Apples of Gold, Book · Part 5

Apples of Gold · Book · Part 5

p. 174Good Counſ to Young men

Ah young man! who art thou, and what is thy name, or fame, what is thy power or place, what is thy dignity or glory, that thou dareſt promiſe thy ſelf an exemption from ſharing in as ſad a portion as ever Juſtice gave to thoſe who were once very high, who were ſeated among the ſtars, but are now brought down to the ſides of the pit? …ſa. 13.10, 11, …2, 13, 14, 15, 16, 17.I have read a ſtory of one, that gave a young Prodigal a Ring with a deaths head, on this condition, that hee ſhould one hour daily for ſeven p. 175daies together, look and think upon it, which bred a great change in his life.

Ah young men! the ſerious thoughts of death may do that for you, that neither friends, counſel, examples, prayers, Sermons, tears hath not done to this very day. Well, remember this, to labour not to die, is labour in vain, and to put this day far from you, Senibus mors in januis, adoleſcentibus in inſidiis. Bernard. De converſ. ad Cler. c. 14.and to live without fear of death, is to die living. Death ſeizeth on old men, and laies wait for the youngeſt. Death is oftentimes as near the young mans back, as it is to the old mans face.

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

p. 176Do not young men put this day far from you, leaſt you are ſuddenly ſurprized, and then you cry out (when too late) a Kingdome for a Chriſt, a Kingdome for a Chriſt; as once Crookt-back Richard the third in his diſtreſſe, a Kingdome for a horſe, a Kingdome for a horſe.

Ah young men! did you never hear of a young man that cryed out; Oh! I am ſo ſick that I cannot live, and yet (woful wretch that I am) ſo ſinful, that I dare not die; Oh that I might live! Oh that I might die! Oh that I might do neither. Well young men, remember this, the frequent, the ſerious thoughts of death will prevent many a ſin, 2 Pet. 1. 13, 14. Eccleſ. 9.10.2 Pet 1:132 Pet 1:14Eccl 9:10it will arm you againſt many temptations, it will ſecure you from many afflictions, it will keep you from doting on the World, it will make you do much in a little time, it will make death eaſy when it comes, and it will make you look out betimes for a Kingdome that p. 177ſhakes not, for riches that corrupt not, and for glory that fadeth not away. Therefore do not, O do not put the day of death farre from you. Take heed of crying, Cras, Cras, to morrow, to morrow, ſaith Luther, for a man lives forty years before hee knows himſelf to bee a fool, and by that time hee ſees his folly, his life is finiſhed, ſo men dye before they begin to live.

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

This Counſell wiſe Solomon gives to his ſon (or the young men in his time) My ſonne forget not my Law, Prov. 3.1.5 Lean not, is a Metaphor from an old or ſick man leaning on his ſtaff, &c.Prov 3:1Prov 3:5but let thy heart keep my Commandements: Truſt in the Lord with all thy heart, and lean not to thy own underſtanding.

Youth is the age of folly, of vain-hopes, and over-grown confidence. Ah! how wiſe might p. 178many have been; had they not been too early wiſe in their own opinion.

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

Ah! Young men, keep cloſe in every action to this one principle, viz. in every action reſolve to bee diſcreet and wiſe, rather than affectionate and ſingular.

I Remember that a young Gentleman of Athens being to anſwer for his life, hired an Orator to make his defence, and it pleaſed him well at his firſt reading, but when the young man by often reading it, that hee might recite it publikely by heart, begunne to grow weary and diſpleaſed with it, the Orator bid him conſider that the p. 179J…dges and the People were to h…ar it but once, and then it was l…kely that they at the firſt inſtant might bee as well pleaſed as he.

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

Ajax thought it was for cowards and weaklings to lean upon the Lord for ſuccour, not for him, whence hee was foiled; lean not to great parts, lean not to natural or acquired accompliſhments, leaſt you looſe them and your ſelves too. Leaning to p. 180natural, or moral excellencies is the ready way to bee ſtript o… all. Babylon that bore her ſel… bold upon her high Towers thick walls, and twenty year… proviſion laid in for a ſiege, wa… ſurprized by Cyrus.

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

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

Ah! Young men, Young men, 2 Pet. 1.4 Pſal. 27.12 Pet 1:4Ps 27:1if you will needs be leaning, then lean upon precious Promiſes, p. 181lean upon the rock that is higher than your ſelves, lean upon the Lord Jeſus Chriſt as John did, who was the youngeſt of all the Diſciples, and the moſt beloved of all the Diſciples. John 21.20. ch. 13.23.John 21:20John leaned much, and Chriſt loved him much. O lean upon Chriſts wiſdome for direction, lean upon his power for protection, Can. 8.5lean upon (his Purſe) his fulneſs for Proviſion, lean upon his eye for approbation, lean upon his righteouſneſs for juſtification, lean upon his blood for remiſſion, lean upon his merits for ſalvation. As the young Vine without her wall to ſupport her, will fall and ſink: So will you young men without Chriſt puts under his everlaſting armes to ſupport you, and uphold you; therefore above all leanings, lean upon him, by leaning on him you will engage him; by leaning on him you will gain more honor than you can give; by leaning on him, you p. 182may even command him, and make him eternally yours, &c.

Thirdly, If you would bee good betimes, if you would ſeek and ſerve the Lord in the ſpring and morning of your dayes, then take heed of flatterers and flatterie. Ah! how many Young men might have been very good, who are now exceeding bad, by hearkning to flatterers, and affecting flattery. Flattery undid young Rehoboam, 1 Kin. 12. and ch. 22. Act. 12.22.23, 24.1 Kgs 12Acts 12:22Acts 12:23Acts 12:24Ahab, Herod, Nero, Alexander, &c. Flatterers are ſoul-murderers, they are ſoul-undoers, they are like evil Chyrurgions that skin over the wound, but never heal it.

Anaſtatius the Emperours motto was (mellitum venenum blanda oratio) ſmooth talk proves often ſweet Poyſon; Flattery is the very ſpring and mother of all impiety, it blows the Trumpet and draws poor ſouls into rebellion againſt God, as Sheba drew Iſrael to rebel againſt p. 183David, it put our firſt Parents upon taſting the forbidden fruit, it put Abſolou upon dethroning of his father, it put Haman upon plotting the ruine of the Jews, it put Corah, Dathan, and Abiram upon rebelling againſt Moſes; it makes men call evil good, and good evil, darkneſſe light, and light darkneſs, &c. it puts perſons upon neglecting the means of Grace, upon undervaluing the means of Grace, and upon contemning the means of Grace; it puts men upon abaſing God, ſlighting Chriſt, and vexing the ſpirit, it unmans a man, it makes him call black, white, and white black, it makes a man change Pearls for Pebles, and Gold for Counters, The Flatterers told Dionyſius that his ſpittle was as ſweet as honey. Rev. 3.17, 18Rev 3:17Rev 3:18it makes a man judge himſelf wiſe, when hee is fooliſh; knowing, when hee is ignorant; holy, when hee is Prophane; free, when hee is a Priſoner; rich, when hee is Poor; high, when hee is low; full, when hee is empty; happy, when he is miſerable. p. 184Ah! Young men, young men, take heed of Flatterers, they are the very worſt of ſinners, they are left of God, blinded by Satan, hardned in ſin, and ripened for hel. God declares ſadly againſt them, and that in his word, and in his works; in his word, as you may ſee by comparing theſe ſcriptures together, Deut. 29.18, 19, 20. Pſal. 78.36 Pſal. 36.1.2. Job. 17.5. Ezek. 12.24. Dan. 11.21, 32, 34. Pſ. 12.2, 3. They ſpeak vanity every one with his neighbour, with flattering lips, and with a double heart, do they ſpeak. Karath ſignifies any cutting off, either by death or baniſhment, &c.The Lord ſhall cut off all flattering lips, and the tongue that ſpeaketh proud things; And as God declares ſadly againſt them in his word, ſo hee hath declared terribly againſt them in his works, as you may runne and read in his judgements executed upon Ahabs flattering Prophets, and upon Haman, and upon Daniels (Princely) falſe accuſers, &c. And why then will not p. 185you ſtop your ears againſt thoſe wretches, that the hand and heart of God is ſo much againſt?

Again, A preacher in Conſtantines time, preſumed to call the Emperour Saint to his face, but he went away with a check. Euſeb. de vit. Conſt l. 4.4As God declares againſt them, ſo good men deteſt them, and declare againſt them, as you may ſee by comparing theſe Scriptures together, Pſal. 5.8, 9, 10. Prov. 2.16. Prov. 7.21. Prov. 28.23. Job 32.21, 22. 1 Theſſ. 2.5.20. Prov. 20.19. Meddle not with him that flattereth with his lips? Why ſo? why, becauſe a man that flattereth his Neighbour, ſpreadeth a net for his feet, Prov. 29.5. The Hebrew word (Mahhalik from hhalak) that is here rendred flatterer, ſignifies a ſmooth boots, a ſoft butter-ſpoken man, becauſe flatterers uſeth ſmooth ſoft ſpeeches. Alſo the word ſignifies to divide, becauſe a Flatterers tongue is divided from his heart. Flatterers have their nets, and thoſe that give ear to them will bee taken to their ruine. A lying p. 186tongue hateth thoſe that are afflicted by it, The Hebrew wordand a flattering mouth worketh ruine, foreignProv. 26. ult. A flattering mouth ruines name, Dahbah, ſignifies ſuch aviolent forceing of one, as he cannot ſtand, it ſignifies to throw down, to drive on forwards till a man fall into deſtruction.ſame, eſtate, body, ſoul, life.

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

Now ſhall good men deteſt them, and abhor them as they are the peſt of peſts, the plague of plagues, and will you own them, will you take pleaſure in them, to your ruine here and hereafter, the Lord forbid? Oh ſay to all flatterers, as hee to his Idols, Hoſ. 14.8Hos 14:8Get you hence, for what have I more to do with you.

Nay once more conſider, that p. 187not onelyonly the good, but the bad, not onelyonly the beſt, but (ſome of) the worſt of men have manifeſted their deteſtation of Flatterers and flattery.

Leo the Emperour uſed to ſay, (occulti inimici peſſimi) a cloſe enemy is farre worſe than an open. When a Court Paraſite praiſed Sigiſmund the Emperour above meaſure, the Emperour gave him a ſound box on the ear.

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

When the Flatterers flattered Antigonus, hee cryed out (mentiris, mentiris in gutture, Hae virtutes non laetent in me) thou lieſt, thou lieſt in thy throat, theſe vertues p. 188that thou ſpeakeſt of, I have not in me, but I am like a Leopard that have ten black ſpots to one white.

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

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

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

Ah! Young men, Young men, ſhall God, ſhall good men, ſhall bad men, deteſt and declare againſt Flatterers and flattery, p. 189and will not you turn a deaf ear upon them, yea fly from them, as from a Serpent, and ſhun them as you would ſhun hell it ſelf, if you do not, the very Heathens but now cited, will riſe in judgement againſt you.

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

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

When Aſtyages ſet his own Sonne before him to feed upon him; O but let every young man ſay, (into whoſe hands this treatiſe ſhall fall) Quod Deo p. 190placet mihi placet) that which pleaſeth God pleaſeth mee. I have been the longer upon this out of love to young mens ſouls, Whileſt an Aſſe is ſtroaked under the belly you may lay on his back what burden you pleaſe.who are ſo apt to bee inſnared in the Flatterers net, if ever you would bee good in good earneſt, you muſt abhor Flatterers as the firſt born of the Devil, and as ſuch that are moſt pernitious to mens happineſſe both here and hereafter.

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

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

p. 191Fourthly, If you would bee good betimes, if you would ſeek and ſerve the Lord in the ſpring and morning of your dayes, then take heed of engageed affections to the things of the World. The Young man in the Goſpel took many a ſtep towards heaven, Mat. 19.16-24Matt 19:16–24All theſe things have I kept from my Youth up, what lack I yet? Chriſt makes a very fair offer to him in the next words, Jeſus ſaid unto him, if thou wilt be perfect, go and ſell that thou haſt, and give to the Poor, and thou ſhalt have treaſure in heaven, and come and follow mee; thou ſhalt have heaven for earth, a Sea for a drop, a treaſure for a mite, a crown for a crum. I but the young mans affections were ſtrongly engaged to the things of the world, Multi amando res noxias ſunt miſeri, babend… miſeriores. Auguſt. in Pſal. 26.Ps 26and therefore he turns his back upon Chriſt, and goes away ſorrowful, becauſe he had great poſſeſſions. O the madneſs, the folly of this young man, who to enjoy a little temporal p. 192felicity, hath bid an everlaſting farewell to Chriſt and Glory, in that Gen. 13.2. it is ſaid that Abraham was very rich in Cattel, in ſilver, and in gold, the Hebrew word (Cabedh) that is here rendred rich, ſignifies heavy, it ſignifies a burden, to ſhew us that riches are a heavy burden, and a hinderance many times to heaven and happineſſe, and this young man in the Goſpel found it ſo to his eternal undoing. Though the Load-ſtone cannot draw the Iron when the Diamond is in preſence, yet earthly poſſeſſions did draw this young mans ſoul away, when Chriſt the Pearl of price was preſent, the World is a ſilken net, and this young man found it ſo; the world is like Golden fetters, and this young man found it ſo; the world is like ſweet poyſon, and this young man found it ſo; They are dulce venenum, a ſweet poyſon. Bern.for hee had drunk ſo large a draught of it, that there was no room in his ſoul for Chriſt or heaven, for p. 193grace, or glory. Some ſay that when the Serpent Scytale cannot overtake the flying Paſſengers, ſhee doth with her beautiful colours ſo aſtoniſh and amaze them, that they have no power to paſs away, till ſhe have ſtung them; ſuch a Serpent the World proved to the young man in the Goſpel, it did ſo affect him and take him, ſo amaze him, and amuze him, that hee could not ſtir till it ſtung him to death. When the Moon is fulleſt it is furtheſt from the Sun, ſo the more men have of the World, the further (commonly) they are from God, and this the young man in the Goſpel made good.

