The Young Man's Monitor.  
OR A modest Offer toward the Pious, and Virtuous Composure of Life FROM Youth to Riper Years.  
By Samuel Crossman, B.D.  
Wherewithal shall a Yo●ng man cleanse his way? By taking heed thereto according to thy Word,  Psal. 11 99 
Verecundo Adolescence quid amabilius? Pera  
Gratum est, quod patriae civem, populoque dedisti;  
Si facis, ut Patriae sit idoneus, etc. juvenal.  
Lo●do●, Printed by I.H. and are to be sold by S. Thompson, at the Bishop's head in St. Paul's Churchyard, and T. Parkhurst, at the three Crowns at the lower end of Cheapside, near the Conduit. 1664.   

The Epistle to the Reader: More particularly to Parents.  
Courteous Reader!  
YOu are here presented with these ensuing Pages, intended for the endearing of God, and the bringing up a good report upon Piety, and Virtue, in the hearts, and hearing of Young Persons, if by any means the Generation now rising up might become (what we are all so justly desirous they should be) 
* 〈◊〉 S●g●s Buling.  a real blessing to the next Age. 
† P●e●itia citra pu●●ilitatem, ad 〈◊〉 is ●● 〈◊〉 habitu● sequa●. E●asm. C●ne. de pu. les.  Wisely taken off from the Follies, and Vices of Youth; timely and truly persuaded to the love of all goodness; and in conclusion, (as Origen to his Father) the dear joy of Parents; 
* Eu●●ci●, & felix progenies, in qua Parentes renovati; ut quasi secundo vivere incipiant, qui alioqui statim desicer●nt. Calvin.  the happy revival of their fading life; the praise and beauty of the Land.  
The Paper (such as it is) was first sent as a more private Letter to the Children, and Servants of some Friends, for their encouragement and direction in the good ways of God: though since thus far enlarged, as you now receive it.  
The truth is, the season under which it was drawn up, both then, and now, was unto flesh and blood sadning enough; and too disadvantageous to the competent rendering a work of this nature (as the words of the wise had need be) acceptable, and set in some good order, for the gaining of the shy affections of Youth to any good resentment, or acceptance of their own welfare.  
But what God in his high wisdom appoints, we must not sinistrously charge with harshness or folly. What he is pleased inwardly to sweeten, we may not ungratefully call bitter, nor unadvisedly open our lips with uncomely complaints thereof. 
Lam. 3.22  It is of his (free and dear) mercies (must we all say, and that cheerfully too) that we are not consumed.  
Reader! you are not, neither shall you here be challenged into the fields of Contention. Nature indeed is very forward (as the Disciple in the Gospel) to draw its Sword: but we scarce any of us well know, (though we are all too favourable interpreters of ourselves) what spirits we are of. So easy is it to mistake carnal passion, (for that which is far higher and more divine) a truly gracious composure in Religion.  
We might all too truly confess with the Father; 
* Ecclesi●e nomine armamini, & contra E●clesiam dimicatis. Aug.  We can easily arm on almost all sides, under those golden names of God, and his Church: and yet as readily turn the Cannon's mouths in conclusion against them both.  
It may justly become the sore lamentation, which we may all mournfully take up for these last days; That Peace, the sweetest of mercies, the sum and scaling up of all other blessings (as the 
* 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Pax oma●um benedictionum sigillum, & obsig●atio est. Abaib.  (jews so cheerfully delight to call it) is through our great unworthiness judicially taken away from amongst the Sons of men. Love, the rich, and precious perfume of life, the peculiar character of the true Disciple, the pathetical recommendation of a dying Saviour, how is it (as the beauty of Israel) fallen in the streets! Nobleness, and Sweetness of spirit are put away as strangers, that have no form nor comeliness in them. A common good (the great and just concernment of all) how, oh! how is it unknown, unregarded of most? It may lie (like him in the Gospel) wounded upon the road, and yet scarce any that turns aside to comfort it, or to show any friendly kindness to it.  
A Catiline (says the 
* Catilinam quocu●que in populo videas, quocu●qu● sub a●e▪ s●d aec Brutus erit, Bruti nec, a●●culus usquam. Juv.  Satirist) a troubler of mankind, grows as the weed, almost every where. But a Brutus, a worthy Patriot, that bears the welfare of others, the true prosperity of his native Land, upon his heart, and sets his eyes perpetually thereon for good, such an one is a rare jewel; worthy of all honour, and embraces wherever he is found.  
Such ennobled Spirits (says the great Orator in his affectionate language) they are the dear offspring, the delight and care of God. A divine race, it is from the 
* Omnes qui patri●m co●serva ●at, a●●uveri●t, & auxerint certus ●is i● coelo ac definitus locus, ubi be●ti. 〈◊〉 sempiterno fra●●ntur, hiac p●o●eci, huc reveituntur. Cicero in Somn. Scip.  Heavens they come down to us: and to the Heavens again, when ever they take their leaves of us, shall they triumphantly return.  
But oh! that our heads were Fountains, and our eyes Rivers of tears. For amongst all the children that Nature hath brought forth, they are few that take her by the hand, and wisely lead her. Amongst the numerous Family, that are registered unto Religion, few that are willing to be true to God, or kind to each other.  
Therefore must the pious mourn, and the lover of his Country go with the Prophet into his secret places, and weep bitterly, crying out with that holy man; 
* Quis non vita etiam suâ redimeret sub motum istud infinitum dissidi● scandalum? Mart. Bue.  Who would not be willing with the price of his very life, to redress and heal that endless strife and variance, so unkindly sprung up amongst us.  
These are (as the 
† Bella geri placuit mullos babitura triumphos.— Pares aquilae, & pila n●●antia pilis. Luc.  Poet sadly sung) the wars that can never be crowned with any triumph. The amazing prospect, (our hearts must even tremble at the very uttering of it) where Bibles against Bibles, are the known Ensigns on both sides. As if Religion had sounded a Martial Alarm, calling her Children, (like those Young men before Abner and Joab) to arise, and slay each other.  
Thus with the foolish Bees, instead of gathering true honey, we quarrel and sling each other; 
* Hi wotus 〈◊〉, atque i●●c certamina 〈◊〉 pulveris exigu●●acta compressa quiescant. V. ●. G●●  Till death comes in, and parts all, by throwing its dust upon our cold hearse. And then shall these combats (will we, nill we break up, and be no more.  
In the mean time, this Spirit (we must all confess) it is not of God. The banner of Christ is a banner of love. And our best Character will be meekness, and Gentleness, as becomes us in the Lord. It were no betraying of the Sacred Principles of Religion for all the true Professors of it, to conclude, (as Alexander well answered one that importuned him to sharpness;) 
* 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Nar. de Alex.  Rigour may please you: but mildness, and sweetness will best become me.  
They are indeed days of great agitation wherein we live. Great thoughts of heart on the right hand, and on the left. And there is doubtless much of the truth of God in Concernment upon the Stage; which in its time shall safely rest, (as the Ark) upon a quiet Mountain. We may adventure it (as David) against the greatest Giants, in fight the Lords Battles. With its own bare arm (as the 
* 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Veritas potens, & superabit.  Ancients are wont proverbially to say) shall it win itself the victory.  
But there is withal too much of the wrath and frowardness of man, as dross immixed with this Gold, both Pro, and Con. So that the gracious heart could almoct conclude; It is safer being a sorrowful mourner for both: then a fiery party in either.  
I confess, I think there is no sober Christian, but is ready in a mixture between joy, and grief to say, (as that great man, great for Piety, great for Learning, a little before his death to his bosom Friend;) 
† Cognori per gratiam D. i, quid sit habere pro certá normá salutis verbum Dei: & quid sit humana somma, placitaque sequi. Cyrillus nupe●us Const. Patriar, vide Hottinger in vita ejus.  I have known through the grace of God, what it is to have the Word of God for the sure and trusty rule of Salvation unto me: and what it is to follow the v●in dreams and pleasures of men.  
The Concerns of Religion are exceeding great, and ponderous. God and Man will expect, God and Man will allow, that all be cordial and upright in them.  
Only the pleasure of our Father still is; that we graciously temper, and carry Moses his meekness, with Moses his zeal. Deporting ourselves in the profession of his name, as the Sun in the Spring; which so shines, as not to scorch. Retaining all due candour, as men; while we further profess to honour and serve holiness and peace in a higher capacity, as Christians.  
And oh! that we might see those Magnalia Dei; those great things of God, and of Religion, (the very ornaments and beauties of holiness) revived, and espoused amongst us. Repentance from dead works to serve the living God. Faith unfeigned, Faith without Compliments; thinking so well of God, as to repose ourselves, and dearest Concerns cheerfully upon him, his power, and faithfulness in Christ. An holy care to lead a right godly course of life; placing Religion (where of right it justly, and only centres;) 
* 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ignat.  not in formal, or contentious words: but in a willing, and faithful practice. Putting off (what none indeed can be very willing to keep on) the old man, with all the odious lusts thereof. Walking (as the ransomed of the Lord) in newness of spirit, newness of life. Pressing heartily after the mark. Rejoicing day by day in all the sweet hopes that are set before us; till the seed time shall reach the harvest, and the sheaf of glory be reaped, and seen with joy in the Believers bosom.  
This, oh! this was the Religion, so many righteous men have wished so well unto, and longed so much to see; such Gospel, such gracious days of the Son of Man. Thus might we also honourably answer, (as Nehemiah) we are doing a great work, the work of God, and of our Souls; and have neither desire, nor leave to come down, suffering that to cease, while we wear out our precious time, and gain no more, than (what may well be wept out again) the distempering of our weak, and tender minds into high Fevers, and passions by the angry strife of Tongues.  
