THE YOUNGMAN'S Warning-piece: OR, A Sermon preached at the burial of WILLIAM ROGERS Apothecary.  
With an History of his sinful Life, and woeful Death.  
Together with a Postscript of the use of Examples.  
Dedicated to the Youngmen of the Parish, especially to his Companions.  
By Robert Abbot, Vicar of Cranebrooke in KENT.  Prov. 7.23. 
The young Fool, as a Bird, hasteneth to the snare, and knoweth not that it is for his life.  
LONDON, Printed by R. B. for P. Stephens and C Meredith, and are to be sold at their Shop at the sign of the Golden Lion in Paul's Church Yard. 1639   

To all the Youngmen of my Parish, especially to late Companions of William Rogers, Apothecary, Grace, Mercy, and Peace.  
Dear beloved Youngmen, that this Sermon (in effect) was preached by me, among you, you know, and the occasion you know too When I preachd it, it came to your ears, & it wrought something in some of your eyes, but I little thought to have presented it to your eyes again. Importunities from abroad, and at home, have pressed me to make this adventure. And now it is come, to whom should it come, but unto you? It is true, my love to that dead Youngman, made me willing to satisfy his desire: and your desires to have it, have not made me willing thus to send it unto you. Yet your courses being the occasion of it, and your welfare being the end of it; you may justly challenge it, and shall not by me be robbed of your right. Who knows whether God may leave a blessing behind? I cannot be assured, that, for the word of God handled in it, or for me the poor instrument that is used in it, ye will make much use of it for your good; because (I fear) ye so often prefer an alehouse before the house of God. It may be, ye had rather be without it, than have it; because the sight of it, to you, will be a sting; the sight of it, to others, will be but a remembrancer to them, to call upon you still to forsake those courses which ye love. Yet herein have I hope, that you will love to see the picture of him being dead, whom ye loved and followed as your Doctor while he lived. If it be not drawn to life, my eyes, ears, and understanding much fail me, beside, many witnesses will not fail to say, that all is true. I am sure, it is so for substance: and if it be coloured otherwise, even at the first it was rudely drawn, it is for your sakes, that you may still see him the more perfectly, and know your own estate.  
You have had (in your days) many examples, teaching, that there is no bargain to be had in a wicked way; it is folly to lay out your silver, and not for bread. But to have two in one year, lays the axe to the root of the trees of the Wood, and preacheth, that except ye amend, ye shall likewise perish. 
Not only as they but worse.  Ye have seen two Apothecaries different in their course. The one so many ways looking homeward, 
So he was accounted of all about us some years before he died.  that he died miserably rich; the other so lashing outward, that he died miserably poor. Both of sweet and mild natures, and of different ways in life: 
So may a good man have, by some distemper or overpowering temptation, to lash some sin for the example of others.  yet both of uncomfortable passages out of the world. The one having first the devil presenting himself unto him to be his Physician: and next CHRIST sitting on the Throne, condemning his unprofitable life, and bidding him shift for himself, for he would have nothing to do with him. The other, as if he would prevent Christ, condemning himself to hell for ever, and ever. The one (being very rich, and having no children) was pressed by me, while he was in peace, and before his last Will was settled, of his thousands to give but one hundred pounds, for the repairing of the Church, or other pious works. But if he were worth ten thousand (as he said) he would not give a penny, beside what he had given by will; that is, twenty Marks to the poor, ten pounds to me, and some other petty Legacies. 
I mean an uncomfortable death, not judging his eternal estate.  If I were rich, I should be loath to pay so dear for such a denial, as he did in the end, full of horror to the last. The other (being very poor) was pressed by me again and again, but to believe in Christ for salvation. But I could not (for aught I saw) prevail neither. The one had lived well, except his misery: the other had lived ill, and so in misery worse. I know you fear not the danger of ●he first example: for you are out of the way of being too rich. If you have enough to go like gallant Blades, it is all you desire: yet if you have not, your credit must be good till the quarter day, or the good market comes. But may you not fear the danger of the second? Him ye loved enough, his courses ye love too well. The Alehouse must be your Chapel, Kitchen, Workhouse: the first draught is your prayer, the next your breakfast, and the last your work. Yet if ye had but a Priest that would prophesy of Wine and strong drink, and say, Come let us fill ourselves with Wine and strong drink, to morrow shall be as this d●y, and much more abundant, he were the only man, and you the only people of the world I know you think yourselv's very familiar with Christ, as if he would pass by these slips of youth, and embrace you in the arms of his mercy upon the least call. But you forget that Christ hath now taken state upon him. He was an Infant crying in the Cratch, and then he was circumcised by wicked Priests, carried by an Ass into jerusalem, He was a Preacher in Israel, and then he was pressed upon by all, and sought to be entangled by his enemies. He was a worker of miracles here, and then sick souls and bodies troubled him▪ He was under arrests and executions▪ and then judas did kiss, Soldiers buffeted and spit upon him, and jews and Gentiles killed him. But now the case is altered, his present state admits no such near approach. Will you say he is my sweet Saviour still? Go then and tell him so: say; Lord, I am idle, unprofitable, and luxurious, but thou art my sweet Saviour still. Say ye to your fathers and mothers, I am drunken, idle, warton, rebellious, but ye are my father and mother still, and I expect your blessing, and your p●rse. Surely such proud and dissolute carriage shall a thousand times sooner please men on earth, than it shall please Christ in heaven. He hath redeemed you that ye might serve him in righteousness and holiness all the days of your life. He hath bought you with a price, that ye might glorify God in body and soul, and (by the grace of God) save yourselves from the midst of this wicked generation wherein ye live. Perhaps you may think your sins not to be so great, but that you may keep your fellowship in the salvation of Christ too. But they are not worthy of pity who wilfully deceive their own souls: For in four cases your least sins prove damnable in the issue. If they be committed against your consciences. Conscience is in God's room to guard you, and if that be affronted, it is given to God, and so you build downward to hell. Then if they be committed with pleasure and delight; there is no sin so small, which smells not unsavorily if it pleaseth. It pleased the man to gather sticks, and he died for it. It pleased Lot's Wife to look back, and she was turned into a pillar of Salt. Next, if small sins dispose you to greater. For he that hath avoided the great Rocks, may be swallowed up in the sand: and he that can keep out great Thiefs, may have his house opened by a little Boy who creeps in at the window. Lastly, if the smallest sins have a progress, and go on. A little ball of snow, rolled, is increased, and many drops make a flood. Can you say that you sin not when conscience checks, and saith, Do it not? Or that you have not taken pleasure in what you have done? Or that you have not been disposed by your hours of error, to scandalise others, and neglect God and his worship? Or that your little sins have not multiplied so long, as that they may (for any thing you are sure to the contrary) become an Ocean to drown your souls in eternal horror? What now is to be done, but that you see your wickedness, and amend all? I am sure it would bring comfort to your friends, to see you in the way to Heaven. I am more sure it would bring glory to God, and honour to the Gospel, to have his creatures and the professors of it from your youth, to live in the obedience of faith. And I know assuredly too, that it shall add to my crown of rejoicing, to see all, Christ's Lambs, Babes, and Children to walk in that truth which is according to godliness. Up and be doing, and the God of Heaven be with you. There is no delay must have place now. It is enough (yea ●oo much) that ye have spent the time passed after the course of the wicked world. God hath held his peace, and not unsheathed his sword, and you have lived as if God were a favourer of sin. But hath he not now begun to strike? Hath he not let you see that there is no peace to the wicked? If ye yet go on, ye kick against the pricks. If ye come in with bleeding souls: behold your blessed Saviour hanged on the cross; he bowed his head, as if he meant to kiss you; he stretched out his arms, as if he meant to embrace you; and his blessed side was broached, as if he meant that even you should drink his blood, to pacify your souls against conscience of wrath, and his water to purify your bodies and souls from the dominion of all uncleanness. Will you yet neglect so great salvation? My soul shall weep for you in secret. Yet that there may not be a cause, I hope that you will read this that I present unto you, and so make a stand. I hope you will pray to God that the cause may have access unto your hearts, and so make an entrance into the good way. And I hope that being entered, you will continue to the end; and then as Saint Paul of his Thessalonians, so I of you; Now I live if ye stand fast in the Lord. Even I, who have been often grieved by you, and have often prayed for you with groans and sighs, but now hope to be comforted in my bowels over you, upon your amendment; and ever after to continue.  
Your Pastor rejoicing in the conversion of such sinners, Robert Abbot.   