Many have ventured life and limb, If money were thrown to the dogs, they would not ſo much as ſmell at it, the greater is their folly and madneſſe that will go to hells gates for it.and many a better thing to gain the things of this World, and yet after all, they have got nothing at all. Achans golden wedge, proved a wedge to cleave him, and his garment, a garment to ſhrow'd him.

The whole world is circular, p. 194the heart of man is triangular, and wee know a circle cannot fill a triangle; yea if it be not filled with the three perſons in Trinity, it will bee filled with the world, the Fleſh, and the Devil. The World may be reſembled to the fruit that undid us all, which was fair to the ſight, ſmooth in handling, ſweet in taſte, but deadly in effect and operation.

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

The World in all its bravery is no better than the Cities which Solomon gave to Hiram, 1 King. 9.131 Kgs 9:13which hee called Cabul, that it to ſay, diſpleaſing — or dirty, the World will afford nothing but trivial Flowers, ſurrounded with many bryers: O the Vanity! the uncertainty, the imperfection of all things below, if a man ſhould weigh his pay and his pains together, his miſeries, and his pleaſures together, his joys and p. 195his ſorrows together, his mercies, and his croſſes together, his good daies, and his bad dayes together, will he not conclude vanity of Vanity, and all is Vanity?

It was a wiſe and Chriſtian Speech of Charles the fift, In my other Treariſes you may read more of the vanity, inſufficiency, impotency, mutability, uncertainty, and inconſtancy of the World, and to them I refer you.to the Duke of Venice, who when hee had ſhew'd him the glory of his Princely Palace and earthly Paradiſe, inſtead of admiring it or him for it, onelyonly returned him this grave and ſerious memento (Haec ſunt quae faciunt invitos mori) theſe are the things which make us unwilling to dye, it was a good ſaying of one to a great Lord (upon his ſhewing him his ſtately houſe and pleaſant Gardens) Sir you had need make ſure of heaven, or elſe when you dye, you will bee a very great looſer.

Ah! Young men, Young men, tis onelyonly heaven that is above all winds, ſtormes, and tempeſts, nor hath God caſt p. 196man out of Paradiſe for him to think to finde out another Paradiſe in this world, the main reaſon, why many young men dote upon the world, is becauſe they are not acquainted with a greater glory; men ate Acorns till they were acquainted with the uſe of Wheat. Rev. 12.1Rev 12:1The woman had the Moon under her feet when ſhee was cloathed with the Sun, and had a Crown of twelve ſtars upon her head.

Ah! Young men, were you but cloathed with the Sunne of Righteouſneſs, and had you a crown ſet upon your heads, by the hand of faith, you would have all the things of this world which are as low, Heb. 11.24, 25, 26, 27, 35. ch. 10.34.Heb 11:24Heb 11:25Heb 11:26Heb 11:27Heb 11:35beſpotted, and mutable, as the Moon, under your feet; well young men, as ever you would be good betimes, ſit looſe from the things of this world, be no longer worſhippers of this Golden calf, and never let the World, that ſhould bee but your Servant, become your Lord; O p. 197Oh let not the Devil and the World have more ſervice for an ounce of gold! than Chriſt ſhall have for the Kingdome of Heaven.

Ah young men! the world and you muſt part, or Chriſt and you will never meet; you cannot ſerve God, and Mammon. Mat. 6.24.Matt 6:24The two poles ſhall ſooner meet, than the love of Chriſt, and the love of the world.

Fifthly, if you would be good betimes if you would know, ſeek, and ſerve the Lord in the ſpring and morning of your youth; then take heed betimes of carnal reaſon, Gal. 1.15, 16.Gal 1:15Gal 1:16take heed of conſulting with fleſh and blood; many a hopeful young man hath been undone temporally, and undone eternally by hearkening to thoſe evil counſellors.Cicero a Heathen could ſay, that man would not bee ſo wicked, and do ſo wickedly, were it not for his reaſon.

Carnal reaſon is an enemy, yea an utter enemy, nay, it is not only an utter enemy, but it is enmity, yea enmities, Rom. 8.7. An enemy may bee reconciled, but p. 198enmity can never bee reconciled. Carnal Reaſon is not only averſe, but it is utterly averſe to all goodneſſe; it builds ſtrong holds and ſyllogiſms againſt the moſt glorious Goſpel-truths, and accounts the precious things of Chriſt as a ſtrange thing; carnal Reaſon will make God and Goſpel do homage to it; when carnal Reaſon is in the Throne, Chriſt and his truths muſt all bow, or bee judged before its bar.

Ah young men, young men! as ever you would bee good betimes, ſtop your ears againſt all carnal Reaſonings within you; carnal Reaſon judges the choiceſt things of the Goſpel to bee meer fooliſhneſſe; 1 Cor. 1.23.1 Cor 1:23it is purblinde, and cannot ſee how to make a right judgement of Chriſt, his word, his waies, and yet will controule all.

If you are reſolved to bee ſtill ſcholars to this Maſter, then you muſt reſolve to bee unhappy here, p. 199and miſerable hereafter. But

It is ſafer and better for you to imitate thoſe young men, who in the morning of their daies have graciouſly, wiſely, and reſolutely withſtood thoſe evil Counſellors; carnal Reaſon, fleſh and blood; Joſeph and Moſes, Daniel, Gen. 39.7, 8, 9, 10, 11, &c. Heb. 11.24, 25, 26. Dan. 1.Gen 39:7Gen 39:8Gen 39:9Gen 39:10Gen 39:11Heb 11:24Heb 11:25Heb 11:26Dan 1Shadrach, Meſhach, and Abednego; all theſe in the Prim-roſe of their youth were good, at turning the deaf ear to carnal counſel, and carnal counſellors.

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

Another famous example you have in the ſtory of King Edward the ſixth, when Cranmer and Ridly came to him, and were very earneſt to have him give way p. 200to his Siſter the Lady Mary to have Maſſe; hee ſtood out and pleaded the caſe with them that it was a ſin againſt God, and provoking to the eyes of his glory, &c. but they ſtill continued to uſe many carnal arguments to perſwade the King (who was but a child about fifteen years of age) but hee withſtood them a great while, but at length when hee ſaw hee could not prevail with all his pleading againſt thoſe grave men, but that they ſtill continued their ſuit, hee burſt out into bitter weeping, and ſobing, deſiring them to deſiſt; the motioners, ſeeing his zeal and conſtancy wept as faſt as hee, and being overcome, they went away, and told one that the King had more divinity in his little finger, than they had in all their bodies. Ah young men! it will bee your ſafety, and your glory to write after this princely coppy, when you are ſurrounded with carnal reaſon, and carnal counſellors, &c.

p. 201Sixthly, and laſtly, If you would bee good betimes, then take heed of comparing your ſelves with thoſe that are worſe than your ſelves. Joh. 9.39, 40.John 9:39John 9:40Young men are very apt to compare themſelves with thoſe that are worſe than themſelves, and this proves a ſnare unto them, yea oftentimes their bane, their ruine; As it did the young Phariſee in the Goſpel, Luk. 18.11, 12, 13, 14. Thales one of the ſeven ſages being asked what was the eaſieſt thing in the world to do, anſwered, to know other mens faults, and none of our own.Luke 18:11Luke 18:12Luke 18:13Luke 18:14who pleaded his negative Righteouſneſſe, hee was not as other men are, extortioners, unjuſt, adulterers, and ſtood on his comparative goodneſſe, nor as this Publican; hee ſtands not only upon his compariſons, but upon his diſpariſons, being blind at home, and too quick-ſighted abroad, hee contemneth and condemneth the poor Publican who was better than himſelf; making good, that ſaying of Seneca the nature of man, ſaith hee, is very apt (utimur perſpicillis magis quam ſpeculis) to uſe ſpectacles to behold other mens faults, rather p. 202than looking-glaſſes to behold our own; ſuch Phariſees do juſtly incur the cenſure which that ſowre Philoſopher paſt upon Grammarians, Diogenes apud L…ium. l. 6.that they were better acquainted with the evil of Ulyſſes, than with their own.

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

Sirs, do not delude and befool your own ſouls, if you are not as wicked as others, Mat. 11.22, 23, 24, 25. As in Heaven one is more glorious than another, ſo in Hell one ſhall bee more miſerable than another. Aug.Matt 11:22Matt 11:23Matt 11:24Matt 11:25you ſhall not bee as much tormented as others, but yet you ſhall bee as certainly damned as others, you ſhall as certain to hell as others, you ſhall as ſure bee ſhut out for ever from God, Chriſt, Saints, Angels, and all the treaſures, p. 203pleaſures, and glories of Heaven, as others, except it bee prevented, by timely repentance on your ſide, and pardoning mercy on Gods. Wilt thou count it madneſſe Oh young man in him that is ſick to reaſon thus, I am not ſo ſick as ſuch and ſuch, and therefore I will not ſend to the Phyſitian, and in the wounded man to ſay, I am not ſo deſperately wounded as ſuch and ſuch, and therefore I will not ſend to the Surgeon; and in the traitor to ſay, I am not guilty of ſo many foul and hainous treaſons as ſuch and ſuch, and therefore I will not look after a pardon; and in the neceſſitous man, to ſay, I am not ſo hard put to it as ſuch and ſuch, and therefore I will not welcome a hand of charity? and wilt thou not count it the greateſt madneſſe in the world for thee to put off thy repentance, and thy returning to the Lord in the ſpring and morning of thy youth, becauſe that thou art not as ſinful p. 204as wicked as ſuch and ſuch, if to have a ſofter bed, a milder puniſhment in hell, than others, will ſatisfy thee, then go on; but if thou art afraid of the worm that never dyes, and of the fire that never goes out, being like that ſtone in Arcadia, which being once kindled, could not be quenched; O then begin to bee good betimes; O ſeek and ſerve the Lord in the ſpring and morning of your dayes!Chryſoſt. Hom. 44. in Matth.

To think often of Hell, is the way to be preſerv'd from falling into hell. Ah! Young men, Young men, that you would often conſider of the bitterneſs, of the damneds torments, and of the pittileſneſs of their torments, and of the diverſity of their torments, and of the eaſeleſnes of their torments, and of the remedileſneſs of their torments. (Momentaneum eſt quod delectat, Aeternum quod cruciat.) The ſinners delight here is momentany, that which torments hereafter is perpetual; when a p. 205Sinner is in hell, doſt thou think Oh young man, that another Chriſt ſhall be found to dye for him, or that the ſame Chriſt will bee crucifyed again for him, or that another Goſpel ſhould bee preached to him, Surely no.

Ah, Why then wilt thou not betimes return and ſeek out after the things that belong to thy everlaſting Peace. Jac. Rev. hiſt. Pontif. Rom. 199.I have read of Pope Clement the fifth, that when a young Nephew of his dyed, hee ſent his Chaplain to a Necromancer, to know of him how it fared with him in the other World, the Conjurer ſhewed him to the Chaplain lying in a fiery bed in hell, which when the Pope underſtood, hee never joyed more, &c.

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

Bellarmine tells us of a certain advocate of the Court of Rome, p. 206that being at the point of death, Bellar. de arte moriendi. l. 2. c. 10.was ſtirred up by them that ſtood by to repent and call upon God for mercy, hee with a conſtant countenance, and without ſigne of fear, turned his ſpeech to God, and ſaid, Lord, I have a deſire to ſpeak unto thee, not for my ſelf, but for my wife and Children, for I am haſtening to hell, neither is there any thing that thou ſhouldeſt do for mee; and this he ſpake ſaith Bellarmine (who was preſent and heard it) as if hee had ſpoke of a journey to ſome Village, or Town, and was no more affrighted.

Sir Francis Bacon alſo in his Hiſtory of Henry the Seventh, relates how it was a common by-word of the Lord Cordes, that hee would bee content to lye ſeven years in hell, ſo hee might win Calice from the Engliſh; but if thou O young man art given up to ſuch deſperate Atheiſme, and carnal Apprehenſions of Hell; I am affraid God will p. 207confute thee one day by fire and brimſtone, but I would willingly hope better things of all thoſe young perſons, into whoſe hands this Treatiſe ſhall fall, and thus you ſee what things muſt bee declined and avoided, if ever you would be good betimes, if ever you would ſeek and ſerve the Lord in the ſpring and morning of your daies.