God Almighty grant, we may at length reach the Apostles great charge; 
Eph. 4.15  and follow the truth in love. Tender of the truth; that it be not changed into a lie. Cordial toward love; that it sustain no wrong, while we seem in the pursuit of truth. Remembering with ourselves (as the Father) how unnatural, and even Prodigious it would be to have the 
* Quid facit ●s pectors Christianoruis lupovum s●ritas? Cyp.  Wolf's savage heart found in the Lamb's bosom.  
Oh! thou the God of so great forbearance, and tenderness towards us all; give unto us also of that sweet spirit of thine; bowels of mercies, kindness, and humbleness of mind each toward other. Pity thy weak and froward Children. Rowel away our reproach, and let our eyes yet see that dear, and sacred thing; the 
* Pa● optima v●rum quas nobis na. 〈◊〉 dedi S●llius.  jewel of Nature, the Honour of Religion, the Promise of God, the great Desire of all gracious hearts, Peace, thy Peace, upon this thine Israel.  
Reader!  
I had purposed some further instructions here to the Elder. To have entreated you respectfully as Fathers. That you might (as David) walk with a perfect heart (
* Verior cujusque fama e domo emanat. Bacon fidel. Ser.  where indeed the integrity of the heart is most tried) in the midst of your house. And with Abraham, bring up your children, (how mean soever outwardly, yet) each one as the Child of a Prince; for God, and the praise of his Name. For your 
† Ego te non Catilinae genui, sed patriae. Fulvius ●●lio suo.  Country, and the welfare thereof; to minister before both, in the lovely services of righteousness all their days.  
But a weighty providence from the Lord intervening takes off my hand for the present. Let it be accepted, oh Lord! that it was in mine heart to have served thee therein.  
This only shall I abruptly now say; you have given in your Pledges to Posterity, and are leaving your Children, as Absaloms' Pillar in the Valley, to preserve your names when you are gone. Oh! let your care be such concerning them, your carriage so Exemplary before them; that yourselves may become true Benefactors: and your Children a real Treasure to the next Age; rendering your names thereby, as sweet odours to all.  
So might you welcome your death with pleasant smiles when ere it comes. Assuring your dearest Friends (as that pious Emperor upon his deathbed so cheerfully said to his;) 
* Lubens jam morior, quandequidem talem reliquero filium. Anto. dict.  I am now willing indeed to die: since I shall leave a living Monument, a Child of mine, to hold up the Lamp in my stead, to serve unto Virtue when I am gone.  
So might it be further acknowledged by others at your Funeral, when your dust shall lie silent before them, (as was said of Theodosius to his just and deserved honour;) 
* Theodosius Impe. necessi● a ●obis ta●●us, sed 〈◊〉 totus; elquit ●nim libeos suos in ●uibus d● 〈…〉 ig●os●re. Hist vitae Theod. ●mper.  A great man, a good man is this day taken from us. He is gone, but not wholly. He hath left (part of himself,) his hopeful Children, here behind him. In them may we see the fair Fruits of a pious Education; in them we freely acknowledge much of the Father's worth, and goodness still surviving. By them (as Abel ) though dead, he yet liveth, and daily renews a virtuous example before us.  
The Lord thus bless the arising Generation amongst us; vouchsafing this sweet, and pleasing mercy, as his choice favour; till it become the joy, and beauty of our dear, and native Land. The Lord thus shine (with his Lamp) upon your Tabernacles, and your children's Children unto many Generations after you. In the affectionate desires whereof I rest,  
Your Friend, and Servant, in the just obligements of Nature, and Grace, Samuel Crossman.   

Errata.  
Reader!  
YOu are much desired candidly to excuse, and with your Pen to correct the many Erratas which in the Author's absence have unawares slept through the Press. Amongst divers others, these at first sight appeared in a Cursory view of some few Pages.  
Page 4. in the quot. read Persius. p. 21 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. p. 55. line 5. r. astliction, 9.80. l. 19 r. regret. ●. 142. quo ●. ovis twice. p. 147, quot. r. humilitas. p. 155. quo. ●. co●vexaque. p. 184. quo●. r. candidissim. e. p. 193. l. 15. r. con: ●●s p. 219. l. 8. r. ingenious. p. 221. l. 25. r. thread. p. 17. l. 19 in the Poems, for circl'st, r ceil'st.  
You will easily find several other mistakes of the like nature. As also mispointings, and mispellings. Especially in the Marginal Notes. Wherein the Hebrew, initial Letters are often set for final; and Accents some omitted, others misplaced in the Greek. But these Erratas are far the least; and little danger in them: if we carefully prevent that great, and common one, so incident both to Writer and Reader; A practical neglect after all, of any good counsel, how usefully soe●er given, how affectionately soever for present received.   

To the Children, and Servants of my dear Neighbours at, etc. My Christian love, with desires of your real welfare in this life, and that which is to come.  
Ingenuous Youths!  
UPon whom the eyes of all are justly set; observing your present carriage, and further waiting what your following years will prove. 
Pro. 20.11.  Even a Child (though but a child) is known by his doings; whether his work be pure, and whether it be right. 
Sit virilis ●etas jure fructiosior: erit tamen juve●tus i●terim ama●ilio.  So early doth nature put forth its inclinations, and discover itself.  
May your youth be as the Spring for loveliness; your riper years as the Summer for real fruitfulness.  

CHAPTER I. The Introduction, or previous Entrance into the ensuing Discourse.  
YOu are now entering a troublesome sinful world; and are therein to be pitied: You are now upon your great preparations for Eternity; and therein had need be seriously counselled, and advised. Me thinks I see you just setting forth in your great journey, your long journey, whence you shall not return; a journey which will prove either. Heaven, or Hell to every one of you in the end. How much depends upon this moment, it may be you scarce believe, you little consider for the present: though afterwards yourselves shall plainly see this Life hath been but a restless Voyage, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Mu●idus hic est via & vad●m ad mundum suturum. Majemonides.  the World a tempestuous Sea, your Bodies the frail Vessels wherein you sail, and Time the Charon, the Boatman to waste you over these Waters, and set you upon another shore; delivering you up there (as the Soldiers in the Acts presented Paul) before your Judge, the Supreme Judge of all Flesh in order to your final and solemn Trial.  
It is on this great Errand of God, and of your Souls that these present Lines are sent unto you. You will, I hope, both willingly, and seriously peruse them. A wise Son heareth Instruction, but the scorner causeth shame. It is a kindness to show the wand'ring Child the way to his Father's house; and truly I have greatly desired amongst many other cares justly incumbent upon me, as I am able to further you heaven-ward, and to prepare your hearts, while you are yet young, as a generation for the Lord. Your natures are too easily disposed to receive evil impressions. Satan sees it; and w●tches be times to forestall your tender minds therewithal. It must be our care early to recommend, and your duty readily to comply with better things: that as the yielding ●ax you may now 
* Ul●m & mode l●●tu● es; nunc, in●●c properandas & acri singendus ●ine si●e rota. Persius.  receive those impressions of God, and goodness, upon your spirits; which may become some step toward your happy sealing up to the day of redemption. Accept then, I pray you, of this plain Paper; it is the best Token I have to send: And Oh! that through the blessing of the Lord, it may prove a good Token for you to receive.  
It is sadly evident that many, too many, losing their tender, their first years, in conclusion lose their souls also. And it is as undoubtedly certain, that gracious Counsel (however hardly thought of by most) might be ●o the young man the best Guide of his Youth, to preserve him from the paths of the Destroyer. Consider what is laid before you, and the Lord give you understanding in all things.  
Our own true welfare (we may freely grant) is, and justly aught to be the desire of all: the right way to it i● known, or understood of very few. I● was the sad observation of the wiser of men; The 
* 〈◊〉. 10.15.  labour of the foolish wearieth him (as well it may) because he knoweth not how to go to the City. Mercy is not missed, because it is not sought: but because men will not be persuaded to seek it, where alone it may be found. Most men spend their choice and precious days in a vain shadow, and go down in the end thereof to everlasting sorrows. You have the world now before you, your own mercy or misery yet to choose, and be you sure, as you now choose, so shall you speed hereafter. Oh! be your own true friends, and choose ye that which is good, while, it may be obtained; and that good part shall never be taken from you.  
You are now Flowers in their bloom; Your Friend's delight; your Country's hope. It lieth very much in your Sphere to be either a crown of rejoicing to them, or to bring down their grey hairs with sorrow to the grave. 
* Primiti● 〈…〉 primity ●oetatis D●o s●●rae.  You are those first Fruits, those green ears of corn, which should be offered to the Lord. For his sake, for your own sakes, for your Parents, ●nd Country's sikes, embrace your own mercies, your own true good; before your Sun be set, and your hopes cut off for ever.  
Others have been sometimes young, as you now are; and cannot be altogether strangers to the young man's heart, the young man's thoughts and ways. It is very likely your vain minds will be easily now taken with vain things. But observe if they be not still secretly afraid, meditating terror, and crying out, I shall one day be called to a strict account for all this. In this suspense, it may be, you may stick long; not able to joy much in the ways of sin; nor yet fully willing to leave them, and seek the Lord. Sometimes faintly praying; and yet inwardly shrinking back, and still loath to receive indeed the grace that you seem to ¹ pray for. As the Father freely confessed the prayers of his youth had also been. 
* Direvam, da 〈◊〉: sed 〈◊〉 modo. Time●●●●ni● re me cito exa●dires, & ●ito san●ss. Aug. C●n▪  I said indeed with my lips Lord I give: and yet in my heart I was too willing to give longer day, and could have said, Lord! pray, not yet. I was even afraid lest thou shouldst hear me too soon, and too soon heal, and subdue my corruption for me. Thus is the mind for a time like the wavering scales; rising, and falling; going, and coming ere it can settle with the true poise, and weight.  
If Satan in this conflict prevails, your slavish fears will wretchedly degenerate, and grow worse, turning into an inward hatred of God, and his good ways; a disdainful loathing of God's people; a continual backwardness to your own duty. Which God of his mercy prevent.  