THE YOUNGMAN'S Warning-piece. OR, A SERMON Preached at the Burial of William Rogers, upon Pro. 4.19.  The way of the wicked is as darkness, they know not at what they stumble. 
YE know my use. As Laban said to Jacob in case of marriage, It must not be so done in our place: 
Gen. 29.26  so say I; It is not my custom on funeral occasions, to wear out the time upon the dead. Though I grudge not David's mournful Ditty at the death of Saul; 
2 Sam. 1.19, 20, etc.  nor jeremy's Lamentations over Jerusalem, for the untimely death of Josiah; nor the showing of Dorcas her Coats, 
Act. 9.39.  given to the poor Saints at her burial, (for ordinarily, those that deserve no praise themselves, love to give none to others: 
Magis vi vorum sola tia quam mortuorum subfidia. ) yet Saint Augustine hath said it, that these solemnities are rather the comfort of the living, than the help of the dead; and I have been willing to follow this rule, in ordinary cases. Yet now the case is altered. I have something to say to the person, before I speak to the Text. I am entreated, earnestly entreated, by the miserable young man who lies dead at our feet, to Preach to all the Young men of the Parish, especially to his wicked companions (as he called them) something at his burial, to warn them, by his example, to take a better course, that they be not burned in hell with him for ever and ever.  
This I cannot do, except I first tell you his example. Hear; therefore, that first, and GOD open your eyes to see the danger. 
This young man is called miserable.  I call him a miserable Young man, not in respect of the devouring judgement of GOD upon him for ever▪ for we have nothing to say to that. What are we that we should sit in GOD's chair? He did rise and fall to his own Master, 
Not in respect of God's judgement final.  whose judgements are always just, often secret: and to Him we leave him, with fear and trembling, though not without some hope. 
For from him are many arguments of hope.  For as he was in his general course a man of a sweet and pleasing temper, it beginning to grow proverbial, That the Devil never abused a better nature; And as he was observed (so far as I know or have heard) never to swear or curse, in all his life, till one curse dropped from him in a distempered fit the night before he died: and always to carry himself in words inoffensively to all; except only once to myself, and another who had struggled with him from time to time, to pull him out of the snares of Satan; 
2 Tim. 2.16.  for which yet he was wounded in soul in his sickness, and asked forgiveness: So, for his worst part, how freely did he confess his sins? how earnest were his desires, that he might live but a Year, or a Month, that he might manifest to the world the Truth of his heart, in his promises to GOD, for amendment of Life? How careful was he to warn his companions, or at least, to wish that they were by him, that he might warn them, that they might not be burned in the furnace of Hell, whither he (said he) was going: These things in him, give advantage in us, to some charitable hope, that it may be better with him in the issue, than God would let us see. Though God would not let us see one drop of peace to fall down upon him to his last gasp, was it not rather to bridle our presumption, and to make us to run from the stinking dens of sin, than to settle our judgements about his final estate, which is far out of our reach▪ Though we could not see that he apprehended CHRIST, 
Phil. 3.12.  might he not be apprehended of CHRIST JESUS? Though we could not perceive that he knew, GOD (to comfort) might he not be known of God? 
Gal. 3.9.  Therefore have nothing to do with God's final judgement upon him; it must be put over to the highest tribunal, to declare him miserable before the GOD of Heaven.  
Neither do I call him miserable in respect of his repute amongst men. He was loved of all that knew him, hated of none, and desired of all that stood in need of his skill or practice. Ye know that he was an Apothecary, and practised both Surgery and Physic. How successful he was, where he would show care and diligence, you know too. As he had put himself to it to gain some skill by his own industry, and by conference and complying with the learned in that Science, and with all famous practitioners where he came▪ so was he mounted to the height of same, sought to far and nigh was he. The sober sought unto him, because of his sweet temper seasoned with successful skill. The loose sought to him, because of his prodigal and bibbing course. The thrifty sought to him, because of his gentle rates upon his care and cures. He would not suffer them to spend all they had upon Physicians. 
Mar. 5.26.  And the covetous sought to him, because of something pleased them not, he would (for the most part) take nothing for what he did. He would confess, that he could by his practice get an hundred pounds a year, and spend an hundred pounds a year: yet he sold his own inheritance, and spent it; and did so exceed in lavishing, that he scarce left enough to defray the charges of his own burial. Some sought to him for one cause, some for another; so that as one was called for grace, he might be so called for place and practise, Luke the beloved Physician. 
Col. 4.14.  Therefore he was not miserable in the eyes of men.  

But in respect of his own feeling.  Yet I call him a miserable young man in respect of his own feeling & apprehension. To present this I shall show you the ground, and his opening of it. The ground of it was thus laid; He had been religiously trained in his childhood. Few youths with me would have given a better reason of the hope that is in them. 
1 Pet. 3 15. This had a deep ground.  He had also lived in a civil way, till he began to look out into the World for himself. When he had some few months been seasoned with the flatteries of his followers, and, (always leading a bachelors life) being used to make up some of his confections at an Alehouse fire: the fire of the High Priests Hall was not more baneful to Peter (save in the height of Peter's present sin) than this was to this poor Young man's soul. First, delight in vain company crept upon him, next drunkenness, next neglect of Prayer, Word and Sacraments; and lastly a settled obstinacy in these sinful and bewitching courses. ay, willing to perform the duty of a Shepherd, and friend, timely fastened my eyes and heart upon it. I went to him, and warned him again and again. I told him what fearful work he made, in suffering the Wild Boar to come in, to lay waste his former Conscience. He would still answer mildly, Indeed I will do otherwise. I had so often pressed him to amendment with so little success, that he grew weary of it, and me. He utterly avoided my company: if I had come in at one door, he would have gone out at another. He hath many times professed, that he could not abide to see me, or be in my compan●: not because he hated me (for he would do any th●ng for me with all his heart) but because I still told him of his bad life, and he could not amend yet.  
In this state he stood one, or two years, or more. At last, as one clothed with the scales of a Leviathan, he kicked against the pricks, and contrary to all admonitions (against which custom in sin had now armed him) he wilfully forsook the Church, together with Prayers, Word, Sacraments. Thus he continued about a year and three quarters. In this space (as I could slide into his company, or as he fell into mine) I admonished him still, wished him to beware lest the just sentence of GOD went not out against him, that he should never see GOD'S face in the congregation more: I told him that he trusted his flatterers and drunken companions, more than me, who loved his soul: and yet withal, that I would proceed against him by Articles and Presentments, which would end in excommunication, which was a forerunner of GOD'S shutting him out of Heaven, without his willing and hearty Repentance. He answered mildly still, that he would come to the Church, receive the Sacrament, and change his course. He gave me day, and day, and day, and yet his place was empty. Upon some of the promised days of appearance, I sent secretly to his house, to call upon him to be as good as his word: he would make some idle excuse or other, and so still persisted. At the length, the Church Officers presented him for his neglect of the Church, and Sacrament, an whole year. Half a year after they presented him again, for his neglect a year and a half. In this time I still told him what was done, which yet (said I) shall easily be taken off with an admonition, if you will reform. He still mildly promised amendment. At last, ascited he was to answer; and he knew that I had personally appeared against him to the judge of the spiritual Court: for I told him so, (as I remember;) and that it would not be so easy for him to get off without me. Hereupon he was more hearty (as I thought) to come to the house of GOD again, and he set his utmost day, 
Christmasseday. 1635.  and yet he failed. At my instance, and fearing the dreadful sentence of excommunication, which now (after his many shifts) was thundering out upon him, he peremptorily set another day, which was the Lordsday seven-night after, and a Communion Day. Then he resolved to come to the Church, and to receive the Sacrament, to give satisfaction to the Parish and Court, and in the mean time to prepare himself.  
The Lordsday before this, in the morning, when (as he said) he was ready to come to the Church, he was taken sick, and betook himself to his bed. It was but as the fit of an Ague, which being over he was the next morning in his old course again. About the middle of the week after the messenger of death came, and I heard of it. I forthwith addressed myself to him, came up into his chamber unawares, and said, Oh, how often have you deceived God, your own soul, and me! what is now to be done? I fear you will die, and then what will become of you? I expect your excommunication, and then you will be cut off from the Church of GOD by justice, which you have cut yourself from by wantonness. He answered, he had but a surfeit of cold: and, if I would be pleased but to write to the Court, to suspend the sending forth of his excommunication till the Court day following, he would the next Lordsday come to the Church, and receive the Sacrament, and then go up with my Certificate, and satisfy the Court. I did it, and prevailed: but his sickness prevailed that Thursday, Friday, and Saturday upon him. It had emptied him of hope of life: and no hope of life had filled him with thoughts of this present guilt, and future judgement before that great God who is a consuming fire.  
Now therefore, you, 
And next his own apprehension upon it.  having the ground of the apprehension of his own misery, shall see how he opened it, and made it known both to me and others. There was too great a fire within to be smothered: it burned in his own soul, and lightened from his heart and lips, into the ears, and hearts, of those friends that were about him.  
One while he cries out of his sins, 
Manifested by many fearful speeches.  I have been a fearful drunkard, pouring in one draught after another, till one draught could not keep down another: and now I would be glad if I could take the least of GOD'S Creatures which I have abused. I have neglected my Patients, who have put their lives into my hands, and how many souls have I thus murdered? I have wilfully neglected God's House, service, and worship, and now though I have purposed, God strikes me thus, before the day of my promise comes; because I am unworthy to come among God's people again.  
Another while he falls to wishing, O that I might burn along time in that fire, (pointing to the fire before him,) so I might not burn in Hell! Oh that GOD would grant me to live but one year, or but a month, that the world might see with what an heart I have promised to GOD my amendment! Oh that GOD would try me a little! but I am unworthy.  
Another while he plies his companions, praying that all may be warned by him to forsake their wicked ways, lest they go to hell as he must do. He forgot not his servant who was young: He calls him to him, tells him that he had been a wicked master to him: but be warned by me. You have a friend that hath an Iron furnace which burns hot, a long time: but if you give yourself to my sins, you shall be burned in the furnace of Hell, an hotter furnace, millions of millions of ages. Therefore look to yourself, and be warned by my (your Masters) example, who must be burned in hell for ever.  
Lastly, all his cries against sin (to his see●ing) would not sufficiently set forth his estate, nor all his wishes, nor all his warning of others: but he comes to a plain judgement, 
And plain judgements against himself.  and condemnation, and leaves nothing for after times, but execution. Hence again and again he doubles it; I have had a little pleasure, and now I must go to the torments of Hell for ever. And having sometimes (being pressed by others) prayed to God that he would forgive his sins, and have mercy upon him: he would add, but I know GOD will not do it, I must go to Hell for evermore Whatsoever came between while, this was the close, I must be burned in Hell, I must to the furnace of Hell, millions of millions of ages.  
Thus he fearfully wearied out the most part of Saturday, both day and night. Early on the Lordsday (that day appointed) I went to him again. I found him deeply mudded in horror and perplexity. I asked him then whether some great sin (not yet thought of) did not lie behind, to hinder the beams of Gods sweet grace from shining upon him? And because he was suspected of whoredom, and using cruel means for the covering of it, I laid it before him, and asked him in the sight of GOD, and his own Conscience now, whether he were not guilty? He constantly denied it both to me, and three godly friends before, severally: and therefore I heartily believe him to be not guilty: especially he constantly professing it when his Conscience was most active and nimble. I than began again to offer unto him the comforts of the Gospel. I opened to him the promises of the largest size. I showed him that GOD was delighted to save souls, and not to destroy them: and that his sweet promises were without exception of time, place, person, or sin, except that against the Holy Ghost, which I assured him, was not committed by him.  
All this could not fasten (so far as I saw) I could hear nothing but that it is too late, I must be burned in Hell. Yet then was he willing that I should pray for him, (and therefore he was not without hope,) and I did. In which he was careful to go along with me many times with sighs. After this he was something quieter for a time, and I went to my Office in the Church, where I forgot not him, that GOD would respite him the days of repentance, that he might perform the days of promise.  
When Evening Prayer was done, I went to him again: and when I had secluded the company, I pressed him with tears; not to cast away that soul for which CHRIST died: showing him that CHRIST rejected none that did not reject him. He answered, He had cast off CHRIST, and therefore he must go to hell. But yet (said I) pray with me that Christ would come again: there is yet an hour in the day; and if Christ (God and Man) comes, he can an will assist you to do a great deal of work on a sudden. He would not hear of that; he turned away, and said, he was unfit to pray. He often complained that former counsels and Prayers might have done him good, but now it was too late; as if that fearful saying had stuck in his soul, Because I have called, 
Prov. 1.24▪ 25, 26, 27.  and ye refused, I have stretched out my hand, and no man regarded; but have set at nought all my counsel, and would none of my reproof, I also will laugh at your calamity, I will mock when your fear cometh, as desolation and destruction as a whirl wind.  
By this time he began to discover some idle distemper in his brain, for want of sleep: for this was now the fourth day and night (as I remember) that he had taken no rest. And had not his reason been so vigorous, and his discourse so piercing, I should have thought want of sleep a great cause of the whole combat. But when I consider his reason, discourse, and life, contrary to knowledge and Conscience: doubtless (whatsoever GOD hath done with ●is soul, (and we are bound to hope the best) this example is a warning-piece shot out by the GOD of Heaven, to warn all Youngmen with us, to signify that it is high time for them to leave off their riotous courses, lest a worse thing come unto them.  
It is not bad enough to have these horrors and perplexities for sins and punishments? He was no swearer, no whoremonger, no thief, no scoffer at Religion, no perjured wretch, no wilful liar, no proud and s●rley resister of good counsel and reproof, like too many other youngmen now a days: yet when conscience is awaked, and sits as a judge on him, Only for drunkenness, neglect of men's bodies, and neglect of Prayer, Word, and Sacrament, he passeth this heavy doom upon himself, I must be burned in the furnace of Hell millions of millions of ages; and at the last, in idleness of thoughts and talk he ends his miserable life.  
This is your example which he entreated me to lay before you, that ye may be warned by it to keep you from Hell. The living God present it as a powerful example to your Consciences that it may work that good which this miserable young man wished. And that it may the more prevail, ye shall have a rule now, as well as an example, showing the misery and horror of a wicked life from this proverb.  