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

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

Firſt, You muſt labour to acquaint your ſelves with the Scripture betimes, you muſt ſtudy the Word betimes, David ſtudied the Word in the morning of p. 208his dayes in the primroſe of his youth, Pſal. 119.97; 98 99, 100, 101, 102, 103Ps 119:97Ps 98:99Ps 98:100Ps 98:101Ps 98:102Ps 98:103and this made him wiſer than his enemies, yea, than his teachers, this made him as much excel the Ancients, as the Sunne excels the Moon, or as the Moon excels the twinkling ſtars. Timothy was good betimes, and no wonder, for in the prime-roſe of his dayes, 2 Tim. 3.15 foreign. from a ſuckling.2 Tim 3:15hee was acquainted with the Scripture, hee was inured to the Word from his child-hood, yea from his infancy, as the word properly ſignifies, ſo in that 119 Pſalm the 9. Wherewithall ſhall a young man cleanſe his way? by taking heed according to thy Word; there is no way to a holy heart, and a clean life, but by acquainting of your ſelves with the Word betimes; one hath long ſince obſerved, Aug.that God hath bowed down the Scriptures to the capacity even of babes and ſucklings, that all excuſe may be taken away; and that young men may bee encouraged to ſtudy the p. 209Scripture betimes. Ah! Adoro Plenitudinem Scripturarum. Tertullian.Young men, no Hiſtories are comparable to the Hiſtories of the Scriptures, 1 for Antiquity. 2 Rarity. 3 Variety. 4 Brevity. 5 Perſpicuity. 6 Harmony. 7 Verity. All other books cannot equal Gods, either in age, or authority, in dignity, or excellency, in ſufficiency, or glory.

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

The whole Scripture is but one intire love letter, Gregory, calls the Scripture (Cor & animam Dei) the heart and ſoul of God.diſpatcht from the Lord Chriſt to his beloved Spouſe, and who then but would ſtill be a reading in this love letter? Like Caecilia a Roman maiden of Noble Parentage, who carried alwaies about her the New-Teſtament, that ſhee p. 210might ſtill be a reading in Chriſts love letter, and behold the ſweet workings of his love, and heart, towards his dear and precious ones.

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

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

Auguſtine profeſſeth that the Sacred Scriptures were his holy delight; Hier. Epiſtola. ad Heliod. in Epitaphium Nepotiani.And Hierom tells (us) of one Nepotianus, who by long and aſſiduous meditation on the holy Scriptures, had made his breaſt the library of Jeſus Chriſt. p. 211And Rabbi Chiia in the Jeruſalem Talmud, ſaith, that in his account all the World is not of equal value with one word out of the Law. That which a Papiſt reports lyingly of their Sacrament, of the Maſs, viz. that there are as many myſteries in it, as there bee drops in the Sea, duſt on the earth, Angels in heaven, ſtars in the skye, Atomes in the Sun-beams, or ſand on the Seaſhore, &c. may be truly aſſerted of the holy Scriptures.

Oh the myſteries, the excellencies, the glories, that are in the Word; Ah, no book to this book, none ſo uſeful, none ſo needful, none ſo delightful, none ſo neceſſary to make you happy, and to keep you happy, as this. It is ſaid of Caeſar, (major fuit cura Caeſari libellorum quam purpurae) that he had greater care of his books, than of his Royal Robes, for ſwimming thorow the waters to eſcape his enemies, hee carried his books in his hand p. 212above the waters, but loſt his Robe, now what are Caeſars books to Gods books?

Ah! Pſ. 119Ps 119Young men, young men, the Word of the Lord is a light to guide you; a Counſellor to counſel you, a comforter to comfort you, a ſtaffe to ſupport you, a ſword to defend you, and a Phyſitian to cure you, the word is a Mine to enrich you, a Robe to cloath you, and a Crown to crown you, it is bread to ſtrengthen you, and wine to cheere you, and a honey-comb to feaſt you, and muſick to delight you, and a Paradiſe to entertain you.

Oh! The Jewiſh Rabbins were wont to ſay, that upon every letter of the ſaw, there hangs mountains of profitable matter.Therefore before all, and above all, ſearch the Scripture; ſtudy the Scripture, dwell on the Scripture, delight in the Scripture, treaſure up the Scripture, no wiſdome to ſcripture Wiſdome, no knowledge to Scripture knowledge, no experience to Scripture experience, no comforts to Scripture comforts, no p. 213delights to Scripture delights, no convictions to Scripture convictions, nor no converſion to ſcripture converſion.

Auguſtin hearing a voice from heaven, Tolle lege.that bad him take and read, whereupon turning open the new-Teſtament, hee fell upon that place, Rom. 13.13, 14Rom 13:13Rom 13:14Let us walk honeſtly, as in the day, not in rioting and drunkenneſſe, not in chambering and wantonneſſe, not in ſtrife, and envying. But put yee on the Lord Jeſus Chriſt, and make not proviſion for the fleſh, to fulfil the luſts thereof. This Scripture ſo ſunk into his heart, as that it proved the means of his converſion, as himſelf reports; Lib. 8. conf. cap. 12.this Auguſtin as hee was once Preaching, his memory failing of him contrary to his purpoſe, he fell upon reproving the Manicheans, and by a ſcripture or two not before thought of, Poffidon de vita, Auguſtin.to confute their hereſies, he converted Firmus a Manichaean, as he after acknowledged to Auguſtin, bleſſing God for that ſermon.

p. 214It is reported of one Adrianus, who ſeeing the Martyrs ſuffer ſuch grievous things in the cauſe of God, hee asked what was that which cauſed them to ſuffer ſuch things, and one of them named that text, Cor. 2.9Eye hath not ſeen, nor ear heard, neither hath it entred into the heart of man to conceive the things which God hath prepared for them that love him, and this text was ſet home, with ſuch a power upon him, as that it converted him, and made him to profeſs Religion, and not onelyonly to profeſs it, but to dye a martyr for it.

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

I have read of a ſcandalous Miniſter that was ſtruck at the heart, and converted in reading that ſcripture, Rom. 2.21Rom 2:21Thou which teacheſt another, teacheſt thou not thy ſelf, &c?

Wee read that Paphnutius converted Thais and Ephron, two famous p. 215ſtrumpets from uncleanneſſe, only with this Scripture Argument, That God ſeeth all things in the dark, Heb. 4.13.Heb 4:13when the doors are faſt, the windows ſhut, the Curtains drawn, &c.

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

I have read of a young Lady, Origen was her Schoolmaſter.called Potamia, of a very illuſtrious family, who endured very much in her Martyrdome, by the extream cruelty of Baſilides her executioner, yet after her death hee bethinking himſelf of the holy words, and Scripture expreſſions that were uttered by her, during her cruel torments, became a Chriſtian, and within p. 216few daies after, was himſelf likewiſe crowned with Martyrdome.

James Andreas a godly Miniſter, hearing of a Jew, that for theft was hanged by the heels, with his head downward, having not ſeen that kinde of puniſhment, hee went to the place where hee was hanging between two Dogs that were alwaies ſnatching at him to eat his fleſh, the poor wretch repeated in Hebrew ſome verſes of the Pſalms, wherein hee cryed to God for mercy, whereupon Andreas went near to him, and inſtructed him in the Principles of Chriſtian Religion, about Chriſt the Meſſiah, &c. Exhorting him to beleeve in him, A miracle of mercy.and it pleaſed God ſo to bleſſe his Scripture exhortations to him, that the Dogs gave over tearing of his fleſh, and the poor Jew deſired him to procure that hee might bee taken down and baptized, and hung by the neck for the quicker diſpatch p. 217which was done accordingly.

I might produce other inſtances, but let theſe ſuffice to provoke all young perſons to a ſpeedy, ſerious, diligent, and conſtant ſtudy of the Scripture. Much in the word is wrap't up in a little. It is more to bee admired, than to have Homers Iliads comprized in a nut ſhel. Heb. 9.4.Heb 9:4Ah ſirs! you do not know how ſoon your blinde mindes may bee enlightened, your hard hearts ſoftened, your proud ſpirits humbled, your ſinful natures changed, your defiled conſciences purged, your diſtempered affections regulated, and your poor ſouls ſaved, by ſearching into the Scriptures, by reading the Scripture, and by pondering upon the Scripture; you ſhould lay up the Manna of Gods word in your hearts, as Moſes laid up the Manna in the golden pot. And as Tamar did with the ſtaff and ſignet that ſhee received from Judah, Gen. 38.18. — 36.Gen 38:18ſhee laid them up till ſhee came to ſave her life, and did ſave her life by it, as you may ſee in holy ſtory. p. 218The laying up of the word now, may bee the ſaving of your ſouls another day.

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

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

Narciſſus a beautiful youth, though hee would not love them that loved him, yet afterwards fell in love with his own ſhadow: Ah! how may young men in theſe daies, 2 Theſ. 2.10, 11, 12.2 Thess 2:102 Thess 2:112 Thess 2:12who were once lovely and hopeful, are now fallen in love with their own and others ſhadows, with high empty aiery notions, and with ſtrange monſtrous ſpeculations to their own damnation.

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

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

Secondly, if you would bee good betimes, then you muſt acquaint p. 220your ſelves with your ſelves betimes; if you would bee gracious in the ſpring, and morning of your daies: then you muſt ſee betimes how bad you are, how vile, how ſinful, how wretched you are? no man begins to bee good, till hee ſees himſelf to bee bad; the young Prodigal never began to mend, Luk. 15.12, … 22.Luke 15:12Luke 15:22hee never thought of returning to his Father, till hee came to himſelf, till hee began to return into his own ſoul, and ſaw himſelf in an undone condition.

Ah! Young men, Young men, you muſt ſee your ſelves to bee children of Wrath, Epheſ. 2.1, 2, 3.12, 13. Rom. 6.16. John 8.44. 2 Tim. 2.26.Eph 2:1Eph 2:2Eph 2:3Eph 2:12Eph 2:13Rom 6:16John 8:442 Tim 2:26to bee Enemies, to bee Strangers, to bee afar off from God, from Chriſt, from the Covenant, from heaven, to bee Sinnes ſervants, and Satans bond ſlaves, the ready way to bee found, is to ſee your ſelves loſt, the firſt ſtep to mercy, is to ſee your miſery, the firſt ſtep towards Heaven is to p. 221ſee yourſelves neer to hell, you won't look after the Phyſitian of ſouls, Auſtin ſaith, he would willingly go thorow hell to Chriſt, ſo will all that ſee their need of Chriſt.you won't prize the Phyſitian of ſouls, you won't deſire the Phyſitian of ſouls, you won't match with the Phyſitian of ſouls, you won't fall in love, in league with the Phyſitian of ſouls, you won't reſign up your ſelves, to the Phyſitian of ſouls, till you come to ſee your wounds, till you come to feel your diſeaſe, till you ſee the tokens, the plague ſores of divine wrath, and diſpleaſure upon you; as the whole do not need the Phyſitian, ſo they do not deſire, they do not care for the Phyſitian.

Ah! Young men, Zanche writ a Tractat, Quod nihil ſcitur.as you would bee good betimes, begin to acquaint your ſelves with your ſinful ſelves betimes, begin to acquaint your ſelves betimes with your natural and undone condition.

There is a threefold ſelf.

1 There is a natural ſelf, as a mans parts, wit, reaſon, will, p. 222affections, and inclinations, &c.

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

3 There is a ſinful ſelf, Luther ſaid, that if a man could perfectly ſee his own faults, the ſight thereof would be a very hell unto him.and ſo a mans corruptions, luſts, ſinful nature and diſpoſitions are called ones ſelf, now if ever you would bee good betimes, you muſt acquaint your ſelves with your ſinful ſelves betimes.

Demonicus being asked at what time hee beganne to bee a Philoſopher, anſwered, when I began to know my ſelf. So a man never beginnes to bee a Chriſtian, till he begins to know himſelf. And indeed for a man to know himſelf, to acquaint himſelf with himſelf, is one of the hardeſt works in all the World. For as the eye can ſee all: things but it ſelf, ſo moſt can diſcern all faults but their own. Henry the Fourth Emperor of Germany his uſual ſpeech was (Multi multa p. 223ſciunt, ſe autem nemo) many know much, but few know themſelves.

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

Juvenal ſaith, that this ſaying know thy ſelf came from heaven. Macrobius ſaith, that the Oracle of Apollo being demanded what courſe ſhould bee taken for attaining to felicity? anſwered, onelyonly teach a man to know himſelf.

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

p. 224This duty the Apoſtle charges upon the Epheſians, Remember that you being in times paſt Gentiles in the fleſh, Eph. 2.11.12 Of dull and inſenſible men, one long ſince thus complained (patientius ferre Chriſti jacturam, quam ſuam) that they did more calmly paſs by the injuries done to Chriſt, then thoſe that were done unto themſelves; O the plague of unſenſibleneſſe.Eph 2:11Eph 2:12that at that time yee were without Chriſt, aliens from the Common-wealth of Iſraels and ſtrangers from the covenant of Promiſe, having no hope, and without God in the world. Here are five withouts, without Chriſt, without the Church, without the Promiſe, without hope, and without God in the world; man in his natural ſtate is afar off (hee is without) three manner of wayes.