But if through grace you be enabled to overcome; you will find your fears clearing up unto more kindliness, and a willingness on your part to retain them still; you will find gracious desires springing up by them, Oh! that God would pardon my sin. Lord! give me Christ, or else I die. From thence by tender steps (which I have not time now to express) will God lead you, and will not forsake you, or despise the d●y of your small things. And oh! that you may be thus led by the hand of the Lord, till you both see, and receive the blessed reward of the righteous, the salvation of your souls.  
Think not that your present condition, your present 
† Transibit volupt as, manebit reatus, momentan●um quod delectat, aetern●m quod cruciat.  pleasures will last long; No, no; as Adonijahs feast, these banquets will soon be broken up in a tragic amazement: 
* Pro. 14.13.  The end of that mirth (is coming, fast enough, and) it will be heaviness. The sore of your Conscience will shortly gangrene, if it be not timely dressed, and bound up in the Balsam of Christ's blood. The World will quickly fail you, and be as worthless dust under your feet. Your Friends now so dear to you, and you to them, shall suddenly go their way to their long home, and leave you to follow their cold clay, as Mourners to their Grave: And that which kn●cks still nearer at your door; your 
* Festinat e●im decurrere velo● slosculus agustae ●●●seraeque bre●●ssirea 〈◊〉 forty. Juven.  life itself is continually spending upon the quick stock, the oil hourly consuming in the Lamp; and your pleasing guest (so dearly desired to stay with you) tied up by an higher hand to a very short space of time; allowed only as a way faring man to visit you, and must (be you never so unwilling) hasten on his journey, quit his lodgings, an● be gone again f●om you.  
Think not that you shall escape, that you shall be excused because young: the dead shall stand, the small as well as the great, before the Lord. And your death is already upon its march towards you; and shall arrest you, it may be at unawares, telling you, (ripe or unripe) the Sickle must now be put in, and you cut up, and carried before the Lord.  
Oh Young Man! what wilt thou do in that solemn day? Then will grace be needed, then will the necessity and worth of it be better understood than now it is. Prepare, oh prepare to meet thy God.  
Now it may be thy Conscience is not yet settled upon its lees, or seared through long custom in sinning, which yet it too soon may be; Thy Heart is yet as the heart of josiah, tender and even melting within thee; As yet the World with its distracting cares is not crept in to hinder or overcharge thee; Hitherto the holy Spirit of grace even striveth with thee. Dost thou know indeed? Or hast thou seriously considered what this season is, what all these things mean, and at what pass thy present condition stands? Oh be persuaded to use means in time before the disease get too strong an head. Physicians tell us on the one hand, 
* Quicquid moves a principio move. Hip.  Of all Physic that is the hopeful Physic that is timely taken. And experience tells us as sadly on the other hand; it is 
† Aegre reprehendas quod sinis co●suescere. Hier.  hard, hard indeed to turn out sin when it hath been once suffered to settle, and strengthen itself by long connivance and entertainment.  
Oh! let not time wait all the day long in vain upon thee: oh! let not the Spirit of the Lord, as in the days of the old world, strive in vain with thee. Whomsoever thou deniest, deny not God any thing that he asks thee; whatsoever thou refusest, refuse not Heaven. God is graciously willing with it, thy soul may be everlastingly happy by it; Return, return, and live.  
It is well worthy of observation, that in the Hebrew, the same word that signifies a 
* 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 juvenus a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 selegit, quasi ad o●●●s operas select●s. Buxt●●f.  Chosen person, is commonly used throughout the Scripture to signify also a Young person. It seems the L●rd woul● have young people a choice people. Oh! translate you this Hebraism into English, and show yourselves a chosen generation, a peculiar people, Children (as is said in Daniel) that may be able to stand before the Lord and King of the whole earth. Let others, if they needs will, be as dross, worthless dross, which no man values, in which no man takes delight. But as for you aspire after nobler things. Oh! strive for your parts to be as so many vessels of Gold, for the praise and service of your Creator.  
Where are now those isaack's, that meditate while they are young? Those jacobs that prise and seek the heavenly blessing betimes? Where are now those solomon's, that study to know and serve the God of their Fathers? Those Obadiahs that fear the Lord from their youth? Where are now those Hebrew children, that ask their Parents (as those in the Law) wha● mean the Sabbaths and Ordinances of the Lord, that they may also keep them? Or where shall we now find those Sons of wisdom, that being enticed by sinners consent not, but refrain their feet from evil courses, and keep themselves from the paths of the Destrover?  
Me thinks you should often call to mind the Example of Samuel; who ministered and served before the Lord while he was yet but a child. You cannot forget the good carriage of those children, which so affectionately sung hosannah's unto Christ. We can truly tell you for your encouragement, the Lord ordaineth, the Lord accepteth praise out of the mouths of babes and children. Whoever quencheth them, God will not despise them.  
These are the young man's looking-glasses; the young man's patterns and precedents that he should imitate and copy out. Oh! let not the memory of such die while you live, preserve them alive in your gracious carriage and conversation.  
Neither are other Examples wanting. Did you but read the life of that josiah of his age, King Edward the sixth; that Phoenix of his time, Pr●nce Henry; that truly noble Lord, the young Lord Harrington; with many others, who blossomed as the Almond tree betimes; whose holy and virtuous conversations, whose sweet and gracious expressions should be the young man's peculiar study and delight; Did you I say but read these, or wash your morning thoughts in the serious remembrance of them; as that noble Roman chose to wash his hands every morning in that Basin wherein he had the Picture of virtuous Cato in sight afresh before him for his imitation; It would even provoke you to be in love with all goodness for their sakes. You would even sit down and weep, as the Emperor did at the sight of Alexander's Tomb, to think how far others have gone in their early years heavenward; and you so backward, so far yet behind. Oh! that you would make it henceforth the real Motto of your youth, which was once the Swanlike Song of the dying Martyr, None but Christ, None but Christ.   

CHAP. II. The Young Man's Case, and Concernments as they now lie before him, stated and offered to his consideration.  
YOu have more particularly two great Concerns lying now upon your hand which had need both of them be seriously thought upon, and duly provided for before you slip any longer time. The one is the wise ordering and improvement of this present life; which is commonly spoilt in youth, and scarce ever recovered in riper years. The other the religious providing for a better, which no man can be too diligent in. He that is truly faithful in either, will be in some measure conscionable in both. These hath God joined together; and happy is that man who hath learned to give each its due, and through a well led life with men on earth, to pass to a better with God himself hereafter in heaven.  
It will be your wisdom to understand aright the good consistency of both these together. That so you may neither on the one hand think hardly of religion, as that which quencheth the subordinate sweetness of life; as that which overthrows what were otherways lovely in nature: Nor yet on the other hand content yourselves with bare nature, without the true grace of God; which is ten thousand times more worth, and better indeed than life itself. Be ye in God's name frugal of all the just comforts of this life, slight them not, waste them not, they are the dear gifts of God, the God of all our mercies, the portion that is given us outwardly under the Sun. But if the Lord be willing to sanctify these, and bestow yet greater than them upon us; let us not neglect, let us not despise our own advantages: but accept it with all humble thankfulness, that our water may thus be turned into wine.  
Now therefore that you may the more understandingly comport with these great Concerns, and the better see what lies before you; it will be very necessary for you (what you can) solidly to inform and satisfy yourselves very particularly in these three things.  
1. The world into which you are now come, and for a time to live; what that is.  
2. The great ends for which you are thus set on shore, and now sent hither; what they are.  
3. The true way and means whereby these righteous and desirable ends might be at length happily attained.  
He that once understands where he is, what he hath indeed to do, and how he may fairly and safely compass his work, needs not stand idle in the Marketplace, he hath enough to take up both his hands, and heart withal. God grant that you may go ingenuously into your Lord's Vineyard, 
1 The world into which we are come, what that is.  and willingly work the work for which you were sent into the world.  
First, Then be contented to sit down, and consider what kind of world this is into which you are now come. It may avail you in the sequel of your life to have throughly known it, ere you be further involved in it.  
It is a world that too much encumbers most: but solidly contenteth none. Our Stage indeed whereon to act: but not our Bed whereon to rest. The Ancients, who observed and enquired very studiously after it, have plainly told us what we shall also find it, A 
* 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Inimicus veste amici tectus. Buxtorf. Flo. Heb.  true Enemy in the disguised clothes and habit of a Friend. The Young man by mistake fond calls it Naomi, and says it is pleasant. The Elder by dear-bought experience finds it Marah, and cries out, oh! it is bitter. Such is this world as the Tents of Kedar, which you are now for a season come to take up your quarters in. It was once indeed a beautiful Palace, the glory of God shining without any clouds in its full brightness upon it. The furniture of it, when God took the first Inventory thereof, all exceeding good. But now sin hath marred it like that girdle by the river Euphrates, as a Vesture it is changed, and its former beauty is departed from it. Satan is now by the permission of God become the Prince and God of this world. The furniture of it now joyless enough. 
* 1 Joh. 2.16. Ambitiosus ho●os, & opes, & saeda voluptas, Haec tria 〈◊〉 trino numine mundus h●bet. Mantuan.  All that is in the world (and that All both scant and sad enough) is the lust of the flesh, the lust of the eyes, and the pride of life. The Favourites of it Gods Foes; Whosoever will be the friend of this world maketh himself the enemy of God. Sweet Children! slatter not yourselves with vain hopes; this is not your resting place; arise, it will deceive you, it will destroy you.  
Here may we too truly so the course of nature daily set on fire. The children of men (whom God hath made all of one blood, that we might unsainedly seek the good each of other) almost every man breathing 
†— Qua terra 〈◊〉 sera regnat Evi●nys, In fact●us jurasse 〈◊〉. Ovid.  strife, hunting his brother with a net, lying in wait to revile, to supplant, and to destroy. Here may we, as sad spectators, behold before our eyes the righteous ends of Creation almost every where perverted, and the good Creatures of God vilely abused, and made subject to bondage, to serve the lusts, the beastly lusts of sinful men. Such I may once more inform you, is the world that you are now as strangers and pilgrims come into.  