The Text Pro. 4.19. 1. Connected v. 1. & 10.  The way of the wicked is as darkness, they know not at what they stumble.  
Solomon had pressed in many words, (because all words were not enough) all Youngmen, in his son, to avoid the needless and vain society of wicked men; 
Verse 14.  Enter not into the path of the wicked, and go not into the way of evil men. 
Vers. 15.  Art thou alured? Avoid it. Is the way delightful? Pass not by it. Doth thy way lie that way? Turn from it. Art thou called in whithersoever thou goest? Pass away.  
This exhortation, being thus pressed with words, is further urged by reasons. First, from the persons and states of wicked men; 
Vers. 16.  They sleep not except they have done mischief themselves, or made others to do it: for how can they, when they eat the iron bread of wickedness, 
Vers. 17.  and the Sodom Wine of violence? This breeds no sweet phlegm to bind up the senses. Secondly, he urgeth it from the course of wicked men, which he sets down comparatively with the godly; 
Verse 18.  The path of the just is as the shining light, that shineth more and more to the perfect day. The descent of grace is from heaven, as the light shineth: the degrees of grace are not all attained unto at the first, but more, and more: but the prosperity of grace, where it is nourished by a godly life, is not to go out to the perfect day. Therefore it is excellent to be in society with the godly. But for the course of wicked men: 
Verse 9   

2. Divided.  1. It is as darkness, there is the danger of it.  
2. They know not at what they stumble, there is the sign of it.  
In this course of wicked men there are two propositions, 
3. Expounded.  which I shall labour to open, and apply unto you.  

Propos. 1.  First, That the way of the wicked is darkness.  
That ye may conceive this, I shall open unto you (thorough GOD'S help) four points.  

1. What is the way of the wicked?  
2. How is it darkness?  
3. How it comes to be so? and,  
4. Why it is darkness?   
1. 
1. What the way of the wicked is. Psal. 1. ult.  The way of the wicked is the whole course of a wicked man, to death, and Hell David saith, The way of the wicked shall perish: that is, his thoughts, words, deeds wherein he pleaseth himself, till at last he sees and feels the empty vanity of them, when the comfort of them leaves him, and he fall into hell.  
2. 
2. How it is darkness. Negatio lucis primitivae.  This way of the wicked is darkness, by an absence of that first light which GOD gave to sinless, and obedient man. Before man had sinned, he had the light of knowledge, the light of grace, and the light of comfort. He could fully and fairly see what was fit for a creature, to keep him in perpetual communion and fellowship with GOD. He had the beams of GOD'S grace in him and about him, keeping out the darkness of sin. He had sweet comfort in the enjoyment of GOD, and himself, and in the best possession and use of all the Creatures. But when he fell from the Principles of Life, the Lord and his Law, he quickly was overwhelmed with the darkness of ignorance, the darkness of sin, and the darkness of misery. 
Luk. 1.19.  Our blessed Saviour came to give light to them that sit in darkness, and in the shadow of death, and to guide our feet into the way of Peace: the light of knowledge, 
joh. 9.39.  That they that see not; might see: the light of grace, that they that follow him, 
joh. 8.12.  might not walk in darkness, but have the light of life▪ And the light of comfort, that he might give beauty for ashes, 
Esa. 61 3.  the oil of joy for mourning, and the garment of gladness for the spirit of heaviness. All wicked men that miss this, that are in hunting with Esau, while this blessing is given, following the luxurious courses of the world in wickedness, 
2 Tim. 1.10.  while CHRIST brings life and immortality to light by the Gospel, do fall into darkness, 
joh. 3.19.  darkness, darkness: 
Eph. 4.19.  Because they loved darkness rather than light: therefore their cogitations are darkened through ignorance, 
Rom. 1.31.  their foolish hearts are full of darkness: they look to the earth, and behold darkness and sorrow: 
Eph. 5.30.  they fall to the darkness of horror (for there is no peace to the wicked, saith my GOD, 
Esa. 57.21. Mat. 8.12. Psal. 69. ) they go down to the place of darkness and the horrible pit shuts her mouth upon them. O woe unto them, they have rewarded evil unto their souls.  
3. But how doth the wicked man's way become to be darkness? As outward darkness doth grow upon men three ways, so doth this, First naturally, by some defect in natural generation. So there being a natural defect now in man's propagation, through sin he brings forth blind Whelps. Though more or less, for natural excellency man be not borne blind: yet for moral rectitude to improve his understanding to the best advantage for his happiness in God's way, 
Ephes. 5.8  he is darkness. Secondly actually, by too much gazing on the excelling sensibles of the world, or by too much heat or cold, which check or i'll the spirits. So when wicked men do too much gaze upon the deceitful glories and pleasures of the World, when they are cold in Religion or religious duties, and do hotly pursue the pleasing vanities of this life, they become clouded in the thick smoke of darkness. This blinded that rich fool from securing his soul: 
Luke 12. Luk 19.2.  and Zaccheus before his conversion from going the right way to heaven. For they that will be rich fall into temptations, 
1 Tim. 6.9.  and snares, and into many foolish and hurtful lusts which drown men in perdition and destruction. Thirdly, penally, when it is inflicted as a punishment: as when Zedechias his eyes were pulled out as a just punishment upon his wicked life; so when GOD sees the courses of men to be foul and detestable, contrary to the light of the word, and check of Conscience, which he hath given them; then GOD justly, shuts their eyes, 
Eph. 6 10.  stops their ears, and takes away the key of knowledge: 
1 joh. 2.11.  and so they are in darkness, walk in darkness, and know not whither they go, because that darkness hath blinded their eyes.  