1 In point of opinion and apprehenſion.

2 In point of fellowſhip and communion.

3 In point of grace and converſion.

As you would be good betimes, dwell much upon your corrupt nature betimes; Ah! Such is the corruption of our nature, that propound any divine good to it, it is entertained as fire by water, or p. 225wet wood, with hiſſing; propound any evil, then it is like fire to ſtraw, it is like the fooliſh Satyre, that made haſte to kiſs the fire, it is like that unctious matter, which the naturaliſts ſay, ſucks and ſnatches the fire to it, with which it is conſumed; till you come to bee ſenſible of this, you will never beginne to be good, you will never look to have your hearts changed, and your ſouls ſaved.

The Ethiopians paint Angels black, and Devils white, in favour of their own complexion, & they ſay, that if the bruite creatures could draw a picture of the divine nature, they would make their ſhape the Copy, and thus they flatter and delude themſelves; take heed young men, take heed, that you don't put the like cheats upon your own ſouls, take heed that you bee not like thoſe Limners, who ſo as they can make a mans picture gay and gaudy, care not to draw it, p. 226ſo as to reſemble him, it is ſafeſt and beſt O young man! to know the worſt of thy ſelf, and to know thy ſelf as thou art in thy ſelf, and not as thy own flattering heart, or as other flatterers may repreſent thee to thy ſelf.

Thirdly, If you would bee good betimes, then you muſt acquaint your ſelves with Jeſus Chriſt betimes, you muſt know him betimes, a man never beginnes to bee good, till he begins to know him that is the fountain of all goodneſs; John 17.3John 17:3This is life eternal to know thee, the onelyonly true God, and Jeſus Chriſt whom thou haſt ſent.

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

The Spaniards ſay of Aquinas, that hee that knows not him, knows not any thing, but hee that knows him, knows all things; p. 227he that knows Jeſus Chriſt, not notionally onelyonly, but practically, not apprehenſively onelyonly, but affectively, hee knows all things that may make him happy; but hee that knows not Jeſus Chriſt, knows nothing that will ſtand him in ſtead when hee ſhall lye upon a dying bed, and ſtand before a judgement ſeat.

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

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

Dear hearts, as ever you would be good betimes, you muſt labour p. 228even as for Life, to know and bee thorowly acquainted with theſe ſix things, concerning Jeſus Chriſt betimes.

Firſt, If you would bee good betimes, then you muſt know betimes that there is every thing in Chriſt, that may incourage you to ſeek him, and ſerve him, to love him, Nec Chriſtus, acc …oelum, patilur hyperbolen.and obey him, to beleeve on him, and to marry with him. If you look upon his names, his natures, his offices, his graces, his dignities, his excellencies, his royalties, his glories, his fulneſſes, they all ſpeak out as much. Are you poor? why Chriſt hath tryed Gold to enrich you; Rev. 3.18Rev 3:18are you naked? Chriſt hath white rayment to cloathe you; are you ſpiritually blind? Chriſt hath eye-ſalve that will enlighten you; are you in ſtraits? hee hath wiſdome to Counſell you; 1 Cor. 1.301 Cor 1:30are you unrighteous? hee will bee righteouſneſs to you; are you unholy? hee will bee holineſs and ſanctification to you; p. 229are you hungry? John. 6 48 Iſa. 55.1 Mat. 11.28 Mat. 9.12John 6:48Isa 55:1Matt 11:28Matt 9:12hee is bread to feed you; are you thirſty? hee is wine and milk to ſatisfy you; are you weary? hee is a bed, a ſeat, to reſt you; are you ſick? why, hee is a Phyſitian to cure you, &c. (Omne bonum in ſummo bono) all good is in the chiefeſt good. The Creatures have their particular goodneſs, health hath its particular goodneſs, and wealth hath its particular goodneſs, and learning hath its, and the favour of the Creature hath its, &c. but now Jeſus Chriſt hee is an univerſal good, Chriſt is the Bonum in quo omnia bona.all the petty excellencies that are ſcattered abroad in the Creatures, are united to Chriſt; yea all the whole volume of perfections which is ſpread thorow heaven and earth is epitomized in him. (Ipſe unus erit tibi omnia, quia in ipſo uno bono, bona ſunt omnia. Aug. One Chriſt will bee to thee inſtead of all things elſe, becauſe in him are all good things to be found. Abrahams ſervant brought forth jewels p. 230of ſilver, Gen. 24.53Gen 24:53and jewels of gold to win Rebeccah's heart to Iſaac; ſo ſhould you, O young men, be often in preſenting to your own view, all thoſe amiable and excellent things that bee in Chriſt, to win your hearts over to Chriſt betimes.

Secondly, If you would bee good betimes, Heb 7.25. foreign. Perpetually, Conſtantly. Mat. 9.28 Iſa. 63.1 Mighty to ſaveHeb 7:25Matt 9:28Isa 63:1then you muſt know betimes that Jeſus Chriſt is mighty to ſave, hee is able to ſave to the uttermoſt, all them that come unto him, that beleeve in him, that caſt themſelves upon him. The Lord hath laid help upon one that is mighty, Chriſt ſaves perfectly, thorowly, perpetually, them that come unto him.

The three tongues that were written upon the Croſs, in Greek, Latin, and Hebrew, to witneſs Chriſt to bee the King of the Jews, do each of them in their ſeveral Ideoms avouch this Axiome, that Chriſt is an all-ſufficient Saviour, and a threefold p. 231cord is not eaſily broken. They ſay it is true of the Oyle at Rhemes, that though it be continually ſpent in the auguration of their Kings of France, yet it never waſteth; Chriſt is that pot of Mannah, that cruſe of Oyle, Chriſt is never vacuis manibus, empty-handed.that bottomeleſs Ocean, that never fails his people; there is in Chriſt an all-ſufficiency, for all Creatures at all times, in all places.

The great Cham is ſaid to have a tree full of pearls hanging by …ſters, but what is the great …ams tree, Rev. 22.2 Chriſt is like the trees of the ſanctuary, which were both for meat and for medicine. Ezek. 47.12Rev 22:2Ezek 47:12to Chriſt our tree of Life, who hath all variety and plenty of fruit upon him; the happineſſes that comes to beleevers by Chriſt are ſo many, that they cannot bee numbred, ſo great that they cannot bee meaſured, ſo copious that they cannot bee defined, ſo precious that they cannot bee valued, all which ſpeaks out the fulneſs and all-ſufficiency of Chriſt.

There is in Chriſt (plenitudo p. 232abundantiae, and plenitudo redundantiae) a fulneſs of abundance, and a fulneſſe of redundancy, as well as a fulneſs of ſufficiency.

There is in Chriſt.

1 The fulneſs of the ſpirit.

2 The fulneſs of grace.

3 The fulneſs of the Image of God.

4 The fulneſs of the Godhead.

5 The fulneſs of glory.

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

Plutarch in the Life of Phocion, tells us of a certain Gentlewoman of Jonia, who ſhewed the wife of Phocion all the rich jewels and precious ſtones ſhee had; ſhe anſwered her again, all my riches and jewels is my husband Phocion; ſo may a penitent ſinner ſay of his bleſſed Saviour. Chriſt is all my jewels, my riches, my Treaſures, my pleaſures, &c. his ſufficiency is all theſe, and p. 233more then theſe to me.

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

p. 234Thirdly, If you would be good betimes, then you muſt know betimes that there is a marvellous willingneſs & readineſs in Chriſt, to imbrace, to entertain, to welcome returning ſinners, and to ſhew mercy and favour to them. Luk. 15.20, 21, 22.Luke 15:20Luke 15:21Luke 15:22The young Prodigal did but think of returning to his father, and he ran and met him, and inſtead of kicking or killing him, hee kiſt him, and imbrac't him; his bowels rolled within him, and his compaſſions flowed out freely to him. Iſa. 55.1 The meaning is, ſell thy ſelf, thine own wit, reaſon, ſelf-worth, and that is all Chriſt deſires, ſaith Auguſtin upon the words.Isa 55:1Ho every one that thirſteth, come ye to the waters, and hee that hath no money, come yee, buy, and eat, yea, come buy wine, and milk, without mony, and without price. Nazianzen improveth this place thus, Oh this eaſy way of contract, hee giveth more willingly than others ſell, if thou wilt but accept, that's all the price, though you have no merits, though you have nothing in your ſelves to incourage you, yet will you accept? if p. 235you will, all is freely yours; the waters ſhall be yours to cleanſe you, and the milk yours to nouriſh you, and the bread yours to ſtrengthen you, and the wine yours to comfort you; here poor Sinners are called three times to come; come ſaith Chriſt, come, come, to ſhew how marvellous ready and willing hee is, that poor ſinners ſhould taſte of Goſpel delicates, ſo in that John 7.37. Jeſus ſtood and cryed, if any man thirſt, let him come to mee and drink. So in that Rev. 22.17. Let him that is a thirſt come, and whoſoever will, let him take the water of life freely; ſo in that Rev. 3.20. Cant. 2.8 Chriſt comes leaping upon the Mountains, and skipping upon the hills; to ſhew his readineſſe and willingneſs to do good to ſouls.Song 2:8Behold; I ſtand at the door and knock, if any man hear my voice, and open the door, I will come in to him, and will ſup with him, and hee with mee; and ſo in that Luk. 14.21. The Maſter of the houſe, ſaid to his Servant, go out quickly into the ſtreets, and lanes of the City, and bring in hither the Poor, and the maimed, and the halt, and p. 236the blinde. Here is no man of quality, of dignity, of worldly pomp, or glory, or of any ſelf-ſufficiency, that is invited to the feaſt, but a company of poor raged, deformed, ſlighted, neglected, impoveriſhed, wounded ſinners, theſe are invited to feaſt with Chriſt.

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

Fourthly, If you would bee good betimes, then you muſt know betimes that Jeſus Chriſt is deſigned, ſealed, and appointed by the Father, to the office of a Mediatour. John 6.27 The father ſealed, even God, ſo the Greek hath it.John 6:27Labour not for the meat which periſheth, but for that meat which endureth to everlaſting life, which the Son of man ſhall give p. 237unto you, for him hath God the father ſealed: God the father hath made Chriſts Commiſſion authentical, as men do theirs by their Seal. It is a metaphor, a ſimile taken from them who give Commiſſions under hand and ſeal. God the father hath given it under his hand and ſeal, that Jeſus Chriſt is the onelyonly perſon that he hath appointed, and ſealed allowed, and confirmed to the office of our redemption. If Jeſus Chriſt were never ſo able to ſave, and never ſo willing, and ready to ſave poor Sinners, yet if hee were not appointed, deſigned, and ſealed, for that work, the awakened Sinner would never look out after him, nor deſire union with him, nor intereſt in him, and therefore it is of very great conſequence to know that God the father hath ſent and ſealed Chriſt to be a Saviour to his people, him hath God the father ſealed; ſealed by way of deſtination, and ſealed by p. 238way of qualification, ſealed by his doctrin, ſealed by his miracles, ſealed by his baptiſm, ſealed by his Reſurrection, but above all, ſealed by his glorious unction. Iſa. 61.1, 2, 3 Luk. 4.18 Chriſt was anointed of God, 1 By way of deſignation. 2 By way of Qualification. 3 By way of Inauguration. This annointing was ordinarily uſed in the inſtalling men to offices of any eminence.Isa 61:1Isa 61:2Isa 61:3Luke 4:18The ſpirit of the Lord is upon mee, becauſe the Lord hath anointed me to preach good tydings unto the meek, hee hath ſent mee to bind up the broken hearted, to proclaim liberty to the captives, and the opening of the Priſon to them that are bound. To proclaim the acceptable year of the Lord, and the day of vengeance of our God; to comfort all that mourn, to appoint unto them that mourn in Zion, to give unto them beauty for aſhes, the oyle of joy for mourning, the garment of praiſe for the ſpirit of heavineſs, that they might bee called trees of righteouſneſs, the planting of the Lord, that hee might bee glorified, neither Saints, nor Angels, are ſealed and anointed to the great work of redemption, but the p. 239Lord Jeſus is, you ſhould always look upon the Lord Jeſus as ſealed and anointed to the Office of a Mediatour, and accordingly plead with him.

Ah Lord! It is thy Office as thou art a ſealed and an anointed Saviour, and Redeemer to ſubdue my ſinnes, to change my nature, to ſanctify my heart, to reform my life, and to ſave my ſoul, and therefore do it for thy names ſake, O do it for thy Office ſake, do it for thy glories ſake. Pſal. 41.8 Act. 4.27Ps 41:8Acts 4:27Thou art anointed with the Oile of gladneſs above thy fellows; thou haſt a larger effuſion of the ſpirit upon thee than others, thou art anointed with the Holy-Ghoſt, Act. 10.38Acts 10:38and with power after an extraordinary meaſure and manner, thou art indued with all Heroical gifts and excellencies, plentifully, John 1.16 John 3.34John 1:16John 3:34abundantly, tranſcendently, thou art ſealed, and predeſtinated, thou art inveſted into this office of Mediatorſhip under the fathers hand p. 240and ſeal, and therefore whether ſhould I go for ſalvation, for remiſſion, for redemption, for grace, for glory, but to thee?