If afterwards you meet with rough waters, and manifold troubles scarce now it may be so much as expected or looked for by you; you must not marvel, as if some strange thing befell you; remember this only word, it is the World a raging Sea which cannot rest whereon you sail.  
If temptations hereafter on all sides endanger your souls; you are also forewarned of it. This is that wilderness, where so many fiery Serpents will be stinging of us. Trust not, oh! trust not to that which hath undone so many. Though it appear as the plains of Sodom once to Lot, like the garden of God for sensual pleasantness choose it not; 
Melior ●st hora una refrigerit in mundo futuro, quam tota ●ita mundi hujus. Pirke Abhoth.  it must as Sodom be destroyed. This, & no better, is the world into which we may now sadly welcome you. You may write upon these doors, and safely conclude as the Hebrews piously do in their similiar Proverb: 
* 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  One hours sweet refreshment in that world which is to come, is far to be preferred before an whole life in this.  
2. But now secondly, 
2 〈◊〉 ●nd, for which, w●●r they are.  being come, as God once said to Elijah, so may I to you; What makes you here? 
† 〈…〉 ●gnimur, ●ersius.  What have you ●ere to do? Inquire humbly at the Word of God, weigh things as you are able in your own consciences, and judge impartially, what you think God sent you into the world for.  
The end in any action, though it be the last thing that is actually attained and reached unto; yet must it be the first thing that is espoused, and thought upon. Before we let the Arrow go, we had need take heed our eye be first upon the White. You are as Servants going to Market, upon your Master's business, Dear Children! be willing to take your Errand carefully; and God Almighty grant, that when you go home in the Evening of your Life to stand before your Master you may be able truly to say, 
* John 17.4.  Father I have glorified thy name on earth, I have (truly, though but weakly) finished the work thou gavest me to do.  
You came not hither to trifle away your precious hours in vain pastimes; No, no; time is of itself without these too nimble, and h●stens too fast from us. You came not hither to tre●sure up further wrath against the day of wrath; our danger is too great already. You came not hither upon a sensual errand, to make provision for the lusts of the flesh; as if the Soul had nothing to do, but to become (as many would have it) 
* Hi quibus in solo v●vend● causa palato 〈…〉.  a Cook, or Cupbearer, or some Kitchin-servant to the body. You came not hither, Gehazi like, to run after the Chariot wheel of a foolish sickle world, for change o● Raiment, or pieces of Silver. Take heed you embase not yourselves to any of these things; they are far below you as Men, much more below you as Christians.  

† Exci●mur ●a melio●, magni●●dine rerum. Sallust 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈…〉.  You came hither upon business of more consequence. On that great Errand wherein every creature so justly oweth itself; to glorify that God, which gave you your life and brea●h. You came hither as the sick man un●o change of air, for recovery, and cure. You came hither to employ an immortal soul in the study of Eternity; and in a spirit of enlargement and nobleness to look after those future things which shortly shall come to pass.  
In plainest terms; You came hither to settle the great case of your Souls heaven-ward on such solid terms, that neither the troubles of life, nor the very stroke of death should ever hereafter be able to amaze you. You came hither to seek the Lord, and his face; reconciliation, and communion with him, whom you must enjoy; or die, and fall for ever.  
Oh dear Youths! these are the great ends of life, if you can apply your tender minds, (too tender I fear to close far with such ponderous matters) yet these and no less than these are the sacred ends of life, and your just duty if you can receive it.  
And who indeed can have the heart to refuse or wave the righteous pleasure of the Lord herein? Is it worth the time to design (so earnestly as most do) such inferior things as Honours, Estates, and Friends here? And shall it not much more become us to rouse up our minds to nobler things, things worth the thoughts, worthy of the cares of an immortal Soul? How we may most silially, and fully serve the glory of our great Creator? How we may most surely escape the snares of death? And in the end inherit the long longed for crown of life? If others can find no better employment than with Claudius' Soldiers to gather Cockles, or with the poisonous Spider to make sorry traps to catch silly worthless Flies in. If they will needs (as too too many daily do) with the Serpent go upon their belly, and lick the dust; 
† Atque assig●t humi divinae particulam aurae. Horat.  unworthily chaining down an heavenborn spirit to poor unsuitable and earthly things: Yet let them be no Precedents unto you. Call you upon your souls (as that holy man did) to remember their Country and Kindred above. 
* 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Mens ●ominis est e●us ala. Chrysost 3. The way and means by which to attain those ends  God hath given you the wings of nobler desires heavenward, oh clip not those golden wings but make your flight as th● Dove unto the Ark. Walk you in God's name in the way that is most excellent, and covet you the best things.  
Thirdly, You have now understood both where you are, and what you have to do. It ●ests still thirdly that you carefully consider, by what true means these great ends are to be at length attained and enjoyed. The glory of God, the glory of God it is most men's language: few men's care. The persecutor in Isaiah could say, Let 
* Isa. 66.5.  God be glorified, when he for his part went about whatever he could by his bitterness against God's people to dishonour him. Heaven and happiness are easily pretended to; but not so easily enjoyed. Neglect and slightiness in the means of our salvation is the Epidemical disease; here we commonly stumble, and fall. Most men could soon be persuaded to like of the end: but they can fierce away with the means.  
Well, the c●se is however stated unalterably to our hands; whether we like or like it not. Our way of coming to the blessed favour of God, (and oh that our hearts may be solemn indeed in these solemn things) our way, I say again, is that new and living way by Christ, and the Covenant of free grace. 
† Joh. 14.6. Ambulare vis? Ego sum via; ●alli no● viz? Ego sum veritas; mo●i non vis? Ego sum vita. Aug.  He is the way, the truth, and the life: no man cometh to the Father but by him. Our way unto any sweet communion with the Lord, or consequently glory in the end for our own dear souls, is by the real renewing of our inner man, and sound conversion toward God. 
* 2 Cor. 6.14, 15.  For what communion (thinks any man) is light likely to have with darkness? Or what fellowship (if we will needs remain in our sins) can Christ have with Belial?  
We are now come to the great knot, that sore difficulty, wherein your present thoughts should be so justly taken up; whereupon the Crisis and decision of your future state so certainly will depend. Oh! that the Lord may please to bring you under the bond of his Covenant, and make you partakers of this great, this blessed, and honourable change from nature to grace, from the power of Satan to the Kingdom of God. Knowledge and education may make an external Professor: But it is only Regeneration that makes a true Christian. Conversion (we may all with blushing confesses) with many it is plainly despised: with most it is secretly disregarded, as a matter of great and deep thoughts of heart, and so we set up the exterior profession of the name of God without any serious travel in it. But this will serve no man's turn; it is a truth shall live when we are dead; No Regeneration, no Salvation. 
* Joh. 3.3.  Except a man be born again, he cannot see the Kingdom of God.  
This is that engrafting of the wild branch into the good Olive, that it may bring forth better fruit. This is as the first Resurrection unto life, which must forerun any ascension unto glory. This is that fresh and lively drawing of the glorious Image of God upon those dark hearts, which lay before as the Earth in its first Chaos, void and without form, or beauty. Oh! that men would forbear their hard thoughts and censures of God, and the sweet workings of his grace. There may be many weaknesses even in gracious hearts according to the frailty of humane nature while they are under the hand of God in the transacting of this great and unusual work. There may, and will be sore throws and pangs accompanying of it, wherever it is truly wrought. But still these things need not be matter of reviling, matter of distaste, or discouragement unto any. What God himself sows is here sown in weakness. And as for the thing itself, this new birth, this new life, this renewing of the inward man must indispensably and certainly be if we desire any part or place in that new jerusalem which is above.  
This is the very posture of things before you, these are those ancient Landmarks which none may remove. What oh! what manner of persons than ought you to be? What continual and serious care are you obliged henceforth to take lest you should do the work of the Lord and your own souls slightly.   

CHAP. III. Counsel and Advice propounded for the right Guidance and Improvement of the Young Man's present Condition to his Own and Others Solid Comfort.  
YOu cannot now account (as too many do) gracious Counsel in the Lord either needless, or burdensome. No, no, it is as an excellent Oil that needs break no man's head. The needful and happy Clue to carry us through all our present Labyrinths. The true Index of a sweet and hopeful disposition. 
* 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc. Herod.  So (says the Historian) shall any man become surely eminent and prosperous; if he be deliberate, and willing to steer his course by the compass of Good Counsel.  
It is the neglect of this that casts so many sad shipwrecks upon the shore. Headiness 
† Vis consil●● expers 〈…〉. Horat  rusheth on and is confident, but never prospereth. There are and will be those heart breaking groans in another world which may justly endear good Counsel to us while we have a day to live. 
* Prov. 5.12.  How have I (will the poor damned one day say) how have I hated instruction, and my heart despised reproof!  
Dear Youths! stop not your ear as the deaf Adder to the instructions of wisdom, let them be unto you as the weights to the Clock, that set it into an orderly motion of going. As the welcome friendly gales of wind, which carry the ship (that might otherways have lain becalmed) the fairer, the faster and straiter toward its desired haven.  
It is a spur to quicken our pace, a guide to direct our way, which the wise in heart will esteem as the Poet of old: 
† 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Menander▪ Counsel propounded twofold: 1 More principal in reference to Religion.  A sacred thing of great safety and usefulness to all.  
The Counsels and requests I have now more particularly to lay before you for the guidance of your youth are of a twofold nature.  