4. Why the ways of the wicked are darkness. Venebrae à tenendo.  Now if you would know why the ways of the wicked are thus said to be as darkness? The grounds of that speech may be such as these: First, their sights are hindered from seeing the right way to Heaven. They grope at noon day, running headlong in their own courses all the life long day, and at what time the night of death, or the sun set of sickness comes, and they begin to recollect them, saying, where am I now? Is this the way to heaven? Then they see what they did not see, and the whirlwind and tempest takes them, and they are carried whither they would not. Secondly, their footsteps are troubled from going about the works of GOD. 
Exod 10.  As the Egyptians choked▪ in their palpable darkness, saw not what they did, or what to do: so when this darkness is come upon the wicked man, 
joh. 12.35.  He that walketh in darkness knoweth not whither he goeth. Here he goes and meets with a block, there he turns and meets with a bush: and after a thousand calls of GOD to do this, that, and the other duty of Repentance, faith and holiness, 
Vivant aliud agendo, nibil agendo, aliter ●gendo.  he is so enwrapped in darkness, that many things are gone about, and few things are done: those few that are done, are not done as they ought. 3. 
3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, à 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Nox a nocendo.  They are drawn on to many a fall, even to the ruin of bodies and souls. As men in darkness (if they will be doing) stumble and fall: so wicked men in this estate stumble into a thousand pitfalls. Here they fall into pride and niggardize, there into pride and luxury, on this hand into covetousness, on that hand into prodigality, here lies the drunkard, there the liar; here lies the worldly old man, there the regardless young man. Lord, how do they fall in darkness, till they are turned back into perpetual rebellions, 
jer. 8.4, 5.  till they fall and rise no more? Fourthly, they are smitten with fears & terrors when they will give leisure to Conscience to work. They are taken with fear where no fear is. 
Psalm. 14.  As men in a dark night being a waked by fearful melancholy, sight of sin, or lash of Conscience, do think every bush a Thief, every gale of wind, the moving of Satan, or the wagging of every leaf a summons to the Devils approach: so is it with wicked men in this darkness. Fifthly, their shame is taken from them. They are foolhardy and confident in the dark, because no eye sees them. It is said of the Ass, that being pursued by the Wolf, he puts his head into a bush, that he may not see the Wolf; as if, because he sees not the Wolf, the Wolf therefore sees not him▪ So is it with wicked men; they put their heads into a dark corner of sin and ignorance, and then, as if he that pierced through the dark cloud could not see, they go on without fear, wit, or shame. 
Lamen. 1. Esa. 3.9.  They lay their iniquities on their skirts, and declare their sins as Sodom, they hide them not: as if they hurted not them, nor would bring shame at the latter end, 
Appli.   
Thus have I plained the way in opening this part of the Proverb: 
1 joh. 2.13.  and now I write unto you young men, that you may overcome that evil one. Suffer therefore first a word of conviction, and next a word of exhortation.  

1. Hence wicked men are convinced of their miserable estate.  Ye may be convinced hence of two things:  
1. First, concerning a wicked man's estate, that he is in a miserable case, whatsoever he thinks of himself. If thou wert shut up in a dark prison, where thou couldst not have any fellowship with light, wouldst thou not think thyself in a woeful plight? Much more art thou thus, if thou be in the darkness of ignorance, sin and misery.  

Ob. Though they see it not. Sol.  You will say, I see no such matter. If I am in misery, I see it not. It may be so, and yet your misery is not the less. As Christ said, because ye say ye see, 
joh. 5 41.  therefore your sin remaineth: so say I, because you say you see not, therefore your danger is the greater. If in a desperate disease a man say he is well, it's a certain sign death is coming on a pace: so is it a sign that misery lies at the door (though you have shut it out a while) because ye say ye see it not.  
Put case it be so (say you) yet you feel no hurt by it for the present. 
Ob. And though they feel it not.  Ye go on in sin, and thrive, and are merry, and what evil can come? Take heed; while a man is lusty and strong, 
Sol.  a man can endure hot and cold, night and day, and never shrink; but when he is down, by age, sickness, surfeit, or the like, than every blast pierceth through: so while you are in health and prosperity, you are like a Church Wardens Bill, which answereth all is well, when too many things are amiss: but when sickness, and death comes, down you sink with shame and horror, like the fishes of Jordan which fall into the dead-Sea, and are no more alive.  

Object.  Yea, but you are not in this dark state; you hear the Word and understand it, and have a power to understand more: therefore certainly you shall not be darkness for ever; 
Potentia est dispositio rei ad actum.  for a power doth dispose you to the act and exercise which shall follow. Be not deceived. For though it be true of a natural power, 
Potentia naturalis, vi principii interni.  which comes into act by the power of some inward principle, that if you have such a power, it shall be brought into act, more or less, according to the power, as when Grapes have a power to drop Wine, and Apples Cydar; and so, if as men, you have a power to reason, it is more or less showed by discourse, either by inward conceptions, or outward expressions: 
2. Potentia obedientialis, vi principij externi.  yet is it not true of an obediential power, which is drawn out by a power from without; as when the waters of Egypt are turned into blood, and the water at the marriage of Cana was turned into wine: 
joh. 2.  and so, though you have a natural power to know (according to your measure) and so to be acquit of humane darkness, yet amidst your hearing and understanding; 
Act. 26.18.  you must be turned from darkness to light, and from the power of Satan to God, that you may receive forgiveness of sins, and inheritance amongst them that are sanctified by faith in CHRIST. If therefore you would be freed from this darkness, you must depend upon God (whom you cannot command at pleasure) to give the increase, and to acquit you from this misery.  

2. Therefore think it not strange to see the wicked do, shameful things.  Secondly, ye may be convinced hence, not to think it strange to see poor sinners to do that, of which they are afterwards ashamed. The adulterer watcheth for his twilight: the drunkard seeketh his cl●s scorners to cozen his soul and pursue in: the liar desireth his say-nothing: and all luxuriants hunt out their coverts and thickets: and when they are roused by the justice of GOD and man, they cannot endure the light, having such evil deeds; for they are ashamed and confounded. 
Ob. Though they do think their darkness not the cause of their shame because they know much.  Do not wonder at all this, and much more in this kind; because what they wrought, was done in darkness, and now it is brought to light.  
But why should I think darkness to be the cause of their shame, seeing many of them have a great deal of knowledge? It is true in truth, 
Sol.  ungodly men may gain a great measure of knowing knowledge: 
Surgunt indocti, & rapiunt coelum, & nos doctores trucimur in innum.  judas preached for Christ, and Julian writ for him yea, unlearned men, whose cure is to feel divinity beating in the pulse of their hearts and lives, above the flowing of it in their brains, may take Heaven by violence, while the more learned (careful to know and careless to do) may be thrust into Hell. But let them gain what knowledge they can the understanding singly taken is not that which God most delighteth in, to keep them from shame by it, 
Esay 66.2.  but he dwells in a contrite and broken heart, to keep them from the power of sin, 
2. Therefore be exhorted to avoid the ways of wicked men.  & horror of shame  
Secondly, be now exhorted to avoid the ways of wicked men, which will bring you to such sins as darkness breeds, and darkness feeds. Ye shall one day find that this darkness breeds carelessness, sinful delight, fear, and doubting. In darkness men are careless of their goings and doings: So, while ye are in the wicked way, ye are careless of your duties to GOD and man: and ye regard not though ye walk naked (without the garments of faith in Christ, 
Apoc. 16.15  and the obedience of faith and your shame lies open. In darkness sinful delights are most welcome: when drunkards were more modest, and ashamed of the noonday, the Apostle saith, 
1 Thes. 5.  they that are drunk are drunk in the night: And Job saith, that the Adulterer hunteth for the twilight, and flattereth himself, that GOD cannot pierce thorough the dark cloud. So, while ye are in this black way, ye freely drink of this Cup of the pleasures of sin, even to the dreggs. In darkness, they especially that are apprehensive are full of feats, whether they shall receive hurt, full of doubting whether they are, and do, right or wrong. So while ye are in this pitchy way, in the midst of laughter your heart is heavy: ye sometimes fear the hurt ye may suffer, what if I be sick? what if I die? what if divine justice seize upon me? what shall become of me then? Ye sometimes doubt whether that be the way to Heaven or Hell, wherein ye walk. If it be the way to Heaven, which of the Saints of GOD have gone before me in it thither? If the way to Hell, why do I walk in it still? Besides, ye shall one day find that this darkness feeds and nourisheth sin. For as men in darkness, being set upon a course, will be resolute to do it still: So while ye are in this way, ye will be fatted in obstinacy against God, and in resolution to do what ye list. This Christ lamented in jerusalem, 
Luk 19.41, 42.  Oh if thou hadst known in this thy day the things that belong to thy peace! but now they are hid from thine eyes. This also may you lament in yourselves (if you could) with tears of blood.  

