary to it, they Are sinful and damnable:
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this Word of God is a true and sure Glass, that will represent things to us,
this Word of God is a true and sure Glass, that will represent things to us,
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as indeed they are, and will not deceiv us: If wee stand to the verdict of our own imagination, wee may bee deceived;
as indeed they Are, and will not deceive us: If we stand to the verdict of our own imagination, we may be deceived;
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There is a waie (saie's Solomon) that is right in a man's eies, but the end thereof are the waies of death. There is a Way (say's Solomon) that is right in a Man's eyes, but the end thereof Are the ways of death.
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If wee stand to the verdict of men, wee may bee deceived:
If we stand to the verdict of men, we may be deceived:
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there are in the world flattering sycophants, that for a meals meat, having mens persons in admiration, will call evil good, darkness light, bitter sweet, praising those things which will prove bitter in the end:
there Are in the world flattering Sycophants, that for a meals meat, having men's Persons in admiration, will call evil good, darkness Light, bitter sweet, praising those things which will prove bitter in the end:
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and there are rigid censurers, who will call good evil, and light darkness, and sweet bitter:
and there Are rigid censurers, who will call good evil, and Light darkness, and sweet bitter:
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But if wee stand to the judgment of the Word of God, wee cannot bee deceived, by the consonancie of our words, thoughts,
But if we stand to the judgement of the Word of God, we cannot be deceived, by the consonancy of our words, thoughts,
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and actions with this Word, the goodness and rectitude of them will appear to our comfort,
and actions with this Word, the Goodness and rectitude of them will appear to our Comfort,
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so that wee shall not need to regard the censures of men;
so that we shall not need to regard the censures of men;
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and their dissonancie from it will shew the pravitie and crokedness of them, and so wee shall bee stirred up and excited to humble our selvs before God for them, and to depart from them.
and their dissonancy from it will show the pravity and crokedness of them, and so we shall be stirred up and excited to humble our selves before God for them, and to depart from them.
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As then yee love your selvs, and would bee set right in the judgment of your waies, bee persuaded not to make your selvs, nor other men your judges; but bring your selvs;
As then ye love your selves, and would be Set right in the judgement of your ways, be persuaded not to make your selves, nor other men your judges; but bring your selves;
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and your conversation to the trial of God's Word, by which come's the knowledg of sin. and your Conversation to the trial of God's Word, by which come's the knowledge of since.
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2. Do nothing rashly, speak nothing rashly, think nothing rashly, but upon mature consideration going before.
2. Do nothing rashly, speak nothing rashly, think nothing rashly, but upon mature consideration going before.
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This is a branch of that watchfulness, which the Scripture every where enjoine's.
This is a branch of that watchfulness, which the Scripture every where enjoine's.
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The Porters at great mens gates suffer not every one to enter that would but they first examine them, What are you? Whence are you? Whether tend you? otherwise they may bee in danger to entertein theeves and robbers in stead of friends.
The Porters At great men's gates suffer not every one to enter that would but they First examine them, What Are you? Whence Are you? Whither tend you? otherwise they may be in danger to entertain thieves and robbers in stead of Friends.
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So let us bee circumspect over our whole conversation: give not entertainment to every thought, that would enter and lodg within us;
So let us be circumspect over our Whole Conversation: give not entertainment to every Thought, that would enter and lodge within us;
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give not waie to every word, to every action: unspeakable danger may, and cannot but issue upon it:
give not Way to every word, to every actium: unspeakable danger may, and cannot but issue upon it:
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but examine them first, what are you? good? or evil? whence are you? from God? or from Satan and corruption? whether tend you? to heaven? or to hell? to God's honor and my own comfort? or to the dishonor of God,
but examine them First, what Are you? good? or evil? whence Are you? from God? or from Satan and corruption? whither tend you? to heaven? or to hell? to God's honour and my own Comfort? or to the dishonour of God,
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and my own horror? by this means yee shall prevent a world of mischief. Oh therefore let this bee the care of us all.
and my own horror? by this means ye shall prevent a world of mischief. O Therefore let this be the care of us all.
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And to guide us in this examination, let us not stand upon humane judgment, our own, or of others:
And to guide us in this examination, let us not stand upon humane judgement, our own, or of Others:
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but bring all to the triall of God's Word, weigh all in this ballance, trie all by this touch-stone:
but bring all to the trial of God's Word, weigh all in this balance, try all by this touchstone:
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and if they agree with it, wee may bee bold and confident to speak such words, to do such actions, to entertein such thoughts:
and if they agree with it, we may be bold and confident to speak such words, to do such actions, to entertain such thoughts:
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whatsoever wee may suffer for it in the world at the hands of men, they are good, they are from God, they tend to Heaven, to God's honor, and our own Salvation:
whatsoever we may suffer for it in the world At the hands of men, they Are good, they Are from God, they tend to Heaven, to God's honour, and our own Salvation:
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but if they bee contrarie to the Word of God, they are wicked, they are from the divel and corruption, they tend to hell, to God's dishonor,
but if they be contrary to the Word of God, they Are wicked, they Are from the Devil and corruption, they tend to hell, to God's dishonour,
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and your own present discomfort, and your everlasting perdition: venture not upon them though yee might thereby gain ten thousand worlds.
and your own present discomfort, and your everlasting perdition: venture not upon them though ye might thereby gain ten thousand world's.