1. The first relating more immediately to Religion between God and your own souls.  
2. The other to your relative condition, 
2 More subordinate in reference to Civil Conversation.  and converse which you are entering into here with men. Though therein also Religion is still greatly concerned. In both I shall endeavour all plainess, and practicalness; and not to cast in matters of doubt and division. Such things are at any time more ready to humour the wrath of man, than to work the righteousness of God. The Temple is then best built when there is the least noise of knocking o● hammers heard about it.  
It will be your part, and that which God himself will look for at your hands; not barely to read, or to rest yourselves in the verbal commendation of pious truths; (which nature is very desirous to sit down upon, as they on this side jordan, and go no farther toward the Holy Land,) you are to compose yourselves forthwith to enter upon the real practice of the good will of God concerning you. And oh! that the Lord who alone teacheth to profit would please to give these sorry Lines any place of abode in your hearts, to your souls just furtherance and edification in the Lord.  
In the great Concernments of Religion, 
1 General Counsel touching Religion. A right understanding & esteem of it.  as Man is far the noblest Creature in the world: So is Religion still the highest enoblement that he is possibly capable of. A right understanding in it, a wise and cordial consistency with it, (that we may not in effect dishonour what we seem to respect, by an undue professing of it) these are mercies of an high nature, and come only from the Father of lights.  
The heart that is thus upright with God carries always a great presence and blessing with it, 
* 2 Chro. 16.9.  The eyes of the Lord run to and fro throughout the whole earth, and he will show himself strong in behalf of those whose hearts are thus perfect toward him. We may here safely sing with the Psalmist, 
† Psalm. 128.1.  Blessed is every one (be he never so mean otherways) that feareth the Lord, and (thus) walketh in his ways.  
The Heathen though wand'ring in too much darkness, have yet usually had so high a sense of this, as ascribe all their welfare to their fidelity and care in their Religion. Thus the great Orator 
* No● calliditate, an't ●obore; sed pietate, ac religione omnes gentes nationes que superaru●t. Cicero.  even boasteth of his Romans; that it was neither their Policy, nor their Strength, but their Piety which became the advancement of their Nation. Lo here! how they who had not the Law, became yet a Law to themselves; oh let us be provoked to a better emulation by them.  
But I shall endeavour to be yet more particular with you, that you may not on either hand (as too many in these perilous days are sadly sound to do) miscarry in these tremendous matters of Religion.  
First then, 
2 Particular Counsels, 1 A due reverence and knowledge of God.  Entertain from your youth up 
† Optime de D●o existim●re piet●●●●si exo●●●●●m. August.  pious and reverend thoughts of God; live in the constant acknowledgement of him in ●ll your ways; let your hearts dwell in the religious sense of his Deity; his Holiness, and Omnisciency, and they shall lay a divine weight upon both heart and life. It is a fundamental principle which God himself stands much upon. 
* Heb. 11.6.  He that cometh to God must believe that God is, and that he is a rewarder of them that diligently seek him.  
In the Old Testament we read, 
* 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 st●ltus a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 cecidit. C●i ratio & ●ens co●cidit ut stulte ac turpiter seatiat, & agate.  The fool (and never any but the fool) hath said in heart there is no God. And in the New Testament 
† Eph. 2.12.  the Apostle tells us of some that were without God in the world. Not that God intends to let them so escape and pass away: No, no; though they would have nothing ●o do with God, God hath yet something to do with them, but the Scripture thus records them for practical Atheists against God, because they care not to know, or interest themselves by true grace in him.  
But as for you see that you set the Lord always at your right hand lest at ●ny time you offend against him. 
* Quicquid agis m●●do surt●mve pal●nve momento, Insp●ctatorem semper a l●sse D●u●. Prud. Hymn.  Live continually as in his sight; for the truth is, you, and all your ways are naked and open before him. Harbour not that thought in your mind, venture not upon that action though never so seemingly secret in your life; which you would be ashamed to own, or avouch as yours before the Lord. Still meditate the Omnisciency and greatness of the presence in which we always all of us are, and how all our present ways, will we, ●ill we; must one ●ay abide the touchstone of ● public ●id at the Bar of God. Choose him in your Youth; and he shall be a God all-sufficient unto you through your w●o●e life.  
Yet rest not yourselves too much on this general reverence toward God: but modestly press after the most particular and filial knowledge of him. You may freely 〈◊〉 as Moses without offence; 
Exod. 33.18.  I beseech thee show me thy glory. He is that God in whom you live, and have your being; the God of all your mercies and good things, with whom (if ever you become happy) you are to live to all Eternity. You cannot, sure you cannot but holily desire the utmost acquaintance before hand with him.  
How earnestly, how affectionately was this pious study recommended in the Primitive times! Their Language me thinks might even inflame us. 
† Omnis sapienti● bo●●●, 〈…〉 sita ●st, 〈◊〉, Deum cogn●●cat & colat. Hoc ●ostrum dogma, be 〈◊〉, 〈…〉 Lactant. lib. 3.  I testify (says Lactantius) I proclaim it as far as ever I can make this voice of mine to be heard, I declare to all the world; that this is our great Maxim, and Principle, the true Knowledge and Worship of God, it is the just sum of all Wisdom. This, this is that the Philosophers so anxiously sought af●er: but poor men they groped in the dark, and could never find it.  
Dear Youths! you are willing to learn and gain acquaintance with men: 
Jon. 17.3. 2 A pious recourse to the Scriptures for attaining this knowledge  Oh! be ye not strangers unto God. I commend, and leave it with you under this great assurance; It would most certainly become life eternal (to any of you thus) to know the only true God, and him whom he hath sent jesus Christ.  
Secondly, Let your f●ar and profession of him and his name be always guided by his pure Word. It is your Chard and Compass; your Pole and Star; in God's name sail by it.  
Whatever other desirable enjoyments God hath given you, 
* 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Omnia 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 m●a & tua non ●equantur ei. Buxr. Flo. Hebr.  this without an Hyperbole far excels them all: we may safely conclude with the Ancients, The whole World hath no Jewel like to this.  
Read daily, meditate reverently in those holy Scriptures. They are the Christians Treasury; the field where the heavenly Pearl must be sought, may be found.  
There shall you meet with History none so sacred, none so ancient; Promises none so heavenly, none so cordial; 
* Quicquid docetur est ●eritas, quicquid ●●ecipitur bonitas, quicquid promittitur felicitas, Hugo.  Precepts none so righteous, none so holy. 
† Deut. 4.8.  For what nation is there so great, that hath Ordinances and Laws so righteous, as all this Law which the Lord your God setteth before you. Let these Scriptures be ever more your Songs in the house of your pilgrimage.  
Men may fond magnify profane and Philosophical Writings; as somewhat of inferior usefulness many of them have: and we both may and should freely and honourably acknowledge the common gifts of our Creator wherever we find them. But still in all things that concern our conversation, and souls comfort, to the Law and to the Testimony, as the standing and unalterable manifestation which God hath been pleased to leave extant of his Will unto the ends of the World.  
In your reading, begin always with Prayer; humbly entreating the Lord, that he would show you the wonders of his Law. In your hearing attend with the greatest reverence; still remembering the Ordinance is high, though the Instrument may be mean; the Treasure heavenly, though the Vessel be but earthy. In your applying, force not the Scripture from its native intendment and meaning to the humour of times; the bias or interest of your own opinions or affections whatsoever. Let all your 
* Sint castae deliciae mea, Scripturae tuae; nec s●llar in ●is, ●ec sallam ex eyes. Aug. Confes.  converse therewith be in all chastity and pureness of mind, take God's Word as God gives it, and resign yourselves into a pious obedience to it.  
Remember Timothy, and be ye provoked to an holy emulation, he had known the Scriptures from a Child; it is they which under God are able to make you wise unto salvation. Your knowledge in other things may be a● Brass: your knowledge in these will be as Gold; 
† Praes●at pa●cula ex meliore so●entia degustaff●, quam de ignobilior● multa. Cael. Rod.  greater riches, and of greater worth. Happy is that man that is an Ezra, a ready Scribe graciously versed and acquainted in the Law of his God.  
It is too likely you may live to hear and see great contentions in the World about Religion; Lo here is Christ, and lo there! but go not you forth after them; be not led by the insinuations of men, whereby they cunningly lie in wait on almost all hands to deceive.  
I have often been ready to say within myself, Lord! give me a Religion according to thy holy Scriptures, truly built upon the foundation of the Prophets and Apostles: or I have no great desire to any at all. Here our foot standeth upon firm ground; Here we may safely repose our wearied hearts; Here we may confidently adventure the great concerns of our dear immortal souls; Here have we the faith of God himself, the true and faithful God, solemnly plighted unto us, that we shall not be ●eceived in our way, that we shall not be disappointed in the end. Oh! stir not from the horns of this Altar, from this City of Refuge lest you die. Be you, I pray you, guided by the good Word of God; the Heavens and the For●h shall pass away, and the boisterous wills of men shall come to nought: but the Word of the Lord shall endure for ever.  
Thirdly, 
3 A real study in the knowledge of ourselves and our present misery.  Next after this general fidelity to the Scriptures draw nearer home, and let them more particularly inform you in the true knowledge of yourselves. This is that Terraincognita, that unknown Land, which so few make any discovery of.  
Many are great Travellers, ready Historians; scarce any Age, any Country, or City, but they are familiarly acquainted with it. The S●●s, and utmost Isles; the very Deserts, and remotest Mountains they can discourse particularly of them 
* Per●grini sunt ●● magis in sua natura, in sua anima, quam in judicis silvis, & igno●●s ●civ●s. Mo●n. . But still are too great strangers at home, there is one Cabinet scarce yet ever unlocked, one book scarce ever yet opened, they are little read in their own hearts. May be it is because the reckoning is long, and we but little provided to clear is; The Leaf where we should read is much blotted, and we take little delight to look into these things.  