Fi…thly, If you would bee good betimes, then you muſt know betimes, that there is no way to ſalvation but by Jeſus Chriſt, Act. 4.12 foreign that is by or thorow the mediation of any other.Acts 4:12neither is there ſalvation in any other (ſpeaking of Chriſt) for there is none other name under heaven, given among men, whereby we muſt be ſaved; if ever you are ſaved, you muſt bee ſaved by him, and him onelyonly, you muſt not look for another Saviour, nor you muſt not look for a co-ſaviour, you muſt be ſaved wholly by Chriſt, and onelyonly by Chriſt, or you ſhall never be ſaved; Act. and Mon.you muſt cry out as Lambert did (when hee was in the fire, and lifted up his hands, and fingers ends flaming) none but Chriſt, none but Chriſt. When Auguſtus Caeſar deſired the Senate to joyn two Conſuls with him for the better government of the State, p. 241Suetonius.the Senate anſwered, that they held it as a diminution of his dignity, and a diſparagement of their own judgement, to joyn any with ſo incomparable a man as Auguſtus.

Ah Friends, It is a dimiuntion of Chriſts dignity, ſufficiency, and glory, in the buſineſs of your ſalvation, to joyn any thing with the Lord Jeſus, and it is the greateſt diſparagement in the World to your own judgments, knowledge, Prudence, and wiſdome, to yoak any with Chriſt in the work of Redemption, in the buſineſs of ſalvation.

Auguſtin ſaith, that Mercellina hung Chriſts picture, and the picture of Pithagoras together, many there are not only in Rome, but in England (yea I am afraid in London) who joyn Chriſt, and their works together, Chriſt and their Prayers together, Chriſt and their Teachers together, Chriſt and their mournings together, p. 242Chriſt and their hearings together, Chriſt and their Alms together.

Ah! what a poor, what a weak, what an impotent, what an inſufficient Saviour doth theſe men make Jeſus Chriſt to bee. Except theſe men come off from theſe things, and come up onelyonly to Jeſus Chriſt in the great buſineſſe of ſalvation, they will as certainly, and as eternally periſh (notwithſtanding their hearing, knowing, and talking much of Chriſt) as thoſe that never heard of Jeſus Chriſt.

In the Old Teſtament, Deut. 22.11. ch. 19. v. 19Deut 22:11God commands them not to wear a Garment of diverſe ſorts, as of woollen and linnen together. Neither ſhall a garment mingled of Linnen and woollen come upon thee.

This Law was figurative, and ſhews us that in the caſe of our juſtification, acceptation, and ſalvation, wee are not to joyn our works, our ſervices, with p. 243the righteouſneſs of Chriſt; Phil. 3.9, 10 Rev. 19.8 Gal. 3.28. c. 2.16Phil 3:9Phil 3:10Rev 19:8Gal 3:28God abhors a linſy-woolſy righteouſneſſe. And as by the Letter of this Law in the Hebrews account, one threed of wool in a Linnen garment, or one Linnen threed in a Woollen garment, made it unlawful; So the leaſt manner of mixture in the buſineſs of juſtification, makes all null and void. And if by grace, then it is no more of works: otherwiſe grace is no more grace; Rom. 11.6 Eph. 2.5 Rom 5.15, 16, 8Rom 11:6Eph 2:5Rom 5:15Rom 5:16Rom 5:8But if it bee of works, then it is no more grace: otherwiſe work is no more work; hee that ſhall mix his Righteouſneſs with Chriſts, hee that ſhall mix his puddle with Chriſts purple bloud, his rags with Chriſts royal Robes; his copper with Chriſts Gold, his water with Chriſts wine, &c. is in the ready way to periſh for ever.

On earth Kings love no conſorts, power is impatient of participation. Chriſt will bee Alexander or (Nemo) no body, hee p. 244will bee all in all in the buſineſſe of Juſtification, 1 Cor. 1.30 Rom. 5.19, 201 Cor 1:30Rom 5:19Rom 5:20or hee will bee nothing at all; wee muſt ſay of Chriſt, as it was once ſaid of Caeſar (ſocium habet neminem) hee may have a companion, &c. but hee muſt not have a competitor.

Let us ſay of Chriſt, as the Heathen once ſaid of his Petty gods (contemne minutulos iſtos Deos, modo Jovem propitium habeam) ſo long as hee had his Jupiter to friend, hee regarded them not; So, ſo long as wee have our Jeſus to friend, Eph. 3.9, 10 Pſal. 71.15, 16, 19, compared.Eph 3:9Eph 3:10Ps 71:15Ps 71:16Ps 71:19and his righteouſneſs and bloud to friend, we ſhould contemn all other things, and abhor the bringing of any thing into competition with him; a real Chriſtian cares not for any thing that hath not (aliquid Chriſti) Something of Chriſt in it. Hee that holds not wholly with Chriſt, doth very ſhamefully neglect Chriſt; Aut totum mecum tene, aut totum omitte, ſaith Gregory Nazienzen.

p. 245There is no other name, no other nature, no other blood, no other merits, no other perſon to bee juſtified and ſaved by but Jeſus Chriſt; Iſa. 55.2. Rom. 10.3.Isa 55:2Rom 10:3you may run from Creature to Creature, and from duty to duty, and from Ordinance to Ordinance; and when you have wearied and tyred out your ſelves in ſeeking eaſe and reſt, ſatisfaction and remiſſion, juſtification and ſalvation, in one way and another, you will bee forc'd after all to come to Chriſt, and to cry out, Ah! none but Chriſt, none but Chriſt. Ah! none to Chriſt, none to Chriſt, no works to Chriſt, no duties, no ſervices to Chriſt, no prayers, no tears to Chriſt, no righteouſneſſe, no holineſs to Chriſt. Well friends, remember this, that all the tears in the world cannot wipe off (meritoriouſly) one ſin nor all the grace and holineſs that is in Angels and men, buy out the pardon of the leaſt tranſgreſſion. All remiſſion is only by p. 246the blood of Chriſt.

Sixthly and laſtly, If you would bee good betimes, then you muſt know betimes, that the heart of Jeſus Chriſt is as much ſet upon ſinners now hee is in Heaven, as ever it was when hee was upon earth. Chriſt is not leſſe loving, leſſe mindful, leſs deſirous of ſinners eternal welfare now hee is in Heaven (in a far Country) than hee was when hee lived on earth: 2 Cor. 5.20.2 Cor 5:20witneſſe his continuing the Miniſtery of Reconciliation among poor ſinners, in all ages; witneſſe the conſtant Treatiſe that by his Embaſſadors and Spirit hee ſtill hath with poor ſinners, about the things of their peace, the things of eternity; Rev. 3.20. Iſa. 16.4. Iſa. 27.5.Rev 3:20Isa 16:4Isa 27:5witneſſe his continual knockings, his continual callings upon poor ſinners by his word, Rod, Spirit, to open, to repent, to lay hold on mercy, and to be at peace with him; witneſs his continual wooing of poor ſinners in the face of all neglects, Cant 1.2, 3. Luk, 14.Song 1:2Song 1:3and put offs, p. 247in the face of all delaies and denials; Pro. 6.9. Mat. 22.4.23, 37.Prov 6:9Matt 22:4Matt 22:23Matt 22:37in the face of all harſh entertainment and churliſh anſwers; in the face of all gain-ſayings and carnal reaſonings; in the face of all the ſcorn and contempt that wretched ſinners put upon him; and witneſſe that plain word, Jeſus Chriſt the ſame, yeſterday, Heb. 13.8.Heb 13:8and to day, and for ever. Chriſt is the ſame aforetime, in time, and after time, hee is unchangeable in his eſſence, in his promiſes, and in his affections. I am Alpha and Omega, Re. 1.8, 11. ch. 21.6. ch. 22.13,the beginning and the ending, ſaith the Lord, which is, and which was, and which is to come. The phraſe is taken from the Greek letters, whereof Alpha is the firſt and Omega the laſt; It was a cuſtome among the Turks to cry out every morning from an high Tower God alwaies was, and alwaies will bee, and ſo ſalute their Mahomet.the firſt and laſt letter of the Greek Alphabet is a deſcription of mee, ſaith Chriſt, who am before all, and after all, who am above all, and in all, who am unchangeable in my ſelf, and in my thoughts and good-will to poor ſinners; therefore do not p. 248poor ſouls, entertain any hard thoughts concerning Jeſus Chriſt, as if hee was leſſe mindful, leſſe pittiful, and leſſe merciful to poor ſouls now hee is in Heaven, than hee was when his abode was in this world: And thus I have gone over thoſe ſix things that you muſt know concerning Chriſt betimes, if ever you would bee good betimes. When Pope Leo lay upon his death bed, Cardinal Bembus citing a text of Scripture to comfort him, hee replied (Apage has nug as de Chriſto) away with theſe bawbles concerning Chriſt; but I hope better things of you, and do deſire that you will ſay of all things below this knowledge of Chriſt (that I have opened to you) as that devout Pilgrim, who travelling to Jeruſalem, and by the way viſiting many brave Cities, with their rare monuments, and meeting with many friendly entertainments, would often ſay, I muſt not ſtay here, p. 249this is not Jeruſalem. Ah! ſo do you young men and women, in the midſt of all your worldly delights and contents, cry out, Oh wee muſt not ſtay here, this is not Jeruſalem, this is not that knowledge of Chriſt that I muſt have, if ever I am happy here, and bleſſed hereafter.

Fourthly and laſtly, If you would bee good betimes, then you muſt acquaint your ſelves with thoſe that are good betimes; if you would bee gracious in the ſpring and morning of your youth, then you muſt begin betimes to bee much in with them, who are much in with Chriſt, who lye near his heart, and knows much of his mind: pro. 13.20.Hee that walketh with wiſe men ſhall bee wiſe, but a companion of fools ſhall bee deſtroyed, or as the Hebrew hath it, foreignſhall bee broken in peeces, Shall be broken, or ſhall be worſe from foreign to be naught.as when an army is broken and routed by an enemy. (Holech from Halach) walking with the wiſe, hee ſhall bee wiſe, p. 250for ſo the Original hath it; 'Twas the ſaying of one, as oft as I have been among wicked men, I return home, leſſe a man than I was before.it is not talking with the wiſe, but walking with the wiſe that will make you wiſe; it is not your commending, and praiſing of the wiſe, but your walking with the wiſe, that will make you wiſe; it is not your taking a few turns with the wiſe, that will make you wiſe, but your walking with the wiſe, that will make you wiſe; there is no getting much good by them that are good, but by making them your ordinary and conſtant companions.

Ah friends! you ſhould do as Joſeph in Egypt, of whom the Scriptures ſaith, Pſal. 105.22. (according to the Hebrew phraſe) that hee tied the Princes of Pharaohs Court about his heart: If ever you would gain by the Saints, you muſt binde them upon your ſouls, you muſt labour to have very near, cloſe, and intimate communion with them. The Jews have a Proverb, p. 251that two drye ſticks put to a green one will kindle it; the beſt way to bee in a flame Godward, Chriſt-ward, Heavenward, and Holineſſe-ward, is to bee among the dry ſticks, the kindle-coals, the Saints, for as live coals kindle thoſe that are dead, ſo lively Chriſtians will heat and enliven thoſe that are dead God-wards, Chriſt-wards, Heaven-wards, and holineſſe-wards. As Iron ſharpeneth Iron, ſo doth the face of a man his friend. Mens wits, Prov. 27.17.Prov 27:17parts, gifts, and induſtry, commonly grow more ſtrong, vigorous, and quick, by friendly conference, and communion. And as hee that comes where ſweet ſpices and ointments are ſtirring, carries away a ſweet ſavour with him, ſo hee that converſeth with thoſe that are good, ſhall carry away that goodneſſe and ſweetneſſe with him, that ſhall render him ſweet, deſirable, and delectable to others. p. 252Polemon that Auguſtine ſpeaks of, Arg. Ep. 130.who was all for Wine and play, &c. became a brave man when hee came acquainted with the Philoſophers School. So many young men, that have been all for Wine and women, for playing and toying, for vanity and folly, have become brave men, precious men, by the company, counſel, and example of thoſe who were gracious. Doctor Taylor the Martyr rejoyced that ever hee came into priſon, becauſe hee came thither to have acquaintance with that Angel of God, John Bradford (as hee calls him,) So doubtleſſe many young perſons there bee that have much cauſe to rejoyce, and for ever to bleſſe the Lord that ever they came acquainted with ſuch and ſuch (who fear the Lord, and who walk in his waies) for the good that they have received by them.

Algerius an Italian Martyr ſaid, hee had rather bee in priſon p. 253with Cato, Moſes was of the ſame mind, and mettal. Heb. 11.24, 25, 26, 27.Heb 11:24Heb 11:25Heb 11:26Heb 11:27than with Caeſar in the Senate-houſe.

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

Well young men, remember this, cloaths and company do often times tell tales in a mute, but ſignificant language. Thoſe that keep ill company, are like thoſe that walk in the Sun, who are tan…d inſenſibly.Tell mee with whom thou goeſt, and I will tell thee what thou art, ſaith the Spaniſh Proverb. Cicero (though a Heathen) had rather to have no companion, than a bad one; the Lord grant that p. 254this Heathen (and others among them that were of the ſame minde with him) may never riſe up in judgement againſt any of you, into whoſe hands this Treatiſe may fall. And thus I have diſpatcht thoſe four things that you muſt bee acquainted with betimes, (viz. the Scripture, your own hearts and conditions, the Lord Jeſus Chriſt, and thoſe that fear him) if ever you would bee good betimes.