Ob. Sol. To your hurt, though you think it will do you little or no hurt.  Perhaps you may think that all this will do you little hurt. But GOD open your eyes in time that you may see to your amendment, that it will bring you to the darkness of Hell, where ye shall find horror without the least comfort, and torment without the least ease. None of the plagues of Egypt were so afflictive to Pharaoh, as darkness was. This extorted from him this speech, which was not heard before, Go you and your children, and serve the LORD. 
Exo. 10.24.  How much more will ye be pressed with the darkness of Hell, which is the proper place of torment! This makes these poor dark creatures, before they come there, to cry out, I shall be burned in Hell for ever and ever, what shall I do, what shall I do?  
If therefore there be any fear of God before your eyes, if any bowels of compassion to your miserable body, and souls, avoid these hellish ways of wicked men while ye are young Suppose that jesus Christ, and Satan stood before GOD to plead for you. Christ could say, Behold blessed Father, I have taken their nature upon me, I have done, and died for them, I have presented thee with a full satisfaction, and have offered to them this great grace to hear my Gospel, and believe it: yea, I have been assistant to the ministry of the Church to convince them of their wicked courses, to move them to come to me, to assure them, that I and mine are all theirs, if they repent and believe the Gospel, yet have they not honoured me by faith and love. But Satan pleads, Behold thou great God of Heaven and Earth, I never took their nature upon me, yet they love me and my courses better than themselves. I never did any thing for their good, but for their snare and ruin, yet they cleave to me and my works of darkness, my pleasures deceitful pleasures of sin for a season, more than to thee and thy Word. I never died for them, yet they live and die in my cause and quarrel: drinking, dicing, drabbing, night and day: revelling with thy good creatures, reviling of thy virtuous servants, and resolving still to do as they have done. I never offered them grace, but sin, and they have resisted & spurned at that, and accepted this with greediness. All this and more, may truly be said by that Lion of the Tribe of judah, and that roaring Lion that seeketh whom he may devour. Set yourselves to present such a plea to your souls, and think whether the devil hath not powerful reasons to move that GOD, who is a consuming fire, to deliver you up to his hands, so long as you are in darkness. What an hell will this be to you before you come to hell, if you repent not? What an hell will it be to you to sail by, before you come to hell, if ye repent not, and forsake not your sins? Will ye not think of to day, while it is called to day? Will ye still go on in the ways of sin, though ye cannot prosper? GOD forbid, the safety of your souls forbids it; your Covenant in Baptism forbids it, and all the mercies wherewith the Lord hath renewed you from your youth up hitherto.  
Ye may think yourselves safe enough, and that all your dark and riotous courses shall end in a sunshine of glory and happiness: but (alas) in your way there lie many things at which ye may stumble, and so tumble into the pit of hell unawares, which is the next considerable proportion in this Proverb, to wit,  

Propos.  That wicked men know not at what they stumble.  
Do ye desire to gain to your souls from this?  
Then weigh with me these three particulars:  
1 What it is to stumble?  
2 Whereat they stumble? and,  
3 That they stumble, because they know not at what. To stumble is to take an argument of offence at something, 
1. What it is to stumble.  to make them fall still into the ways of wickedness. As when the jews took these arguments against Christ to conclude against faith in him, 
Mat. 11.19.  He is a man gluttonous, 
joh. 8.48.  a wine bibber, a friend of Publicans and sinners: We say well that thou art a Samaritan, and hast a Devil. 
Acts 6.11.13.  And when the jews took these arguments against Stephen, We have heard him speak blasphemous words against Moses, against God, against this holy place, and the Law. And when the Corinthians raised this foundation against Saint Paul, 
Acts 18.13.  This fellow persuadeth men to worship GOD contrary to the Law: and Tertullus in a slanting speech before Foelix, 
Acts 24.5.  we have found this man a very pestilence, a mover of sedition among all the jews in all the World. These are arguments of offence, to make them that do receive them still to fall into sin, new sins, old sins, all sins.  
But whereat ordinarily do wicked men stumble? Ordinarily at six sorts of things, when they would flatter themselves in their ways of darkness. Either, Ignorance; or, presumption; or, despair; or, the World; or, scandal; or, the peaceable end of sinners, and the contrary of those that have lived more strictly.  
They stumble at ignorance on both hands. Sometimes they stumble at the ignorance of sin, and so they fall to sin, and care not, fear not, When josiah knew not sin, his sweet nature stumbled with the times: but when he heard the Law of God read, he rend his clothes, and melted to the very heart. When Saul lived a Pharisee, the death of Stephen was nothing, it could be swallowed up upon a full stomach: but when the Law came and showed him what sin was, 
Rom. 7.  when he saw sin revive, to pricks, wound, and kill, than he mourned under his captivity. Sometimes they stumble at the ignorance of Repentance: 
john 3.  They are like Nicodemus, who cannot hear of a new life, but he dreams of entering his mother's womb again: and like Peter's hearers, who when they sinned knew not what they did; and when they were pricked at the heart for sin, knew not what to do, 
Acts 2.  Men and brethren, what shall we do to be saved?  
They stumble at presumption, that God will any time accept of them upon any terms. Therefore, at what time soever, saith one: GOD desireth not the death of a sinner, saith another: Christ saith, Come unto me, saith a third: God will that all men should be saved, saith a fourth. Every presumptuous wretch layeth some sure foundation (which might be sound and sweet to a true penitent) which yet will not serve his turn when he is to try the strength of it, no more than sampson's▪ green Cords could bind him, or a rope of sand can pull down an impregnable Castle.  

3. At despair of their own strength.  They stumble at despair, and at that on both sides too. Sometimes they despair of their own strength. Alas, all the ways of virtue, grace, and glory are too hard for me. I must lie down in shame, confusion, sin, and sorrow, but not move a foot to Heaven. When Christ preached that no man could come to him, 
joh. 6.65, 66, 67.  except it were given him of his Father; many of his Disciples went back, and walked no more with him: in so much as CHRIST complained to the twelve, Will ye also forsake me? If Christ be such a manner of person, that access to him is so hard, so much above our power, that we must be beholding to a Father whom we are not acquainted with, then farewell Christ, welcome world who are more familiar. 
2. Of God's strength.  Sometimes again they despair of GOD'S strength and mercy for them. Christ cannot save them, GOD will not save them. Let strength and mercy be what it will on high, it is too high for them. What is that to me? I am the worst of unworthy sinners. This cast out Cain, hanged Judas, damned both, and any other that delight in such a downfall.  

4. At the world.  They stumble at the world of honour, pleasure, profit. The stony hearers stumbled at the care-cloth, the thorns of cares for worldly pelf. 
Matth. ●3.  The unworthy Guests stumbled at the new bought purchases of Farms, and Oxen; and so much as at the new married Wife, 
Matth 22.  I cannot come. The rich worldling at the new Barns, and store for many days. His soul did so always live in them, that he thought he should always live with them. Thus they stumbled and fell. The huge block of the World was too great for them to leap over into heaven, and therefore down they fall, and break their necks into the ways of sin.  

5. A● scandal  They stumble at scandal, and at that they trip dangerously on both hands. 
Being loath to offend their wicked companions.  Sometimes they are loath to offend their wicked companions; what? shall I forsake them, scandalise them, go without them, (though) in a better way, make them that are my friends my foes, to neglect and scoff at me? This made Nicodemus come to Christ by night. 
joh 3.1.  This made many of the chief Rulers believe in him, but they confessed him not, 
joh. 12.42, 43.  lest they should be put out of the Synagogue: for they loved the praise of men more than the praise of God. 
And being offended at the lives of professors.  Sometimes again they take offence at the lives of those that seem to be more godly than themselves, and are so (at least) by profession. Indeed, these should be very careful to adorn the doctrine of our Lord Jesus Christ: 
Tit. ●.  and therefore many excellent exhortations are spent upon them, in the most sure Word of GOD. Sometimes they are called upon to behave themselves wisely to them that are without: Sometimes to walk honestly towards them that are without: 
1 Thes. 4.12. 1 Cor. 10.32.  sometimes, to give no offence neither to Jew, C●●ia●, nor Church of GOD: yet are they not so careful in the works of holiness' righteousness, and sobriety, as they ought. This is soon espied by wicked men, and so made an argument to stumble at.  

which they easily espy though they are in darkness.  You will say, They are in darkness, how then can they spy such a hole in the coat of him that is better than themselves? I'll tell you: when men see a thing that may further them in the way to Heaven, they do receive it inward by the means of the spirit, and the sweet beams of grace which shine about them; 
james 1.  For every good giving comes from the Father of lights: 
From a light not from without but from within.  but when they see any thing that helps them onward to Hell, they have a power of seeing from within. As a Cat sees in a dark night by fyring the air to herself, and for her own uses: so wicked men being set on fire of Hell, 
james 3.  can in their darkest state easily kindle a light for their own uses to find fodder for their souls in their way to Hellward.  
They stumble, Lastly, 
6. At the peaceable end of sinners. Psal. 73.  at the peaceable end of sinners. Truly, they died like Lambs, There are no hands in their death: just like the good thief upon the Cross, which with quiet and sweet reaches after grace and glory, breathed out his soul to GOD; notwithstanding all the wickedness of his forepast life: 
And the troubled deaths of the Godly.  whereas many of those who have lived better, have died with little rest, and no comfort. Hence they stumble thick and threefold, and make no question to die no worse than they, though they do as bad.  