But Dear Children! say not you so. Neglect will scarce pay that debt which grows of itself daily greater; or pacify that Creditor who takes the contempt worse than the debt itself. Know therefore (and you cannot indeed but know) that you, even you, have gone astray from the womb; and are, though but young people, yet old sinners, 
* Tantillu● puer, tantus peccator.  great sinners, Gospel-sinners; and that God expects true repentance, true faith at your hands, as well as any, if you desire any part in the Kingdom of God.  
The story is sad; but true, and we may relate it. Man enters into the World at traitor's gate; born in sin, and conceived in iniquity. His body frail and mean as the dust; a common Hospital for almost all diseases, which successively one after another come and take up their quarters perforce there. 
* Pars divina in homine mersa. Sen  His mind, as Nebuchadnezars', degraded, and cast down from its former excellency among the beasts of the field; and there it now walks. His understanding, that bright and precious Lamp, is gone out, nor does he now lift up his eyes any longer to know the Lord. But sinks down in great stupidity of spirit, as one regardless which way Eternity goes, as one utterly alienated from the life of God through the ignorance that is in him. His Conscience that noble watch, and under God the very 
* Corrector assectuum, animae paedagogus. Origon.  Lifeguard of his soul, stands no longer upon its watch Tower: but lieth as one that fainteth; spreading its hands, bleeding, and dying at the Gates. The inferior servants, the affections, all in an uproar and confusion, judas-like betraying their Master; rending themselves from their just service, and hasting to ingratiate and let out themselves to a foolish treacherous World.  
He that might have been sometime saluted, and that truly too, jedidiah the beloved of the Lord, the Son of God, and Heir of glory: His blood is now stained, the entail justly cut off, and he must be arraigned under that joyless title Loammi, none of Gods, but a child of wrath, a stranger from the Covenant of promise. Under the guilt of sin, and he knows it not. Under the power of sin, and he feels it not. Responsible to God for all he now does, and yet regards it not. Within a day's march (for aught he knows) of death and judgement, and yet ●ies it not to heart. His eyes hath he closed, and he knows not the things of his own peace.  
These things, Sirs, are no hidden secrets; The Heathen though at a great distance, yet they easily saw Man's misery, and frequently made both affectionate and voluminous lamentations over him. 
Imbecillitatis exemplum, temporis spolium, fortune jesus, inconsta●ti● imago; putredo i● exordio, ●llua in omni vita, ●●●a ver●●ium in ●oile, &c ● Solon.  He that converses but the least with their W●itings, will soon understand what sorry titles of honour, what mean and sad descriptions they bestowed upon their own nature, and its present condition in the World. The pattern of frailty, the spoil of time, the sport of fortune, the very picture of sickleness; silthiness from the birth, too too much a least all his life, no better than a feast for worms in death. This was the Language they generally gave of Man, and they thought they miscalled him not.  
Poor men! they were eye witnesses indeed of the sickness: they saw things were ill, but they scarce understood the rise and cause of the disease. They could only cry out in the general, (as one of them bitterly did:) Woe, woe is me, and yet what is it that I cry out so mournfully of? 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Euripid.  Oh! it is the manifold miseries we lie exposed unto.  
Dear Youths, you must be persuaded to sit down and apply the Story. The case is naturally yours, the case is too truly every man's. Oh! smite upon your 
* Sensus miseriae, approximatio misericordiae.  breasts in a due sense of these things, and say with David, I, Lord! I am the man. It is I who have thus sinned against heaven, and am no more worthy to be called thy Son.  
Fourthly, 
4 An unsained seeking after our recovery by Christ.  This being your wound, where shall we now find any balm or healing for it? We are not likely you see to stay long here on earth: ●nd without pardon of sin we can never expect to come at heaven. The love, the dear love of God through sin is already lost; the life of grace extinguished; a debt and guilt the saddest, the greatest that ever were, contracted; the comforts of this present life decayed; the strength and sting of death exceedingly increased. We may now too truly name our selves Magor-Missabib, fear and terror round about. Yet be not too much dismayed, there is hope in Israel concerning our case. And I may and must (though not without much trembling) invite you this day to jesus Christ Oh! hunger and thirst after him and his righteousness; that in him your sins may be covered, and your souls clothed with the garments of salvation. It is not Music, it is not Wine that a condemned person desires: but a Pardon. Go you and do likewise.  
I told you even now a saddening story: I may now bring you tidings of a more welcome one. Oh! receive it as becomes you in the Lord.  
The Father of mercies hath from his Sanctuary looked down upon our low estate. He saw we were sold for bondmen, and for bondwomen; falling into the hands of Satan, and misery for ever; There was no eye to pity us; Our own strength and righteousness departed from us; The redemption of our souls likely to cease for ever.  
In these great straits his bowels were moved to have compassion on us. His own arm undeserved, undesired brought salvation to us. The work was great, and he trusts no meaner Person than his own Son with it. Him the Father sends and seals; Him he gives to death, and raises up to life; and 
† Nostri causa sustinuit nasci, mori, sepeliri, etc. Bern.  all for this sweet end, that he might be a 
* Act. 5.31.  Prince and a Saviour to give repentance and forgiveness of sins to such poor Creatures as You and I are. Behold the love wherewith the Father hath loved us.  
The Son accepts it. As it was written in the Volume of God's Book, he is content to come. If his Death will procure our Life he goes willingly to it. He submitteth himself by imputation to be made sin, 
* Qui in se long sanctissi●us, imputatione tamen sistitur peccatorum maximus.  who yet actually knew no sin; that we, worthless we, might be made the righteousness of God in him.  
In pursuance of this unsearchable and unutterable love it is that the Spirit of God so often knocks at our hearts; That the Ambassadors of Christ are sent in such earnestness unto us, to beseech us to be reconciled unto God; That the Word of the Lord is left, as his Agent, always Resident in our houses, to treat with us that we might receive the pardon of sin, and live.  
This is that rich grace which the Prophets so long ago enquired after, and prophesied of. And this in the Lords name I humbly encourage and exhort you in. Pardon of sin may verily be had; only seek it a●ight. Turn not the grace of God, I charge you, into wantonness. Boast not you, as if your condition were therefore out of danger, because there are it may be some sovereign Antidotes in the shop, or a rich Cordial in the glass: The sick man may nevertheless languish, and die if he makes not a real use of them.  
Oh! go humbly to the Lord, go by Prayer, go by Faith, go with a full purpose of heart, that if the Lord shall please to speak peace, you will no more return to folly. Prostrate yourselves, spread your case before him, tell him, it is not Corn, or Wine, or Oil that you come for: but the light of his Countenance. Tell him, oh tell him it is the pardon of your sins, and justification in the blood of his Son, that is to you the mercy of all mercies, which you above all things stand in most need of; and that (if he would please to give you leave) this is all your desire and humble boldness; by the hand of faith to touch his golden Sceptre, to take hold of his tender mercies in Christ, and live.  
It may be he will say, as in the Gospel, Son! arise; Daughter! arise; be of good cheer, thy sins are forgiven thee.  
I could even bitterly mourn, that this sacred mercy, this fundamental mercy is no more in all our thoughts. Men may weary themselves in wide discourses to find out wherein their chief happiness consists, and who is at length the happy man: But alas! the wise man needs not glory in his wisdom, the rich man may forbear boasting in his riches. We may once for all, 
Psal. 32.1. 5 An holy care to walk worthy of Christ in all our ways.  once for ever conclude with David, It is he, and none but he, whose sins are pardoned, whose iniquities in Christ are covered, who is the truly blessed man before the Lord.  
Fifthly, If God shall show this great mercy, in the fifth place be you careful to return the answer of a good conscience; and give up yourselves entirely and unf●inedly to the Lord in a truly gracious life. Therefore indeed hath the dear grace of God appeared in the world, to ennoble our conversations above the principles or course of nature to an higher life, the life of grace. And if any shall ask more narrowly, what Christianity means: We may answer in the language of that holy 
* Christianorum om●is religio sine sc●lere, & sine macula vivere. Lact.  man, This is the sum of the Christians Religion, to live free from sin and wickedness in the world.  
It is manifestly the highest testimony and commendation that we poor creatures are ever able to give to Religion; when we do not barely compliment it, Ephraim-like, with 
† No● magna loquimur: sed magna ●ivimus. Min●r. Felix.  goodly words: but practically offer ourselves (such as we are) to the service of it; endeavouring to acquit ourselves in the just performance of great and gracious things.  
The Christian (says the 
* Christianus ●emo ●ecte dictur; nisi qu Christo mo ibus prout val ● co●●ua●ur. Cypr.  Father) then, and then only shows himself worthy of his Christian name when he walks in his Conversation Christianly. By this shall men know that we like our Religion indeed, that we account the Lord faithful, and his righteous ways worth our careful walking in. The Gospel deserves it, men expect it, we should fulfil it. 
Mic. 4.5.  All people (are ready enough and) will walk every one in the name of his God: and let us also (though upon better grounds) walk in the name of the Lord our God for ever and ever.  
But alas! herein Christianity covers its face, sits down with tears upon its cheeks, and bewails itself as one neglected, too much neglected on all hands. Me thinks I hear its groans as in the Lamentations, Is it nothing to you, oh! all you that pass by? You that are called Christians, and which is yet more, you that have come forth as Protestants from the Corruptions of former Ages, that ye might (as Israel going out of the Land of Egypt) the better serve the Lord; when, oh when shall wisdom be practically justified of these her children?  
The profane man doth the Devils work with all his might; he runs violently to the utmost excess of riot. The worldly man his heart taketh not its rest in the night; he is drudge enough, and enough to the world for the recompense he is ever like to have from it. These spare no pains: but act like themselves, too true to their principles (such as they are) wherever they come. But oh! the professors of the everlasting Gospel, how do they faint in the head of the Streets! How cold and weak are they! How sparing and slow to adorn the Doctrine of God and our Saviour! With Ananias and Saphira we keep backpart of the price. We offer the form, but too often withhold the power. Oh Sirs! if we have judged Religion worth professing: let us also judge it worth the practising. It may be our care and labour of love may one day be found as a sweet memorial before the Lord.  