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And thus taking heed to your conversation according to God's Word, yee shall cleans or redress your waies.
And thus taking heed to your Conversation according to God's Word, ye shall cleans or redress your ways.
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3. That wee may thus reap the benefit of God's Word for the cleansing of our waie, let us exercise our selvs constantly in it, hear it read,
3. That we may thus reap the benefit of God's Word for the cleansing of our Way, let us exercise our selves constantly in it, hear it read,
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and preached publickly, read it privately:
and preached publicly, read it privately:
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how els shall yee bee able to make use of it, for search of your by-past courses,
how Else shall ye be able to make use of it, for search of your bypast courses,
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for the trial of words, actions and thoughts for the future? Hearken wee therefore to our Saviour, Search the Scriptures, and to St Paul, Let the Word of Christ dwell plentifully in you.
for the trial of words, actions and thoughts for the future? Harken we Therefore to our Saviour, Search the Scriptures, and to Saint Paul, Let the Word of christ dwell plentifully in you.
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This concern's not us onely, that are in the Ministerie, but also all ordinarie Christians: nor concern's it onely old men, that are readie to depart out of the world,
This concern's not us only, that Are in the Ministry, but also all ordinary Christians: nor concern's it only old men, that Are ready to depart out of the world,
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but it belong's also to you, that are young men, for even to you also belong's the care to cleans your waie, to which this Word of God is subservient, Timothie from a childe knew the scriptures.
but it belong's also to you, that Are young men, for even to you also belong's the care to cleans your Way, to which this Word of God is subservient, Timothy from a child knew the Scriptures.
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Put not off this studie then either to other men, or to another time, but set your selvs to it, and even now: Put not off this study then either to other men, or to Another time, but Set your selves to it, and even now:
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Consider the opportunities that yee have:
Consider the opportunities that ye have:
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the Word of God is written, yea, it's printed, so that yee may compass it at an easie rate:
the Word of God is written, yea, it's printed, so that ye may compass it At an easy rate:
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and it's translated into your mother-tongue, that so yee may know what yee read, nor is there danger in reading it,
and it's translated into your Mother-tongue, that so ye may know what ye read, nor is there danger in reading it,
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as somtimes it was to our Predecessors in this land, and is stil in those Countries that lie under the Romane yoke.
as sometimes it was to our Predecessors in this land, and is still in those Countries that lie under the Roman yoke.
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Nor are yee told, that it's unlawfull for you to do it, nay, yee are frequently taught, that it is a necessarie dutie, and frequently excited to it:
Nor Are ye told, that it's unlawful for you to do it, nay, ye Are frequently taught, that it is a necessary duty, and frequently excited to it:
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oh, if, after all this, yee shall neglect this dutie, how shall yee answer it to God? how can it bee,
o, if, After all this, ye shall neglect this duty, how shall ye answer it to God? how can it be,
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but that yee should finde that to bee true, which our Saviour said, This is condemnation, that light is com into the world,
but that ye should find that to be true, which our Saviour said, This is condemnation, that Light is come into the world,
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and men love darkness rather then light: and men love darkness rather then Light:
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oh therefore bee yee persuaded, both young and old, to lay hold upon the gracious opportunities, which God put's into your hands:
o Therefore be ye persuaded, both young and old, to lay hold upon the gracious opportunities, which God put's into your hands:
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what a sad business will it bee, if by your neglect of this grace of God, yee shal move God, in displeasure to bring such times upon you,
what a sad business will it be, if by your neglect of this grace of God, ye shall move God, in displeasure to bring such times upon you,
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as in which yee would bee glad to read the Scriptures and may not? do it therefore, while yee may;
as in which ye would be glad to read the Scriptures and may not? do it Therefore, while ye may;
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let no daie pass over your head without reading som part of it:
let no day pass over your head without reading Some part of it:
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this will bee a comfortable evidence to you, that yee are in the number of them that shall bee blessed:
this will be a comfortable evidence to you, that ye Are in the number of them that shall be blessed:
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for so saie's the Psalmist, Blessed is hee that delight's in the law of the Lord,
for so say's the Psalmist, Blessed is he that delight's in the law of the Lord,
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and exerciseth himself therein daie and night; and Exerciseth himself therein day and night;
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yea, thus shall yee bee enabled to the cleansing of your waie, which yee have heard to bee a dutie, that so mainly concern's you.
yea, thus shall ye be enabled to the cleansing of your Way, which ye have herd to be a duty, that so mainly concern's you.
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Consider what hath been said, and the Lord give you understanding in all things. FINIS.
Consider what hath been said, and the Lord give you understanding in all things. FINIS.
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