3. They stumble because they know not at what  Thus they stumble and stumble; and the cause or the sign of all, is this in the Proverb, They know not at what they stumble. 
1. They know not who they are that sin.  As for sin, they do not know who they themselves are that sin. They are the creatures of GOD who hath blessed them a thousand ways, and therefore they should live to the honour of him, and not as if the Devil had made them. 
2. Whom they sin ●gainst.  They do not know whom they sin against. It is against an infinite GOD, who is an infinite good, and therefore the least guilt will not so easily be taken off as they dream. Can much Niter and much Soap do it? 
Micah 6.  Can thousands of Rams, and ten thousand Rivers of Oil? Sin against a private man, and it is a trespass or battery; sin against a King, it is sedition or treason; but sin against God, and no name can express it, 
1 joh. 1. Rom. 3. 2 Cor. 5.  nothing can cleanse it but the blood of the Lamb, which brings to us the righteousness of GOD, which is of infinite worth. 
3. What sin will work.  They do not know what sin will work. It is the wild Boar of the Wood that lays waste the Vine of our souls: it woundeth the Conscience, defaceth the Image of GOD, and writes upon us Satan's Image and superscription: it brings fear, pit, and snare upon the inhabitants of the earth and at the last the vengeance of eternal fire. All this and much more, about sin, these poor wretches do not know, and hence they stumble upon sin, 
2. They know not  and ruin.  
As for Repentance they know neither the necessity, work, 
1. The necessity of repentance. Luk. 13.  or worth of it. Do they present this to their souls, that except they repent, they shall perish? Yes that they do, and therefore they will repent hereafter. Yea, but are they not deceived in the work of it? 
2. Nor the work of it.  Do they not think it to be the work of an hour, when the whole life of a man were but enough for us to walk in that way? Do they not think it to be nothing but a conviction for sin, a sorrow for sin, and a crying God mercy? Do they know that it implies sorrow for sin seen, purpose to forsake sin sorrowed for, and to return unto God? Or know they that it is accompanied (if it be saving) with an holy course in godliness and righteousness? No such matter. 
3. Nor the worth of it.  It is so slenderly looked after: and so poorly prized by them, that they take it up as old shoes, when they have none else to wear: when they have not a day to live, and an hour to spend in sin, than they will repent, what ever come of it. Thus these miserable wretches, when they have built a Castle of their own Repentance, not Gods, do stumble at they know not what.  
Now, 
3. They know not the power of GOD'S wrath. Psal. 91.  for presumption (woe is them) whatsoever they dream of Mountains of mercy, They know not the power of GOD'S wrath. They think him to be made up of nothing but mercy, and that he should do them wrong, if they should not have it. They see the light of his countenance so long in their health and prosperity, that they presume he cannot bend his brows, 
In the works of this justice.  and turn his back in after days. Do they remember that after God had made the world, his first act was an act of justice upon lapsed Angels, who, though they were in Heaven, were cast down into Hell, 
2 Pet. 2.4.  and delivered into the chains of darkness, to be reserved unto judgement? Have they forgotten that his next work was a work of justice upon Adam in Paradise; and the third that we read, of a work of justice upon Cain for committing murder but once? 
Genesis 4.  Have they not read that GOD drowned the first world, 
Gen. 6.5. Gen, 8.21.  first for imaginations? Or that he burned with fire and brimstone Sodom and her wicked sisters, 
Gen. 19▪ Ezek. 16.  for pride, fullness of bread, abundance of idleness, which hatched plenty of lust? Is the justice of GOD upon the world clean gone out of mind, when his Church was in a Corner, and but a little flock? Or will they not see the justice of God upon Christ, 
Hebr. 9 Rom. 8 3. 2 Cor. 5.21  Our surety, in the similitude of sinful flesh; that he did not escape it, being made sin for us (that is, by being a sacrifice for sin) that we might be the righteousness of GOD in him? They have forgotten all prints of justice, that they may put far from them the evil day, and sin without fear. But that God that is a God of mercy, for the vessels of mercy, 
Rom. 11.  is for those who by wilful sins make themselves the vessels of wrath, a consuming fire: yea, and when his hand takes hold of judgement, 
Deut. 22.41, 42. 2 Pet. 3.  he will make his sword drunk with blood. Then shall they know what now they willingly know not, that he that blesseth himself in his heart, saying, 
Deut. 29.19, 20.  I shall have peace though I walk in the imagination of my heart, to add drunkenness to thirst, the Lord will not be merciful unto him.  

4. They know not what they can do in good because they try not.  Do they stumble at despair of their own strength: It is at they know not what still. For do they not show great strength in sin? Why then will they not try what they can do in virtue? Hath not CHRIST promised his assistance in the Word of GOD, 

Esa. 59.29. 1 Cor. 11.24, 25. Tit. 3.5. Eph. 6. Phil. 4.13. 5. They know not what is the power of God's m●●●y.  
Si peccantibus, multo magis poeni●atibus. Esa. 66.   and Sacraments? Why will they neglect CHRIST'S hand, which is put under to help? Why will they not be strong in the Lord, and in the power of his might, that they may be able to do all things through him that helpeth them?  
Will they more impotently stumble at the despair of God's mercy? Surely they stumble at they know not what. For God is good unto wicked men, much more to those that truly repent. Doth not his Sun and rain bless obdurate sinners? much more hath he the blessing of peace for those that tremble at his Word, 
Matth. 11.  and are weary and heavy laden with their sins. 
To embrace penitents. Esay 1.  For will they forget how willingly GOD reasoneth with the rebellious jews, and promiseth that upon Repentance he will make their twice dipped scarlet sins as white as wool? 
Mic. 7.18. Esa. 7.20.  Or do they not regard that GOD tells them that mercy pleaseth him. If he come in a work of justice, he shaves with a Razor that is hired (as if he had no instrument of his own to execute wrath: 
Esa. 28.21. Opus justitiae est opus alienum. ) but if he comes in a work of mercy, it is his own work, his proper work. But they forget this, as if Christ's blood did not triumph over all the sins of penitents, 
Acts 〈…〉.  even to the bathing of them that turn to him, who shed it by murder: this they forget, and so do stumble at headlong despair.  
Do they stumble at the world? 
They know not how weak all the world is if it were on their side. 1 Cor. 7.  Alas, they know not at what. What is all the world if we could grasp it into an handful? It flattereth while it smileth, and the glory of it passeth away. Have we the confluence of all world's goods? They cannot keep off a thousand miseries; Gouts, Consumption, Fevers, Stone, Strangury, death are the portions of this world's wantoness. And when that goes from us, or we from that, it gives a bitter farewell to the lovers of it. 
Eccl. 11.  Though a man live many days, ●●t let him remember the days of darkness, which will come first or last, and then farewell profit, farewell pleasure, farewell honour: the white stick must be broken, worldly comforts must vanish, and if ye have not built your nest in the Rock Christ, 
Esa. 41.16.  the wind will take you, the world will spew you out, and whither then?  
Do they stumble at the offence of their companions? 
7. They know not how little their companions can do for them.  It is at they know not what still. Call for them all, whom you are loath now to offend in pleasing GOD, and what can they do? As the Winter brooks they pass away, faith job. Are they touched for sin? They will be glad to be rid of them: 
Psalm. 119.  away from me ye wicked, I will keep the Commandments of my GOD. Doth the wrath of GOD come? They can say, alas my brother, alas his glory; 
james 1.  but as the wrath of man cannot accomplish the righteousness of GOD; 
Psalm 6.  so nor the power of man can stand (with comfort) against the wrath of GOD. Doth poverty come as an armed man? 
Prov. 6.  A worldly friend will help once, a godly friend will help twice, but daily to hang upon the pockets, and purse-strings of others, is like a cursed wife, a continual dropping; away with such a like fellow from off the earth, the land is not able to bear such a loathsome guest. Doth death come with this Iron Law, You must go and make your bed in darkness, where they must say to corruption, thou art my mother; to the Worm thou art my brother and sister? Where are their companions now? One stands by and weeps, but cannot help: another would come, but fears the flashes of reproof for godless courses: but let them all come, can they deliver their bodies from the grave, and their souls from the hand of Hell? 
Psal. 49.  The Redemption of a soul cost more than so: they must let that alone for ever. What matters it then to offend such, so they may please God?  
Do they now stumble at the lapses and falls of those that seem better than themselves? 
8. They know not that the falls of Christians is, because they are not Christians enough.  Is it not still at they know not what? If a Christian sin, it is not because he is a Christian, but because he is a Christian no more: it is not the profession, but the person that is in all the fault. He that is a good Christian, should answer like that blessed Martyr, who when he was asked what was his name? he answered. Christian: what was his Country, answered, Christian: what were his hopes, thoughts words, and deeds? He answered Christian. He was a Christian all over: and if it be otherwise, Christianity must not be blamed, but sin in him, and Satan out of him, that put on that fair hood to cover their deformity. Besides, sin shall condemn them, not justify the wicked stumbler. They shall go to hell for that without Repentance: the wicked shall not go to Heaven for being wors●, because they are bad.  