Dear Youths! You will meet with many (it may be) possing a Iehu's pace in the 
* Omnes dispulare 〈…〉. Sen.  Opinions and Traditions of men, (for indeed a carnal forwardness in such things, whether on the right hand, or on the left, costs us not much, it is self-grown, nature can afford it.) But oh Lord! how rare a thing doth it still remain! to find an Hezechiah, that can testify upon his deathbed in what uprightness he hath walked before the Lord all his life. Israel may be as the sand by the Seashore for common profession: but these will still be too near the Lords reckoning, One of a City, and two of a Tribe, that is very few.  
Wherefore I will even entreat you to revive that sweet Inscription which was once engraven upon Aaron's breastplate, oh! Copy it out fair in your lives, and be ye Holiness to the Lord. Let this be your kindness to that sacred Name of God by which you are called; not to leave it (as too many do) subject to everyones 
* In nobis Christus patitur opprobrium; in nobis lex Christiana patitur maledictum. Salvian. 6 A recourse in all our sorrows to the Comforts of Religion as our best Cordials.  reproach by the carelessness of your carriage: but by the cleanness and vertuousness of your deportment whatever you can to make it a praise in the Earth.  
Sixthly, When at any time your tender hearts shall be desirous to refresh and ease themselves from the sorrows of this life: Evermore go to God and the sweet comforts of Religion.  
This was the solemn counsel and farewell the Jews were wont to leave with their dearest Friends when most overwhelmed with sadness, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 consolatiotem tobis e Caelis Optamus. Majem.  We wish you (as the best Cordial) the comforts of heaven.  
We might herein not without just indignation say (as Elijah once did) Is it because there is no God in Israel, that men send to Baalzebub the God of Ekron? Is it because the All-sufficient God is become as an empty Vine, that there is such hurrying after the world and its fading comforts? The provocation and indignity that is herein offered to the Lord is exceeding high; it is in effect a denying of that God that is above. Oh that men would not deal so dishonourably by Religion. That whereunto we appeal for our future salvation: in the name of God let us therewith consist for our present consolation.  
It was from hence the Martyrs drew all their joys. They justly might, and did thank the Lord for it, that their Prisons were to them as Palaces; their chains as so many bracelets of Gold. It was Religion that feasted them in their dungeons; that enabled them to write so cheerfully to their Friends, (as many of them did) I am in the esteem of men in hell for outward misery: But I am in my own sense as in heaven for all inward comfort in the Lord.  
And it is from hence that we also (if we be not wanting to ourselves) may as well draw waters of joy for our souls out of the Wells of salvation. Dear Children! be persuaded whenever you have occasion in the day of your sadness to make use of Religion, it may be you may find it your best comforter in the whole world.  
Cheerfulness is indeed that Mannah which nature is so desirous as oft as may be to taste of: and God is as freely willing that we should have it. He hath provided that for us; 
Psal. 79.11.  joy is sown for the righteous. And he hath invited us to that, Rejoice in the Lord ye righteous, 
Psal 32.11.  and shout for joy all ye that are upright in heart.  
You may soon find in the Lord all apposite and suitable comforts for every condition. There is an estate for the poor, strength for the weak, a Father for the Fatherless, pardon for the bleeding sinner, healing for the broken in heart, a better world for those that are graciously weary of this, immortality and blessedness for all that choose and love it. Heaven and happiness so transcendent, so glorious, that we may modestly say, the 
* Ad illud coelum coeli, etiam terrae nostrae caelum terra est. Aug.  heavens which we here behold are but as earth, without form and beauty, in comparison of that Heaven of heavens which God hath appointed for the everlasting rest, the true home and habitation of his people. Such a God and such comforts are enough, when ever we are to walk through the valley of the shadow of death we need fear no evil, these joys of the Lord may be an everlasting strength unto us.  
There can be no affliction so sad, but you may arise and lead your captivity captive. You may make the proudest of them, as Adonibezek, serve under your Table.  
Or as Tamberlane did by his conquered foes, make them draw at your Chariot wheels, and serve to the increase of your triumph. Let the fiercest Lion come against you when it will, you, as Sampson, may overcome it, and may propose it as your Christian Riddle, 
Judg. 14.14.  that out of the eater (the most devouring affliction) can you fetch meat. Religion allows all its true followers to rejoice in the very face of tribulations, knowing that they (how unlikely soever) yet work for us a far more exceeding eternal weight of glory.  
There can no outward enjoyment whatsoever come to your hand, but it might be hereby refined and improved sevenfold unto you. Your bad things might be made good: and your good things better. This, this is that true Philosopher's stone, that turns all into Gold, all into Mercy. We know (says the Apostle, and it is no dubious conjecture: but a truth may be safely built upon) all things work together for good to them that love God.  
Once more then sweet Children! let me commend you to God and the comforts of his grace. Be not your own foes. Seek not the living among the dead; 
* Quaerit● quod quaerit●, sed no● 〈◊〉 quaeritis. Aug.  look not for comfort where it is not: neglect it not where it is to be had. But humbly say unto God, Thou oh Lord! shalt be my hope: Thy Word and thy Promises my Souls Comforters in the land of the living.   

CHAP. IU. More subordinate Advice in reference to the right ordering of our Civil Conversation and Concerns in the World.  
I Have now laid before you some of those more ponderous points of your concernment and duty between God and your own souls. I shall at present add no further therein. The Lord himself by his own good Spirit supply and suggest the things of your everlasting peace yet more particularly and distinctly unto you.  
It remains now (according to the method I formerly mentioned and proposed) that I should leave with you some (though more inferior) advice touching your Civil Converse with men, and good management of your outward condition here in the world; That you may behave yourselves wisely, sociably, and virtuously in all.  
The Philosophers had a great apprehension of a good Genius standing at the door to 
* 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ceberis Tab.  inform the green minds of Youth what they should do, and how they might most virtuously enter the stage of life. They might cloudily mistake the name, (as in most things they darkly did,) but both they and we must all acknowledge the ponderous necessity of the thing itself; That there be all timely care for the due Conduct and Culture of life.  
You are now going into Civil Society amongst men, where very much of the comfort and sweetness of life depends upon our mutual acquitting ourselves each to other in the good offices of Virtue and Humanity. These are in their place as the true current lawful Coin, which should pass freely to and fro for the upholding all sweet and desirable intercourse and commerce each with other, without which we should be but as so many angry wasps, though shut up together in the same nest. Or as wild Bears, grumbling savagely one by another in the same common Den.  
It was the glory of the Gospel, that it did not make void, but establish the Law. And it is our comfort before the Lord, that we need not, neither are we called so to profess 
* Homo supponitur in Christiano.  Christianity as to put off Humanity. If any shall frowardly so do, he erreth exceedingly from the Faith, and brings up an evil and unjust report upon the good name of God and his righteous ways.  
The care which in this respect lies before you, and cannot but be exceeding dear unto you is briefly this: To consider how you may go in and out through the great hurry and tumult of vicissitudes and various troubles continually rattling about us here; so as to be neither burdensome to yourselves, nor others: but cheerfully composed and settled in your minds; sweetly useful and serviceable unto all. Such an one we may honourably enrol and Surname, a true Citizen and Denizon amongst mankind, made free, and meet for converse with a civil world.  
This is in a great measure that good which God hath laid out for the Sons of men. Very desirable with all, 
Eccl. 10.15.  but rarely attained by any. The labour of the foolish (experience sadly shows us) wearieth him, for he knoweth not the way unto the City.  

1 General Advice, A cordial embracement of Virtue and declining of all Vice.  In your pressing after these things, the most comprehensive and general rule that I can safely and heartily commend unto you, is plainly this. A rule worthy to be transmitted as a Treasure from the Father to the Son, and his Child's Child after him. 
* Semita tranquillae per virtut●m patet gnica vitae Juvenal.  Cordially espouse all Virtue: Constantly hate and decline all Vice. Never was Virtue any man's real hindrance in aught that is desirable: nor Vice a true means of good to any. But as the daughters of Heth to Rebeccah, that which will make our very life a burden, and wearisome to us if our souls shall match themselves unto it.  
Virtue, we are usually told, if we could behold it with the eyes of our bodies, it would attract all affections to it; it would draw all men into an exstacy and admiration of it.  
Seneca goes yet further, telling us, (and that truly) in this veiled condition, wherein it goes up and down almost incognito in the world; 
* In omnium animos lumen suum immittit, etiam qui non sequuntur eam vident, etc. Seneca.  It yet darteth some rays upon all men's minds, insomuch that they who embrace it not cannot but see it, and highly respect it.  
But Vice whatever interest it hath unduly gained in most men's affections, soon hastens in all men's experience to this joyless upshot. It 
† Nocte dieque suum gestabit pectore testem. Juvenal.  disturbs and clouds us with guilt and fears within ourselves. It renders us odious and unsavoury, slighted and rejected with others. It wastes Estates. It blasts Reputation. It embaseth the Mind. It corrupteth the Life. It drags down the whole man to shame and misery. It is the Philosopher's Sphinx, which however it may seem to propound toys, yet devoureth all (as that did) who fall unwisely into its Embraces. It is a deceitful Laba● that changeth our wages. We may go out after it with the Prodigal, pleasant and full of hopes, but shall too soon return like him with rags and hunger.  
This is the general Rule which cannot, which will not fail any that are true to it. The Lord give you hearts to put it upon trial, and to abide all your days by it. And it shall assuredly keep you in your goings out and come in from those manifold evils which most men by their own wretchedness pull down upon themselves.  

2 Particular Advice threefold.  For more particular directions; It were improper for me to expatiate too far, or to turn a Letter into a Treatise. Amongst many other things of great weight it shall suffice at present to tell you, you will have exceeding much need of these three in your pursuance of such a comfortable life here on earth.  