Secondly, If you would bee good betimes, if you would ſeek and ſerve the Lord in the ſpring and morning of your daies, then you muſt ſhun the occaſions of ſin betimes; a man will never begin to bee good, till bee begin to decline thoſe occaſions that have made him bad, We muſt ſhun (quicquid fuerit male coloratum) whatſoever looks but ill-favouredly, as Bernard hath… i….1 Theſ. 5.22. Abſtain from all appearance of evil. You muſt ſhun and be ſhie of the very appearance of ſin, of the very ſhews and ſhadows of ſin. The word foreign, which is ordinarily rendred; appearance, ſignifies p. 255kind, or ſort; and ſo the meaning of the Apoſtle ſeems to bee this, abſtain from all ſort, or the whole kinde of evil; from all, that is truly ſo, bee it never ſo ſmall. The leaſt ſin is dangerous; Caeſar was ſtab'd with Bodkins, and many have been eaten up of Mice, and Lice. The leaſt ſpark may conſume the greateſt houſe; the leaſt leak may ſink the greateſt ſhip; the leaſt ſin is enough to undo thy ſoul, and therefore ſhun all the occaſions that leads unto it. Job 31.1. Gen. 39.10.Job 31:1Gen 39:10Job made a covenant with his eyes; Joſeph would not bee in the room where his Miſtris was; Pſa. 26.3, 4, 5, 6, 7.Ps 26:3Ps 26:4Ps 26:5Ps 26:6Ps 26:7and David (when himſelf) would not ſit with vain perſons. As long as there is fuel in our hearts for a temptation, wee cannot bee ſecure; hee that hath Gunpowder about him, had need keep far enough off from ſparkles; hee that is either tender of his credit abroad, or comfort at home, had need ſhun, and bee p. 256ſhie of the very ſhew and ſhadow of ſin; hee that would neither wound conſcience, nor credit, God, Jude 23.Jude 1:23nor Goſpel, had need hate the Garment ſpotted with the fleſh. The ſin, and the coat of the ſin is to be hated, ſaith Ambroſe.In the Law God commanded his people, not only that they ſhould worſhip no Idol, but that they ſhould demoliſh all the monuments of them, and that they ſhould make no covenant nor affinity with thoſe who worſhiped them, and all, leaſt they ſhould bee drawn by theſe occaſions to commit Idolatry with them; Latet anguis in herba. Snakes are found among Roſes. Num. 6.3, 4.Num 6:3Num 6:4hee that would not taſte of the forbidden fruit, muſt not ſo much as gaze on it; and hee that would not bee bit by the Serpent, muſt not ſo much as parley with the Serpent.

It is very obſerveable, that in the Law the Nazarite was not only commanded to abſtain from wine and ſtrong drink, Quid eſt vitare peccata, nifi vitare occaſiones peccatorum? Melanct.but alſo hee might not eat Grapes, whether moiſt or drie, nor any thing p. 257that is made of the Vine tree, What is it to avoid ſin, but to avoid the occaſions of ſins?from the kernels, even to the husk; but why not theſe ſmall things, in which there could bee no danger of drunkenneſs? ſurely leaſt by the contentment of theſe, hee might bee drawn to deſire the wine, and ſo bee brought on to ſin, to break his vow, (and ſo make work for Hell, or for the Phyſitian of ſouls.) God here by forbidding the moſt remote occaſions, ſhews how wary, and exactly careful men ſhould bee to ſhun, and avoid all occaſions, provocations, and appearances of evil; and indeed wee had need to keep off from ſlippery places, who can hardly ſtand faſt on dry ground; hee that ventures upon the occaſion of ſin, and then prayes, Lord lead mee not into temptation, is like him that thruſts his finger into the fire, and then prayes that it may not bee burnt; or like him that is reſolved to quench the fire with oil, which p. 258inſtead of quenching it, is as fuel to feed it, and increaſe it. It was a notable ſaying of one, Bernard in Cant. Serm. 65.(Majus eſt miraculum inter vehementes occaſiones non cadere, quam mortuos ſuſcitare) it is a greater miracle not to fall, being among ſtrong occaſions, than it is to raiſe up the dead; hee that would not bee defiled muſt not touch pitch, hee that would not bee burnt muſt not carry fire in his boſome, Prov 6.27, 28, 29.Prov 6:27Prov 6:28Prov 6:29hee that would not cat the Meat, Nondiu intus eſt, periculo pronimus Cypr. Hee is not long ſafe that is near to danger.muſt not meddle with the broth, hee that would not fall into the pit, muſt not dance upon the brink; hee that would not feel the blow muſt keep off from the train; keep thee far from a falſe matter. Exod. 23.7. Hee that will not flye from the occaſions and allurements of ſin (though they may ſeem never ſo pleaſant to the eye, or ſweet to the taſte) ſhall finde them in the end to bee more ſharp than Vinegar, more bitter than Worm-wood, p. 259more deadly than poiſon.

There is a great truth in that ſaying of the ſon of Syrach, Hee that loveth danger, Eccleſ. 3, 26, 27.Eccl 3:26Eccl 3:27ſhall periſh therein; hee that will not decline danger, ſhall not bee able to decline deſtruction.

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

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

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

Scipio Africanus warring in Spain, took new Carthage by ſtorm, at which time a beautiful and noble Virgin fled to him p. 260for ſuccour, to preſerve her chaſtity, hee being but four and twenty years old (and ſo in the heat of youth) hearing of it, Aure, victor.would not ſuffer her to come into his ſight, Dio. in vita.for fear of a temptation, but cauſed her to bee reſtored in ſafety to her Father.

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

Caeſar would not ſearch Pompeyes Cabinet, leaſt hee ſhould finde new matters of revenge.

Plato mounted upon his horſe, and judging himſelf a little moved with pride, did preſently light from his horſe, leaſt hee ſhould bee overtaken with loftineſs in riding.

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

Ah young men, young men! ſhall the very Heathen thus ſhun and flye from the occaſions of p. 261ſin, and will not you? will not you, who ſit under the Sun-ſhine of the Goſpel; theſe will in the great day of account bee ſad, and ſore witneſſes againſt thoſe that dally and play with the occaſions of ſin.

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

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

Geeſe (they ſay) when they flye over Taurus, they keep ſtones in their mouthes, leſt by gagling they ſhould diſcover themſelves to the Eagles which are amongſt p. 262the mountains waiting for them; now if all theſe conſiderations put together, will not work you to decline the occaſions of ſin, I know not what will. There is a truth in that old ſaying,

Hee that will no evil do,

Muſt do nothing that belongs thereto.

The Iſraelites muſt have no leaven in their houſes, Exod. 22.19.Exod 22:19till the paſſeover bee done, leſt they ſhould bee tempted to eat of it.

Thirdly, If you would bee good betimes, then you muſt remember the eve of God betimes, if you would ſeek and ſerve the Lord in the ſpring and morning of your daies then you muſt ſtudy Gods omnipreſence betimes. Pſal. 139.2.14.Ps 139:2Ps 139:14Doth not hee ſee my wayes, Job 31.4. ch. 34.21, 12, &c.Job 31:4and count all my ſteps; for his eyes are upon the wayes of man, and hee ſeeth all his goings? There is no p. 263darkneſs, nor ſhadow of death, where the workers of iniquity may hide themſelves.

I have read that Paphnutius converted two famous young ſtrumpets, Thais and Ephron, Non ſe putent adulteri noctis tenebris, vel parietum obtegi. Beda.from uncleanneſs, only with this argument, that God ſeeth all things in the dark, when the doors are faſt, the windows ſhut, and the curtains drawn. By this very Argument Solomon labours to take off his young man from carnal and ſinful courſes; Pro. 5.20, 21. Noli peccare, Deus videt, angeli a…ant. &c, Take heed what thou doeſt, God beholds thee, Angels obſerve thee.Prov 5:20Prov 5:21And why wilt thou my Son bee raviſh't with a ſtrange woman, and embrace the boſome of a ſtranger? for the wayes of man are before the eyes of the Lord, and hee pondereth all his goings. Thou mayeſt deceive all the World, like that counterfit Alexander in Joſephus his ſtory, but Auguſtus will not bee deceived, hee hath quicker and ſharper eyes.

Ah young men, young men! you may deceive this man and that, and as eaſily deceive your p. 264ſelves, but you cannot deceive him who is (foreign, totus oculus) all-eye. As the eyes of a well drawn picture are faſtened upon thee which way ſoever thou turneſt, ſo are the eyes of the Lord. I have read of one, who being tempted to Adultery, ſaid, they could not bee private enough, and being carried from room to room, anſwered, wee are not yet private enough, God is here. Jer. 12.27. ch. 29.23.Jer 12:27Ah friends! his eyes which are ten thouſand times brighter than the Sun, compaſſeth thy words, thy waies, thy works, thy thoughts, thy bed, thy board, thy bench. The Egyptian Hieroglyphick for God, was an eye on a Scepter, ſhewing that hee ſees and rules all things.

Ah friends! all thoughts, words, hopes, and hearts, are naked, Heb. 4.13. Tetra heliſmena.Heb 4:13opened, diſſected and quartered before that God, with whom you have to do. God is very curious, and exact in marking and obſerving what is done p. 265by men, that he may render to every man according to his works.

Auguſtin ſpeaks of an old Comaedian, Aug. de civ. De…. l. 6. c. 10when having no other ſpectators, went uſually into the Theatre, and acted before the Statues of the Gods.

Ah! Young men, and women, the eye of God ſhould bee more to you than all the World beſides; O, that that Scripture might bee written with the pen of a Diamond upon your hearts. Hear yee not mee (ſaith the Lord) and will you not tremble at my preſence? Jer. 5.21, 22Jer 5:21Jer 5:22There is a great truth in that ſaying of his (Magna nobis ex hac indita eſt probitatis neceſſitas, Boetius de conſol. l. 5quia omnia ante oculos judicis facimus cuncta cernentis,) A great neceſſity of goodneſſe is from hence put into us, becauſe wee do all things before the eyes of a judge, that ſees all things.

Fourthly, If you would bee good betimes, then you muſt hearken to the voice of Conſcience p. 2662 Tim. 1.32 Tim 1:3betimes; a man will never beginne to bee good, till hee beginnes to hearken to what Conſcience ſpeaks; So long as a man turns a deaf ear to Conſcience, Pſal. 58.4 Joh. 3.20, 21Ps 58:4John 3:20John 3:21he is a ſafe priſoner to Satan, and a ſure enemy to good.

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

Ah Young men, do not daily with Conſcience, do not play, do not trifle with Conſcience, do not ſtop your ears againſt Conſcience, hee that will not in his Youth give Conſcience audience, Such ſhall find Conſcience to be index, judex, vindex.ſhall at laſt bee forced to hear ſuch lectures from conſcience, as ſhall make his life a very hell. A ſleepy Conſcience is like a ſleepy Lyon, when hee awakes hee roars and tears, ſo will conſcience, Mar. 9.22. Conſcience is (mille teſtes) a thouſand witneſſes for or againſt a man; hee that hath long turned the deaf ear to Conſcience, ſhall at laſt p. 267finde his Conſcience like Prometheus's vulture, that lyes ever a gnawing. Judas found it ſo, and Spira found it ſo, and Blaer a great Counſellor of Scotland, found it ſo.

I have read of one John Hofmeiſter, that fell ſick in his Inne, Jo. Wolf. lect. memor. To. 2. ad an 1547as hee was travelling towards Auſpurge in Germany, and grew to that horror of Conſcience, that they were fain to bind him in his bed with chains, where hee cryed out, that hee was for ever caſt off by God, and that the promiſes that were ſet before him would do him no good, and all becauſe hee had wounded his Conſcience, and turned a deaf ear to conſcience.

Well young men, if you will not betimes hearken to Conſcience, you ſhall at laſt hear Conſcience ſaying to you, as the probationer Diſciple ſaid to Chriſt, Mat. 8.19Matt 8:19Maſter I will follow thee whither ſoever thou goeſt; ſo ſaith Conſcience, Sinner I have called p. 268upon thee many a thouſand times, and told thee that I muſt by commiſſion, bee thy beſt friend, or thy worſt enemy; but thou wouldeſt not hear, and therefore now I will follow thee, whither ever thou goeſt; faſt, and I will follow thee, and fill thee with horrours, and terrors; feaſt, and I wil follow thee, and ſhew thee ſuch a hand writing upon the wall, as ſhall cauſe thy countenance to change, thy thoughts to bee troubled, Dan. 5.5, 6 Tolle conſcientiam, tolle omnia. Take away Conſcience, and take away all, ſaid the Heathen.Dan 5:5Dan 5:6the joints of thy loins to bee looſed, and thy knees daſhed one againſt another; ſtay at home, and I will follow thee, from bed to board; go abroad, and I will follow thee into all places and companies; and thou ſhalt know that it is an evil and a bitter thing, that thou haſt ſo often and ſo long neglected my calls, and diſobeyed my voice, and walkt contrary to me; now thou ſhalt finde a truth in that ſaying of Luther (una guttula malae conſcientiae totum mare, &c.) one drop of an evill Conſcience p. 269ſwallows up the whole Sea of worldly joy.