9 They know not that sinner's end is not always peaceable.  And what do they stumble at now? Is it at the peaceable end of sinners? It is still at they know not what. For it is not ever true that wicked men find such a calm when death approacheth: sometimes Hell fire flasheth upon them then: 
And when it is.  sometimes they miserably cry out, I am damned, I am damned, 
Durities hominis peccatum ob duratio judicii Dei. it yields no comfort.  I must to Hell: and when it is true, GOD, Satan, and themselves, have an hand in it, God justly seals them up to hardness of heart, and then like the Leviathan, they laugh at the Spear. Satan covers their sins, and locks in their thoughts to dream of golden Mountains. He labours to make their life and death to be an heaven here, that he may the more cunningly bring them to hell hereafter. 
Consuetudo peccandi tollit sensum peccati 1 Sam. 25.  Themselves have accustomed themselves to sin, and custom in sin takes away the sense of sinning, and so like Nabal, their heart dies like a stone. And put case that God's good people be disquieted when death appeareth; They draw near to GOD, 
And yet the unquiet end of the godly may. Esay 6.  and see themselves abominable as Esau. They have a circumcised heart, and so are tender at the least touch: which Satan perceiving, he drives home with all his rage, and skill, to slander his godly course, because his time is but short.  
Thus now ye have the whole Proverb, which sets forth a rule to your miserable example to show the miserable estate of those that are, and walk, and stand, and sit, in the dark ways of sin and wickedness.  

Appli. Therefore let this proverb sink into your hearts.  What shall I say to you Young men? O that I could speak to your hearts so powerfully, that ye may be roused from lying under the dominion of sin any longer! Oh that my Doctrine might drop as the rain, 
Deut. 32.2.  and my speech might distil as the dew, as the small rain upon the tender herb, and as the showers upon the grass! Ye have heard the woe, wo, wo, to wicked men. Sometimes this keeps them off from virtue and grace, and sometimes that. Here they stumble, and there they stumble, before, behind, on this side, and on that, and at last tumble into despair, and Hell for evermore. 
Many have thus stumbled.  Francis Spyra stumbled thus, when he cried out, I would fain be in Hell, to try the worst that God can do. And that outlandish wretch thus, who would have given all to his soul, not to forsake him: but when nothing would serve the turn, but he must die, he commended his soul to the devil to be carried into everlasting torments. And that English wretch thus, I give my goods to the King whom I have cozened, my body to the earth, and my soul to the Devil. And that other wretch (not worthy of a name) thus, My soul I bequeath to the devil who owns it; my Wife to the Devil who drew me to my ungodly life; and my Chaplain to the Devil who flattered me in it. 
But do not you young men stumble thus.  But (dear young men) do not ye so Lay hold of eternal life; and pull yourselves (by the mighty power of GOD) into that way. Use no arguments to pull yourselves into, or keep yourselves in the way of sin. Quit yourselves like men, and the God of Heaven stand by you for your help and succour. Now is the accepted time, now is the hour of salvation. 
2 Cor. 6.  God hath shot a warning piece from Heaven, stand not out; but veil to him, before he shoot the volleys of his vengeance against you irrecoverably.  


Consider your motives to look about you.  
Your age is most unsettled.   Ye have many motives to make you look about you now for grace and glory. First, your age is a most unsettled age, pestered with many lusts of youth, which drop by drop may fall upon you, till you are suddenly over head and ears That which hath been formerly feigned of Hercules, that he stood in two ways, ready to take either, is true of you. For as a straight tree which is loose at the root standeth trembling, and being unsettled, with a little strength is pulled this way, or that way: so is it with you who are ready to be swayed with wind and tied every way.  
Secondly, 
2. You will easily savour ever of your first liquor.  you will easily savour ever of that first liquor which is put into you. Receive the distilled dews of grace from the Spirit of God, and what a sweet savour shall ye be in the nostrils of God, and man? Receive the bloody showers of devilish and worldly temptations, and how will ye stink like Sodom and her Sisters? If a man, by his own, and others disorders, have his body made crooked when young, he will be crooked in bud, blossom, leaf, fruit, and age; but if he be straight th● (he by the grace of GOD) continues straight still. So will it be with you: 
Eccl. 1.15.  that which is crooked cannot be made straight, and that which is wanting cannot be numbered.  

3. Ye are now subject to the horriblest sins,  Thirdly, ye are now subject to the horriblest sins. That natural corruption which is rooted in all mankind, hath in your age more instruments to bring it to outward appearance, as flourishing wit to invent, and dexterity in other members to put in execution. As therefore, they that are sick of burning fevers have need of cooling things, and stomackefull Colts have need of stronger bits: so the fury of your age must be held in, as with a bit and bridle, lest it run upon you, and lay your honour in the dust.  

4. Your sins will cry loudest. Psal. 25.7.  Fourthly, your sins being committed will cry loudest. These made David cry out, remember not the sins of my youth, when my service would have been most acceptable. These made job complain, 
job 13.26.  Thou writest bitter things against me, and makest me possess the iniquities of my youth. These made Paul ply Timothy, 
2 Tim. 2.22.  to flee the lusts of youth. And these will make you pitifully cry out too late, We have wearied ourselves in the ways of wickedness, when our paths were spread with butter. When we were strong, lusty, and able to do God service, we served the Devil: 
job 21.17. job 20.11.  and now when God distributeth sorrows in his anger, our bones are full of the sins of our youth, which shall lie down with us in the dust.  
5. Lastly, you think that you have a privilege by your age: 
5. Your age hath no privilege to sin.  youth must have its course, they must sow their wild Oats. But the counsel of the Spirit is otherwise, 
Eccl. 11.6.  In the morning sow thy seed, and in the evening withhold not thy hand, for thou knowest not whether shall prosper. Therefore Solomon thinks such more worthy to be laughed at, then to be anred, Rejoice O young man in thy youth, 
Eccl. 11.5.  and let thy heart cheer thee in the days of thy youth, and walk in the ways of thy heart, and in the sight of thine eyes: but know thou that for all these things GOD will bring thee to judgement. And David doth tie up your untamed age to the horns of the Altar, saying, that even you must cleanse your ways, 
Psal. 119.5.  by taking heed thereto according to his word.  
If therefore there be any fear of GOD before your eyes, 
Therefore stumble not at any of these blocks.  if ye have any bowels of compassion to your poor souls, walk not in the dark ways of the wicked. Open your eyes to see all the stumbling blocks of wicked men, and stumble not into their paths. O think what may come hereafter; 
Think how soon ye may dye. job 21.23.24, 25.  how soon you may die, go hence, and be no more seen. One dies in full strength, being wholly at ease and quiet. His breasts are full of milk, and his bones are full of marrow: and another dies in the bitterness of his soul, and never eateth with pleasure: 
And then what danger will follow.  and then without the grace of Repentance, the mercy of pardon, I must to Hell, to millions of millions of torments. Farewell companions, farewell time, farewell pleasure; 
With fearful complaints in vain. Mic. 6.7.  farewell friends, farewell all your persuasions, etc. and shall I say welcome Hell? O no: I would give thousands of Rams, and ten thousand Rivers of Oil; yea, the fruit of my body for the sin of my soul: 
Luk. 13.7. Mat. 7.25. and 25, 12.  but the just judge will not accept it, cut it down, why cumbreth it the ground: depart from me, I know thee not.  
Thus you have had your example and your rule, both showing the misery of a wicked life: you have had my charge and discharge. Shall it fall like rain upon the barren Rocks and Mountains without fruit? Shall it not move one soul to go from the dens of sin to GOD? If not, as noble Terentius, when he had petitioned for the Christians, and saw it torn in pieces before his face, gathered up the pieces, and said, I have my reward: I have not sued for gold, silver, honour, or pleasure, but a Church. So say I, in the midst of your neglect, I have not sued for your gold or silver, for your houses and lands, for your drinks, dice, or drabs, but for your souls, your precious souls. If I cannot or shall not woo them to come to Christ, God raise up some child of the Bride-chamber which may do it better. If neither I nor others can prevail, fear that speech of Elies' sons, 
I Sam. 2.25.  they harkened not unto the voice of their father, because the LORD would slay them. 
jer. 9.1.  In such a case, Oh that my head were full of water, and mine eyes a fountain of tears, that I may weep day and night for the miserable young men of my people. But GOD grant I may have no such cause: God grant you may not be in such a state: God grant you may be now wise to salvation. For it is your salvation God would have, it is your salvation I would have: and woe unto you if you be enemies to desires so good, and no less useful than for your salvation, your salvation for ever and ever.  
GOD guide your hearts to the love of God, and to the waiting for of Christ.  
FINIS.   

A POSTSCRIPT TO THE READER of this Warning-piece, of the use of examples.  
LONDON, Printed by T. B. 1639.   