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

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

The Philoſophers ſpeaking of happineſs, Quot homines tot ſententiae, ſo many men, ſo many mindswere divided into two hundred eighty eight opinions, every one intending ſomething, and yet reſolving nothing. Therefore the man in Plutarch, hearing them wrangle about mans p. 270(Summum bonum) chiefeſt good; one placing it in this, and another in that, hee went to the market and bought up all that was good, hoping among all he ſhould not miſs of it, but he did; many look for happineſs in ſinne, Iſa. 56.12 Job 28.14Isa 56:12Job 28:14others look for it in the Creatures, but they muſt all ſay it is not in us, (Nil dat quod non habet) nothing can give what it hath not, if the Conduit Pipe hath no water, it can give no water; if a man hath no money, he can give no mony; if the Creatures have no happineſs, they can give no happineſs; Now this jewel, this pearl, happineſs, is not to bee found in the breaſt, in the boſome of creatures, in a word, becauſe I muſt haſten to a cloſe, mans happineſs lys,

Firſt, In his communion with God? as experience and Scripture demonſtrates. Happy is that people, Pſal. 144.15Ps 144:15that is in ſuch a caſe (but give mee that word again) yea, happy is that people, whoſe God is the Lord. A man whoſe p. 271ſoul is in communion with God, ſhall finde more pleaſure in a deſert, in a dungeon, in a den, yea, in death, than in the Palace of a Prince; than in all worldly delights, and contents, &c.

Secondly, In pardon of Sin; Bleſſed is hee whoſe tranſgreſſion is forgiven, whoſe Sinne is covered. Pſal. 32.1, 2Ps 32:1Ps 32:2Bleſſed is the man unto whom the Lord imputeth not iniquity, and in whoſe ſpirit there is no guile. It is not bleſſed is the honourable man, but bleſſed is the pardoned man; it is not bleſſed is the rich man, but bleſſed is the pardoned man; it is not bleſſed is the learned man, but bleſſed is the pardoned man; it is not bleſſed is the politick man, but bleſſed is the pardoned man; it is not bleſſed is the victorious man, but bleſſed is the pardoned man; Do with me what thou wilt, ſince thou haſt pardoned my ſins, ſaith Luther.

Thirdly, In a compleat fruition and enjoyment of God, when wee ſhall be here no more. Bleſſed p. 272are the pure in heart, Mat. 5.8Matt 5:8for they ſhall ſee God. Now they ſee him but darkly, 1 Cor. 13.121 Cor 13:12but in heaven they ſhall ſee him face to face, they ſhall know as they are known; but of theſe things I have ſpoken largely elſewhere, and therefore ſhall ſatisfy my ſelf with theſe hints.

Laſtly, If you would be good betimes, then you muſt break your covenant with ſin betimes, you muſt fall out with your luſts betimes; you muſt arme and fence your ſelves againſt Sin betimes; Iſa. 28, 15.18Isa 28:15Isa 28:18a man never beginnes to fall in with Chriſt, till hee beginnes to fall out with his Sins, till ſin and the ſoul bee two, Chriſt and the ſoul cannot be one; Now to work your hearts to this, you ſhould alwayes look upon ſin under theſe notions:

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

p. 273Dearly beloved, 1 Pet. 2.11 Sins eſpecially againſt knowledge (are peccata vulner antia et divaſtantia) wounding and waſting.1 Pet 2:11I befeech you as ſtrangers and Pilgrims, abſtain from fleſhly luſts, which warre againſt the ſoul. As the Viper is killed by the young ones in her belly; ſo are poor Sinners betraied and killed by their own luſts, that are nouriſhed in their boſomes.

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

Sugred poyſons go down pleaſantly; Oh! But when they are p. 274down, they gall and gnaw, and gripe the very heart-ſtrings aſunder, it is ſo with ſin; Ah! Souls have not you often found it ſo?

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

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

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

The Old man is like a treacherous friend, and a friendly Traitour; though it be a harder p. 275thing to fight with a mans luſts, than it is to fight with the Croſs; yet you muſt fight or dye, if you are not the death of your Sins, they will prove the death of your ſouls.

The Oracle told the Cirrheans (dieſque belli gerendum) they could not be happy unleſs they waged warre night and day; As one of the Dukes of Venice dyed fighting againſt the Nauratines with his weapons in his hand.no more can wee, except wee live and dye fighting againſt our luſts.

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

Well, remember this, the pleaſure and ſweetneſs that follows victory over ſin, is a thouſand times beyond that ſeeming ſweetneſſe that is in ſin, and as victory over ſin is the ſweeteſt victory, ſo it is the greateſt victory, there is no conqueſt to that which is gotten over a mans own corruptions. Hee that is ſlow to p. 276anger, is better than the mighty, and hee that ruleth his ſpirit, than hee that taketh a City. It is noble to overcome an enemy without, but it is more noble to overcome an enemy within; it is honourable to overcome fiery flames, but it is far more honourable to overcome fiery luſts.

When Valentinian the Emperour was upon his dying-bed, among all his victories only one comforted him, Rom. 7.22, 23 2 Cor. 10.3, 4, 5, 6. Gal. 5.17.Rom 7:22Rom 7:232 Cor 10:32 Cor 10:42 Cor 10:52 Cor 10:6Gal 5:17and that was victory over his worſt enemy, viz. his own naughty heart.

Ah young men, young men! your worſt enemies are within you, and all their plots, deſigns, and aſſaults are upon your ſouls, your moſt noble part; they know if that fort Royal bee won, all is their own, and you are undone, and ſhall bee their ſlaves for ever; and therefore it ſtands you upon, to arm your ſelves againſt theſe inbred enemies, and if you ingage Chriſt in the quarrel, you will carry the day, and p. 277when you ſhall lye upon your dying-beds, you will then finde that there is no comfort to that, which ariſeth from the conqueſts of your own hearts, your own luſts.

Secondly, If you would break covenant with ſin, if you would arme and fence your ſelves againſt ſin betimes, 2 Pet. 3.6. Gal. 3.10. Joh. 8.34.2 Pet 3:6Gal 3:10John 8:34then look upon ſin as the ſouls bonds, for as bonds tie things together, ſo doth ſin tie the ſinner, and the curſe together, it bindes the ſinner and wrath together, it links the ſinner and hell together. I perceive that thou art in the gall of bitterneſſe, and in the bond of iniquity; iniquity is a chain, a bond; now bonds and chains gall the body, and ſo do ſin the ſoul, and as poor captives are held faſt in their chains, ſo are ſinners in their ſins; they cannot redeem themſelves by price, 2 Tim. 2. uit.2 Tim 2nor by power.

Ah young men, young men! no bondage to ſoul-bondage, no p. 278ſlavery to ſoul-ſlavery; the Iſraelites bondage under Pharaoh, and the Chriſtians bondage under the Turks, Auguſtine ſaith of Rome, that ſhee was the great Miſtriſs of the world, and the great drudge of ſin.is, but the bondage of the body, of the baſer and ignoble part of man, but yours is ſoul-bondage, ſoul-ſlavery, which is the ſaddeſt and greateſt of all.

Ah friends! You ſhould never look upon your ſins, but you ſhould look upon them as your bonds; yea as the worſt bonds that ever were; all other chains are golden chains, chains of Pearl, compared to thoſe chains of Iron and Braſſe; thoſe chains of luſts with which you are bound. Ah! who can thus look upon his chains, his ſins, and not loathe them, and not labour for freedome from them? Juſtinus the Emperours Motto was (Libert as res ineſtimabilis) liberty is unvaluable; if civil liberty bee, ſurely ſpiritual liberty is much more; if you ask ſouls that were once in a ſtate of bondage, but p. 279are now Chriſts free-men, they will tell you ſo.

It was a good obſervation of Chryſoſtome, Chryſoſt. Hom. 19. in prior. Epiſt. ad Corinth.that Joſeph was the free-man, and his Miſtriſſe was the ſervant, when ſhee was at the beck of her own luſts, when ſhee tempted, and hee refuſed. Such as live moſt above ſin and temptation are the greateſt freemen, others that live under the power of their luſts, are but ſlaves, and in bonds, though they dream and talk of freedome, Tit. 3.3.

Thirdly, If you would break league with ſin, and arm and fence your ſelves againſt it, then look alwayes upon ſin under the notion of fire. Jude 23. Arpazontes ſignifies a violent ſnatching, as the tender-hearted Mother to ſave the life of her child pulls it haſtily, and with violence out of the fire.Jude 1:23And others ſave with fear, pulling them out of the fire. Oh! ſnatch them out of their ſins, as you would ſnatch a child, a friend out of the fire; or as the Angel ſnatch't Lot out of Sodom, haſtily, and with a holy violence; natural fire may burn the houſe, the p. 280goods, the treaſure, the ſervant, the child, the wife, the body, but this fire burns the ſoul, it deſtroies and conſumes that noble part, which is more worth than all the treaſures of a thouſand worlds; every man hath a hand, and a heart to quench the fire which burns his neighbours houſe, but few men have either hands or hearts to quench the fire that burns their neighbors ſouls, this is, and this ſhall bee for a lamentation.D. Deniſons theeefold reſolution. part. 2. Sect. 2.

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

p. 281Firſt, Fire is terrible and dreadful; a ſhip on fire, a houſe on fire, Oh how dreadful is it! ſo ſin ſet home upon the conſcience is exceeding terrible and dreadful. Mine iniquity (ſo the Hebrew) is greater than I can bear; ſin or iniquity is often put for the puniſhment of ſin, by a Metonymie of the efficient for the effect; Gen. 4.13. Mentiris Cain, thou lyeſt Cain, ſaith one on the Text.Gen 4:13for ſin is the natural Parent of puniſhment. Mine iniquity ſaith Cain, is ſo great, and lies ſo heavy, ſo terrible and dreadful upon my conſcience, that it cannot bee forgiven; and thus by his diffidence, hee ſtabs two at once, the mercy of God, and his own ſoul. So Judas, Mat. 27.3, 4, 5.Matt 27:3Matt 27:4Matt 27:5I have ſinned, in that I have betrayed innocent blood, and hee went and hanged himſelf. As there is no fighting with a mighty fire, ſo there is no bearing up, when God ſets home ſin upon the conſcience; a man will then chuſe ſtrangling, or hanging, rather than living under ſuch wounds and laſhes of p. 282conſcience. Hiſtories abounds with inſtances of this nature, but I muſt haſten to a cloſe.

Secondly, Fire is moſt dangerous and pernicious when it breaks forth of the chimny, or of the houſe, ſo it is with ſin. Sin is bad in the eye, 2 Sam. 12.9, 10, 11, 12, 13, 14, 15.2 Sam 12:92 Sam 12:102 Sam 12:112 Sam 12:122 Sam 12:132 Sam 12:142 Sam 12:15worſe in the tongue, worſer in the heart, but worſt of all in the life. Fire, when out of its proper place, may do much hurt in the houſe, but when it flames abroad, then it doth moſt miſchief to others; Sin in the heart may undo a man, but ſin in the life may undo others, as well as a mans ſelf. Set a guard upon thy eye, Job. 31.1. Prov. 4.23. Epheſ. 5.15.Job 31:1Prov 4:23Eph 5:15a greater upon thy heart, but the greateſt of all upon thy life.

Salvian relates how the Heathen did reproach ſome Chriſtians, Salvianus de G. D. l. 4.who by their lewd lives made the Goſpel of Chriſt to be a reproach; where (ſaid they) is that good Law which they do beleeve? where are thoſe rules p. 283of godlineſſe which they do learn? they read the holy Goſpel, and yet are unclean; they hear the Apoſtles writings, and yet are drunk, they follow Chriſt, and yet diſobey Chriſt, they profeſſe a holy Law, and yet do lead impure lives.

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

p. 284Thirdly, Fire hardens, it makes the weak and limber clay to become ſtiff and ſtrong for the Potters uſe. So ſin hardens, it hardens the heart againſt the commands of God, the calls of Chriſt, Jer. 5.3. ch. 19. ult. Iſa. 9.13.Jer 5:3Isa 9:13and the wreſtlings of the Spirit. As you ſee in Pharaoh, the Jews, and moſt that are under the ſound of the Goſpel. Ah! how many hath this fire (ſin) hardened in theſe daies, by working them to ſlight ſoul-ſoftening means, Jer. 2.25. ch. 18.12.Jer 2:25and by drawing them to entertain hardening-thoughts of God, and to fall in with ſoul-hardening company, and ſoul-hardening Principles, and ſoul-hardening examples, of hardened and unſenſible ſinners; one long ſince thus complained that they did (patientius ferre Christi jacturam, quam ſuam) more calmly paſſe by the injuries done to Chriſt, than thoſe which are done unto themſelves; this age is full of ſuch hardened unſenſible ſouls.

p. 285Fourthly, Fire is a lively active element, ſo is ſin. Gen. 22. Pſal. 51. Job 3. Mat. 26. Rom. 1.15, &c.Gen 22Ps 51Job 3Matt 26Rom 1:15Ah how lively and active was this fire in Abraham, David, Job, Peter, Paul, and other Saints? though Chriſt by his death hath given it its mortal wound, yet it lives, and is, and will be active in the deareſt Saints. Though ſin and grace were not born together, neither ſhall they dye together; yet while beleevers live in this world, they muſt live together. There is a Hiſtory that ſpeaks of a Fig-tree that grew in a ſtone wall, and all means was uſed to kill it, they cut off the branches, and it grew again, they cut down the body, and it grew again, Iſedore the Monk was very much out, who vaunted that hee had felt in himſelf no motion to ſin forty years together.they cut it up by the root, and ſtill it lived, and grew untill they pulled down the ſtone-wall; till death ſhall pull down our ſtonewalls; Sin will live, this fire will burn.