A Postscript to the Reader of this Warning piece, of the use of Examples.  
GOod Reader stay a while: thou hast not yet done. I have for thy good, set before thee an old Rule, and new examples: and of the abuse of examples I am not ignorant. Some look upon them so as to imitate them, be they never so bad. As Augustus a learned Prince, filled his Empire with Scholars: so Tiberius, a dissembling Prince, with dissemblers: julian, an Apostate Prince, with Apostates: and Jeroboham a Calvish Prince, with Idolaters. Others look upon them so, as to hate the persons as well as the sins. Every fearful accident, either in the life or death of men, speaks to them the language of damnation.  
Howsoever they be abused, I am sure it is most fit, yea excellent, to have the white book of God's mercies, and the black Book of judgements, always before our eyes. The abuse doth not take away the use no more than the Spartans' showed themselves wise in rooting out their Vines, because their people abused their Wine to drunkenness.  
I am sure we have the example of GOD Himself, who would not silence the patterns both of sin, and judgement, of those he dear loved. And if we be versed in his Book, we may observe, that he hath been pleased to make many uses of such examples. Sometimes by them he doth threaten, 
Uses of examples. 1. To threaten▪ Deut. 24 9 Iosh. 22.20. 1 Sam. 6.6.  Remember what the Lord did unto Myriam. Did not Acham the son of Zerah commit a trespass in the accursed thing? Wherefore do you harden your hearts as the Egyptians and Pharaoh? If ye do as they have done, ye shall be punished as they have been. 
2. To reproach judg. 10.17.  Sometimes by them he doth reproach unthankful people. Did not I deliver you from the Egyptians and from the Amorites, from the children of Amon, and from the Philistines? O my people, remember what Balack King of Moab consulted, 
Mic. 6▪ 5.  and what Balaam the son of Beor answered from Shittim to Gilgal. Are ye not ashamed to offend such a GOD as I, who have neither been a barren Wilderness, nor a dry Land? 
3. To comfort.  Sometimes by them he comforteth and strengtheneth the hands of the weak, Thine eyes have seen all that the Lord your God hath done unto these two Kings. 
Deut. 3.21.  This your trouble is as the waters of Noah to me: 
Esa. 54.9.  as I have said, they shall no more go over the Earth: so, nor your afflictions shall overwhelm you. Will you be dismayed in any trouble, or cast off your confidence, as if God's hand were tied up now more than in those days? Sometimes by them he doth maintain great points of godliness. 
4. To maintain truth. jam. 2.21 Rom. 4.2, 3.  Was not Abraham our Father justified by works? Not to glory in before God: for Abraham believed God, and it was counted to him for righteousness: but to make him stand out against the blasphemies of the world, the accusations of Conscience, and the upbraid of a dead faith. And will not ye who must be the children of Abraham, or perish, walk in the way of so worthy a Father? 
5. To dissuade from vice. 1 Cor. 10.7, 8, 9, etc. Exo. 32.6. Num. 25.9. Num. 21 6. Numb. 14.37.  Sometimes by them he doth dissuade from vice. Be not Idolaters as were some of them. Let us not commit fornication as some of them did, and fell in one day three and twenty thousand. Let us not tempt Christ, as some of them also tempted, and were destroyed of Serpents. Neither murmur as some of them murmured, and were destroyed of the destroyer. if ye go on in such a way, and will not be dissuaded, ye will meet with the same plagues which they have found, or worse. 
6. To forewarn. 2 Cor. 11.3.  Sometimes by them he gives promonition and caution. I fear least by any means, as the Serpent beguiled Eve through his subtlety, so your minds should be corrupted from the simplicity that is in Christ. Will ye not take heed lest less policy make you to fall, as Eve fell, which was full of bitterness to her and hers?  

Why examples are of such use. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. jam. 1.2 3.  All this use and more hath our good God made of examples, not only because like leaking Vessels we are apt daily to run out, and to forget our fashion which we saw in the Glass, if it be not still represented to us: but also because of the singular profit of examples. For as they profit a world of people, they being like a burning Beacon giving light before men; and being like fire whereat we may give light to thousands of Candles: so do they last long and hold out to the world's end, as the poor Widow's mites, and Lot's Wife's transmutation.  
Neither is it in vain that GOD hath taken such a course as this. 
A threefold benefit by examples.  It is all for our good, that we may know how to use examples according to their several natures. But among the rest you may reap a threefold benefit by them. 
1. Observation.  First, an Observation of the customs and usages of the Church and enemies of it. This will be an adjument to wisdom, which is ordinarily attaineable by experience of our own days, and memory of others. Next an Illustration of the faith, 
2. Illustration  and manners of others, what ever they be. For examples do not make faith and manners, but give patterns of God's rules, for the more Expedite practice of them. And lastly, 

3. Declaration of providence.  
The world doth not make this benefit.   a declaration of God's ordinary providence in his acts of wisdom, goodness, mercy, justice, and the like.  
From these two uses the world doth, mostly, too far wander. For want of the first, the Church is many times filled with Schisms, and disorders. For want of the second, faith and manners are not so cleared, and examples are taken up as necessary Laws, which only show a lawfulness where the rule of Scripture doth not oppose. For want of the third, God passeth by, and we know it not. Let him be never so wise, by the neglect of the example, we admire it not. Let him be never so good, by the neglect of the example, we love it not. Let him be never so merciful, by the neglect of the example, we embrace it not. Let him be never so just, by the neglect of the example, we do not fear and tremble, and avoid the rocks of sin: and hence it is that I have been induced to propound these examples unto you also.  

How men do make use of examples of justice.  It may be that sometimes men do observe the way of GOD in the whirewind of justice: but either they are willing to think it not so great as it is; or to judge it to reach further than our good God intendeth it. If men do think the first, it is because they would flatter themselves in like sins. Loath they are to think that God should punish that which they love; or that danger should happen to them who have done as they mean to do still. If men judge the second, it is because they want charity, and judgement in the ways of God.  
Sometimes GOD gives an example of his justice which begins here, 
And how they should from the several ways of Gods showing justice.  and continueth for ever and ever: as in many of the drowned first world, and roasted Sodomites. God never made me so skilful in his Throne business, as to define peremptorily, that every suckling and infant of those miserable ones were cast into the bottomless hell. He only says that the flood did sweep them away, and they were burned with fire and brimstone, and there leaves us to leave the rest to GOD. They were not in the Ark indeed, nor was job in the visible Church, as Isaac and the rest of the Patriarches were, yet might the Alleye look upon them as he pleased, and judge, or spare.  
Sometimes God gives an example of his justice which dies here, and (for aught we know) may end in glory. Thus we are said to be judged that we might not be condemned by the world. 
1 Cor. 11.32.  No man will judge josiah or jonathan for their untimely deaths. They died in peace, though they died in war; in peace with God, in war with men. Nor will they resolvedly reprobate the souls of Er, and Onan, Nadab, and Abihu, Ananias, and Saphira, or their likes. Their sins were great, and grievous, yea damnable, and therefore GOD brought fearful judgements upon them: and as he hath said, so hath he done, 
Psal. 55.23.  bloody and deceitful men shall not live out half their days. But for their souls, and how far his justice extended to them, is among the secrets of his government, and past our cognizance. It is an old lesson never to be forgotten, 
Deut. 29.29  That secret things belong to the Lord our God, but those things that are revealed, to us, and to our children for ever.  
But what is all this to our examples in this Warning-piece? 
The Application of the use of examples to this Warning-piece.  If you apply it aright you shall know how to use them to your good. Be sure therefore to see God's hand in both, and his anger against sin in both; without that, such judge could not ordinarily come into the world. Be sure also not to extend GOD'S justice further than what you see or hear. Thus far God hath gone, go you no further. Cannot GOD take up his people and whip them sound for sin, but presently the rash world must cry out, They are bastards, and not f●r GOD'S rest?  
Indeed you see or hear that one of them had a debauched and wicked life. God saw it, and thrust him down to the gates of hell, and so he did fearfully judge him in this world. Yet withal he had such remorse, confession, self condemnation, desire of others good, and of his own (though with despair,) that God hath given us reasons of charity to his soul, and kept the rule of certainty to himself only. Notwithstanding, let no man of such a course presume; God comes as a swift witness against such, and will make his sword drunk with their blood. 
Psal. 68 21.  For he will wound the hairy scalp of every one that goes on still in wickedness.  
You see also, or hear, that the other of them had a great deal better life. It is true also, that (thus much being confessed) he closed too long and too much with the world, as all that knew him well, complained. He was also unthankful to a parish who had been loving to a poor father of his (in a free gift of a good maintenance from them,) when he would not be persuaded (both before the settling of any Will, and before the settling of his last) to give a poor pittance out of his great estate to that loving Parish for pious uses, he having no children of his own. God saw this too, and whipped him to the purpose, before he went hence and was no more seen.  
Would not GOD have an irreligious world see how ne-necessary it is to break off a wicked life by Repentance, 
Dan. 4.27.  and how useful to honour GOD with our riches? 
Prov. 3.9.  It would make a good man's heart to bleed, that the world should have a second flood of sin by some, and that, by others, pious and public works should be neglected, opposed and grumbled at, as if men's riches were their own, and they might do with them what they list, as if they were gods. Shall private persons and affairs (not worth a dunghill to the businesses of GOD) be the only object of bounty and munificence? If in such a case GOD withdraw his countenance and frown, is it not worthy our notice? Let God be GOD, and do his own work, in sparing their souls for ever as he pleaseth: yet let him show us examples too of what we ought to do, or what we shall suffer. For if we do not amend (for aught I know) he may, and will do according to our patterns, take away our comforts here, and our comforts for ever and ever, which is infinitely more:  
I shut up all in a word. Look upon your examples and fear and tremble. If they have found GOD thus angry who have been overtaken by indulged, and over pouring infirmities, how will he look upon you if ye neglect, and scorn, after such warnings? Yet look upon them so, as you leave not Charity behind. Ye may have hope to conceive well of them (who were judged in this world,) because ye knew not their hearts. Ye can have no hope to conceive well of yourselves in so doing, because ye know your own hearts better. You are apt in excusing some to flatter yourselves, and in accusing others to justify yourselves too far. Neither of these can do well in the day of your account, which I desire may be comfortable unto you in the day of our LORD JESUS CHRIST.  1 Cor. 10.11. 
All these things happened unto them for ensamples: and they are written for our admonition upon whom the ends of the world are come.  
FINIS.   

Imprimater.  
Thomas Weeks, Cap, Domest. Epis. Lond.