Wee may ſay of ſin, as ſome ſay of Cats, that they have many lives; kill them and they will p. 286live again, kill them again, and they will live again; ſo kill ſin once, and it will live again, kill it again, and it will live again, &c. Sin oftentimes is like that Monſter Hydra cut off one head, and many will riſe up in its room.

Fifthly, Fire is of a penetrating nature, Iſa. 1.5, 6. Rom. 7.13.17. Sin is (malum Catholicum) A Catholick evil (Quodcunque in peccato, peccatum eſt) whatſoever is in ſin, is ſin.Isa 1:5Isa 1:6Rom 7:13Rom 7:17it peirceth and windeth it ſelf into every corner and chinck, and ſo doth ſin winde it ſelf into our thoughts, words, and works; it will winde it ſelf into our underſtandings, to darken them; and into our judgements, to pervert them; and into our wills, to poiſon them; and into our affections, to diſorder them; and into our conſciences, to corrupt them; and into our carriages, to debaſe them. Sin will winde it ſelf into every duty, and every mercy, it will winde it ſelf into every one of our enjoyments and concernments.

Hannibal having overcome the Romans, put on their armour p. 287on his ſhoulders, and ſo by that policy they being taken for Romans, won a City; but what are Hannibals wiles, to ſins wiles, or Satans wiles? if you have a minde to bee acquainted with their wiles, look over my Treatiſe called Precious Remedies againſt Satans Devices.

Sixthly and laſtly, Fire is a devouring, a conſuming Element, Pſal. 21.9.Ps 21:9it turns all fuel into aſhes; It is a Woolf that eats up all, 2 Pet. 2.5, 6. Pro. 6.32. Eccleſ. 9.18. Prov. 13.13. ch. 20.29.1. Pro. 11.3. ch. 15.25. ch. 21.72 Pet 2:52 Pet 2:6Prov 6:32Eccl 9:18Prov 13:13Prov 11:3ſo Sin is a fire that devours and conſumes all, it turned Sodom and Gomorah into aſhes, it hath deſtroyed the Caldaean, Perſian, and Graecian Kingdomes, and will at laſt deſtroy the Roman Kingdome alſo; this Woolf ate up Sampſons ſtrength, Abſoloms beauty, Achitophels policy, and Herods glory, &c. It hath drowned one world already, and will at laſt burn another, even this. Oh the hopes, the hearts, the happineſſe, the joyes, the comforts, the ſouls that this fire (Sin) hath p. 288conſumed and deſtroyed! &c.

Peter Camois Biſhop of Betty in France, in his draught of Eternity, Num. 75. tells us that ſome devout perſonages cauſed thoſe words of the Prophet Iſaiah (to bee written in letters of gold upon their chimny peeces) Who among us ſhall dwell with the devouring fire? Iſa. 33.14.Isa 33:14who among us ſhall dwell with everlaſting burnings?

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

I have read of a grave and chaſte Matron, who being moved to commit folly with a lew'd Ruſſian, after ſome diſcourſe, ſhee call'd for a pan of burning coals, requeſting him for her ſake to hold his finger in them but one hour, hee anſwered, it is p. 289an unkind requeſt, to whom ſhe replyed, that ſeeing hee would not do ſo much as to put one finger upon the coals for one hour, ſhe could not yeild to do that, for which ſhee ſhould bee tormented both body and ſoul in hell fire for ever. The application is eaſy, &c.

Fourthly, If you would break with Sin betimes, if you would arm againſt Sin in the ſpring and morning of your dayes, then you ſhould look upon Sin under the notion of a Thief, and indeed Sin is the greateſt Theif, the greateſt Robber in the World, it robbed the Angels of all their glory, 2 Pet. 2, 4 Gen. 32 Pet 2:4Gen 3it robbed Adam of his Paradiſe, and felicity, and it hath robbed all the Sons of Adam of five precious Jewels, the leaſt of which was more worth than heaven and earth.

1 It hath robbed them of the holy and glorious Image of God, which would have been fairly engraven upon them, had p. 290Adam ſtood, &c.

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

3 It hath robbed them of their friendſhip, Well did one of the fathers call Pride and Vain-glory the ſweet ſpoiler of ſpiritual excellencies, and a pleaſant theifand made them enemies.

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

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

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

Nay, It hath robbed many of their gifts, their arts, their parts, their memory, their judgement; p. 291yea their very reaſon, as you may ſee in Pharoah, Nebuchadnezzar, Belſhazzar, Achitophel, Haman, Herod, and thoſe Babyloniſh Princes that accuſed Daniel. And ſo in Menipus of Phenicia, who having loſt his goods, ſtrangled himſelf. And ſo Dinarcus Phidon at a certain loſſe; cut his own throat to ſave the charge of a cord. And ſo Auguſtus Caeſar (in whoſe time Chriſt was born) was ſo troubled and aſtoniſhed at the relation of an overthrow from Varrus, Suetonius.that for certain months together, he let the hair of his beard and head grow ſtill, and wore it long; yea and other whiles would run his head againſt the doors, crying out Quintilius Varrus, deliver up my Legions again; by all which, it is moſt apparent, that Sin is the greateſt thief in all the World. Oh then who would not break league and covenant with it, and be ſtill in preſſing of God, to do juſtice upon it? &c.

p. 292Fifthly, Nah. 1.1 Hab. 1.1 Mal. 11Nah 1:1Hab 1:1If you would break with Sin, and arm and fence your ſelves againſt Sin betimes, then you muſt look upon ſinne under the notion of a burden betimes; and indeed ſin of all burdens is the heavieſt burden in all the world. Innumerable evils have compaſſed me about, Pſal 40.12Ps 40:12mine iniquities have taken hold upon mee; ſo that I am not able to look up; they are more than the hairs of my head, therefore my heart faileth me; and again, Mine iniquities are gone over my head (ſaith the ſame perſon) as an heavy burden, Pſal. 38.4Ps 38:4they are too heavy for mee to bear. Sin is a weight that eaſily beſets poor ſouls, Heb. 12.1Heb 12:1it is a burden that ſo troubles them, and puzzles them, that ſo curbs them, and girds them, Rom. 7.13. ult.Rom 7:13that ſo preſſes and oppreſſes them, as that it wrings many bitter tears from their eyes, and many ſad and grievous ſighs and groans from their hearts.

Again, As Sin is a burden to p. 293Chriſtians, ſo it is a burden to heaven, Jud… 6Judg 6it made heaven weary to bear the Angels that fell; no ſooner had they ſinned, but heaven groans to be eaſed of them; and it never left groaning till juſtice had turned them a groaning to hell.

Again, Numb. 16.26.35.Num 16:26Num 16:35as Sin is a burden to Heaven, ſo it is a burden to the earth, witneſs her ſwallowing up, Korah, Dathan, and Abiram, their Wives, children, Goods, ſervants, &c. Ah! Sinners your ſins makes the very earth to groan; they make the earth weary of bearing you. Oh! How doth the earth groan and long to ſwallow up thoſe earthly wretches, whoſe hopes, whoſe hearts are buried in the earth, theſe ſhall have little of heaven, but enough of earth when they come to dye.

Cornelius Alapide, tells a ſtory, that he heard of a famous Preacher, Rom. 8.19, 20, 21, 22, 23Rom 8:19Rom 8:20Rom 8:21Rom 8:22Rom 8:23who ſhewing the bondage of the Creature, brings in the p. 294Creature complaining thus; Oh! that wee could ſerve ſuch as are Godly; Oh! that our ſubſtance and our fleſh, might bee incorporated into godly people, that ſo wee might riſe into glory with them; Oh! that our fleſh might not bee incorporated into the fleſh of ſinners, for if it bee, we ſhall go to hell, and would any creatures go to hell? Oh! we are weary of bearing ſinners, wee are weary of ſerving of ſinners; thus the creatures groan, thus the creatures complain, the Sinners ſins forcing them to it, &c.

Again, Sin is a burden to God, Behold I am preſſed under you, Amos. 2.13Amos 2:13as a cart is preſſed that is full of ſhcaves, by this plain pithy countrey compariſon, God ſhews how ſadly hee is preſſed and oppreſſed, how ſorely hee is wearied and tired with thoſe peoples Sins; Divine patience is even worn out; Juſtice hath lift up her hand, and will bear with them no longer. God ſeems to p. 295groan under the preſſure of their Sinnes, as a Cart ſeems to do under a heavy load; of this God complains by the Prophet Iſaiah, Iſa. 43.24Isa 43:24Thou haſt made me to ſerve with thy ſins, thou haſt wearied mee with thine iniquities. I am as weary of your Sins, as a Travelling woman is weary of her pains, ſaith God. Sin was ſuch a burden to God, that he ſweeps it off with a ſweeping Floud, Gen. 7. &c.

Again, Luk. 22.44 A ſtrange watering of a garden. Bern. 1 Pet. 2.24Luke 22:441 Pet 2:24Sin is a burden to Chriſt, it made him ſweat, as never man ſweat; it made him ſweat great drops of clotted or congealed bloud; Sin put Chriſts whole body into a bloudy ſweat, it made him groan pittiouſly when he bare our Sins in his body on the Tree. Sin made his ſoul heavy even to the death, and had he not been one that was mighty, Iſa. 6.6Isa 6:6yea, that was all-mighty, he had fainted and failed under his burthen. And thus you ſee what a burthen Sin is, to man, to p. 296the Creatures, to heaven, to earth, to God, to Chriſt; and therefore as you would break with Sin betimes, look alwayes upon it as a burden, yea, as the greateſt and heavieſt burden in all the world, &c.

Sixthly and Laſtly, If you would break Covenant with Sin, and arm, and fence your ſelves againſt it betimes, then you muſt look upon it betimes under the notion of a Tyrant, Tit. 3.3Titus 3:3and indeed Sin is the worſt and greateſt Tyrant in the world. Other Tyrants can but Tyranize over our bodies, but Sin is a Tyrant that tyranizes over both body and ſoul, as you may ſee in the ſixth and ſeventh of the Romans, Sin is a Tyrant that hath a kinde of juriſdiction in moſt mens hearts; it ſets up the Law of Pride, the Law of Paſſion, the Law of Oppreſſion, the Law of Formality, the Law of Hypocriſy, the Law of Carnality, the Law of Self-love, the Law of Carnal-Reaſon, p. 297the Law of unbeleef, and ſtrictly Commands, Subjection to them, and proclaims fire and ſword to all that ſtand out; this Saints, and ſinners, good men and bad, do ſufficiently experience.

Sin is a Tyrant of many thouſand years ſtanding, Thales one of the ſeven Sages, uſed to ſay that few Tyrants lived to be old; but it is far otherwiſe with this Tyrant Sin. Prov. 4.16Prov 4:16and though it hath had many a wound, and many a foil, and received much oppoſition, yet ſtill it playes the Tyrant all the World over. O! the hearts that this Tyrant makes to ake, the ſouls that this Tyrant makes to bleed.

Pharoahs Tyranny was nothing to Sins Tyranny, this Tyrant will not ſo much as ſuffer his ſlaves to ſleep. They ſleep not except they have done miſchief; & their ſleep is taken away, unleſs they cauſe ſome to fall. The wicked are like the troubled ſea, when it cannot reſt, whoſe waters caſt up mire and dirt. Iſa. 57.20, 21.Isa 57:20Isa 57:21There is no peace to the wicked, ſaith my God.

Other Tyrants have been brought down, and brought under p. 298by a humane power, but this cannot, but by a divine; the power of man hath brought down many of the Tyrants of this World; but it is onelyonly the power of Chriſt, that can bring down this Tyrant, that can caſt down his ſtrong holds, 2 Cor. 10.3, 4, 5, 6, &c. therefore ingage Chriſt in the conflict, draw him into the battle, and in the end the conqueſt will be yours.

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

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

Ptolomy was put on a Croſs. Bajazet in an iron Cage. Phoras broken on the Wheel. Lycam caſt to the Dogs (as well as Jezabel.) Attales thruſt into a Forge. King Gath into a Beer-barrel, &c. p. 299But none of theſe that have tameed theſe Tyrants, that have brought down theſe mighty Nimrods, have been able to tame, to bring under the Tyrants, the ſins, the luſts, that hath been in their own boſomes; many a man hath had a hand in bringing down of worldly Tyrants, who notwithſtanding have dyed for ever by the hand of a Tyrant within, &c.

And thus much for the directions that young men muſt follow, if they would bee good betimes, if they would ſeek and ſerve the Lord in the ſpring and morning of their dayes.