1. You will have great need of a rare government over yourselves; that there be no disorders within doors at home.  
2. You will have great need of the utmost prudence for the dexterous disposal of all your affairs, that there be no miscarriage in the practical part of your life abroad.  
3. You will have great need of much humanity for your better converse with all persons, that there be no violating of the Laws of civil Society, the dear and common interest of mankind.  
Upon these few hinges the chief Concerns of this present life do very much turn. Where these are safely settled, Virtue hath its triumph, We the tranquillity of our minds, Our Conversation its just composure, and all the blasts of adversity shall be no more able to do any prejudice, than the clouds which are so far inferior can do unto the Sun, whose Orb and motion are both exceeding high above them.  
First, 
1 Particular Advice. A due poise and Government over ourselves, and affections.  You will have great need of a rare Government over yourselves, a choice poise continually upon your own spirits; keeping your affections, as the Centurion's Servants, in all subjection, meekly to go or come, as the occasion and matter shall require.  
This is that noble conquest which Solomon in the wisdom of God so highly commends. 
Prov. 16.32.  Stronger is he that ruleth his own spirit than he that taketh a City. This is that desirable Kingdom, that the meanest Subject without the least disturbance of the Government under which he lives may happily attain. 
* Si vis esse rex, ostendam tibi regnum, rege teipsum.  Are you desirous (says the Philosopher) of a Kingdom? I can presently show you one; rule wisely over your own self.  
A profuse and impotent letting out of the heart upon these inferior things betrays us too surely to every emergent temptation, and proves usually in a short time (like Sampsons' fond love) 
* jussisti Domine! & sic est, ut omnis inordinatus affectus sit sibi paena. Aug.  our enthralment, our shame, and death. 
† Pro. 25.28.  A City broken down, and without walls (so sad a prospect the Holy Ghost tells us) is that man that hath no rule over his own spirit.  
Man is the noblest Creature in the whole World, and his Government of highest moment. To see him sit clothed, and in his right mind; every thought, every affection, as so many wheels in their proper place, at their true motion, oh! it is the honourablest sight amongst all the manifold works of God upon the face of the Earth.  
Dear Children! Beg and strive that this may be your happy lot. Every one of you in your several times another Socrates; that it may be said of you as of him, whoever observes you, That you are still walking in 
* Eodem semp. r●●cedibat vultu, de Socr. dict.  one and the same virtuous frame of mind, one and the same cheerful complexion of countenance.  
You will see some, Heraclitus-like, bitterly passionate almost to death for every light trivial cross. Others again, Democritus-like, as wide on the other hand, ever frothy, ready to laugh at their own shadow. But you will still find it, in the sequel of your life, your honour as to men, and your great comfort as to yourselves; to keep a juster rain over your affections. We may say of our affections, as we use to say of fire, and water, They are good Servants, but bad Masters. You may safely take it as your vade mecum along with you, in reference to the things of this life, 
† Fortem posse animum qui far quote quoscu●que labores, resctat irassis, cuniat nil. Juvenal.  Desire not any thing immoderately, fear not any thing too anxiously. Delight not in any thing too excessively. Lament not any thing too ●itterly. All these are but as so many several sorts of moral drunkenness. We may be affectionate: we must not be immoderate. The enjoyment of ourselves, and the serenity of our minds is still more than all.  
It is time, it is high time for you to be previously considering with yourselves; it may be the Lord hath laid out for some of you a tempestuous voyage upon these Seas. More indignities, more repulses from the world; More unkindnesses, more revile from men; More chastenings under his own hand; More sickness, more poverty; More of trials every way than you are yet aware of. Are you strengthening yourselves in your patience to possess your souls, and in all sweet composure to bear them when they shall indeed come? That you may say as job, It is but the thing that I have prepared and looked for, that is come upon me; I will with patience accept it, and will not charge God foolishly.  
It may be on the other hand some of you the Lord may enlarge your border; and bring you forth as Vessels unto some service and honour in your Generation. Are you now timously instructing yourselves in the vanity, the dangers, and continual restlessness of high enjoyments; the manifold temptations that attend them; the strict accounts that must be given of them; 
* Sapienti viro incessu; modestior. Sen.  that so you may pass (as becomes the wise) with a due modesty of spirit into them?  
This, Dear Children, is that sobriety of mind that I have desired to set before you. Oh that you may be able when it comes to your trial to consist with it, and to know 
† Alteram sortem bene pr●eparatum pectus. Hor.  how to abound or want; how to live in honour or obscurity, entertaining with sweetness whatsoever condition the Alwise Disposer of all things shall order for you.  
Secondly, 
2 Particular Advice. Much true prudence for the dexterous disposal of all affairs.  You will have as great need of the utmost Prudence for the dexterous disposal of all your affairs without doors, that there be no Miscarriage in the practical part of your life abroad. The natural Eye may direct the body: but it is 
* 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Plato.  Prudence only that can inform and conduct the life. The understanding of the Prudent (we are told from the Lord himself) it is that which directs his way. This is that wise Pilot that best steers the Ship, and preserves it from all the rocks of danger that lie in our way. The Physician of life that preserves the Conversation in health, and upon its feet. Wisdom is the principal thing; above all getting let us labour to get understanding.  
Foolishness it is the Souls Apoplexy, wherein all the noble faculties of the mind are cast into a dead sleep. The Souls Dream, wherein meephansies swim up and down, but little true reason. It is a Samson, whose eyes are out, the scorn and derision of all. It is the unskilful hand that mars that brings to dishonour every action, every vessel that comes under the wheel. It is the blind Traveller, that continually stumbles wherever he goes, and still knoweth not whereat. It is the dead Fly, that corrupts the whole box of Ointment. The least mixture of it immediately stains and overcasts many virtuous actions.  
Take heed Dear Children! that you become not such unsavoury salt, that such folly cause not you to go astray in the progress of your life. Let Solomon's Prayer in his Youth be your daily entreaty unto God. Give thy Servant oh Lord! an understanding heart, 
1 King. 3.7, 9  that I may know how to go out and come in, discerning between good and evil.  
Life is a Theatre full of action, the Scenes thick and various; a multitude of fresh occasions continually crowding in upon us; our Time short, the Opportunities of actions seldom seen till they be slipped by and gone. These things will call for a world of wisdom to contrive and order all for the best.  
Well in this great and difficult case, let Prudence be the Solicitor to attend and look after it. As the handmaid of the mind, that may go to the door when these occasions shall thus earnestly knock; that may take their Errand distinctly, give them their Answerfully; treating every Occurrence of life fairly, without precipitancy, without delay.  
It is the great honour of Prudence that it is (as ezechiel's vision) full of eyes; able to look upon 
* Praesentia ordinat, futura providet, praeterita recordatur.  time past, time present, and time to come: making all these several winds to fill her sails, to serve her in her voyage, for the dispatch of her work.  
1. It will be the work and care of true Prudence to look back upon time passed by way of reflection, that the former Erratas and miscarriages of life may be henceforth corrected, prevented, and seen no more. Who so is wise his own failings shall become his teachers, and charge him that he return no more to folly.  
2. It will be the further task of Prudence to look circumspectly to the present. It is all the time we have any certain hold of, we may well be choice of it.  
Prudence is herein very solicitous.  
1. That nothing be now done in vain, 
* Omnis labor aliquo referatur, aliquo respiciat. Sen.  but for good and weighty ends. Ends so righteous, that they may be fairly vindicated; So lovely, that they may be worthy to be embraced; So useful, that they cannot be refused. The wise man is able at any time to answer in all his actions as once David to his brethren, 
1 Sam. 17.29.  There is just cause for what I have done.  
2. That nothing be done by uncomely means: but such as may be truly righteous in their nature, best serviceable to the end, and honourable for us to make use of. Alexander (how desirable soever it might have been unto him) would by no means unhandsomely steal a victory; and the virtuous heart scorns and refuses to debase itself to do evil that good may come of it.  
3. That nothing be done 
* Seclera impetu; bo●aco, silia ●o●a valescunt. Tacitus.  rashly: but upon well digested thoughts, concocted by just deliberation. The understanding (as the living Spirit in the Prophet's vision) moves the wheels; whither that is to go the wheels go, and without that they stir not.  
4. That nothing be done boisterously: 
† Omnis ex ●●suinitate s●●●●●● est. Seneca.  but calmly, not with much noise: but rather with good effect. Our minds may run much upon the thunder and earthquake: but the Prophet tells us, it was in the still small voice that the presence of God was rather found. Soft words and hard arguments we usually say make the best disputation's: and we may as safely conclude, meekly, but surely, is the honourablest character in almost any prosecution.  
5. That nothing be done unseasonably, but as Apples of Gold in Pictures of Silver: being humbly studious to approve ourselves in this, followers of God; that our works might also for their measure have somewhat of beauty in their season.  
6. That nothing be done excentrically, which lies not so properly within our sphere: but a studious adorning of our own Province, a careful attending to that which is incumbent upon us. The Creatures beneath us are not so senseless but they harken to God in this; and strictly confine themselves to their peculiar task. It shall be our honour also before the Lord, to preserve ourselves from that arraignment, Who required these things at your hands? Duly to watch our own vineyard, and to make our station a praise to all that shall behold it.  
7. And lastly, That nothing be done negligently: but with a due strength and industry. Faint offers of action are but poor insignificant cyphers with Prudence; she allows them no place in her Ethics. She is very desirous fairly to finish whatever she undertakes. And wishes that all would take it as their memorial sentence, Whatsoever their band findeth to do, 
Eccl. 9.10  that they would do it with all their strength, since there is no work nor invention in the grave, whither we shortly are going.  
3. The work of Prudence is not yet finished; in the last place it openeth its eye also upon time to come. Folly indeed scarce stirs much out of its own doors; takes no great delight in going much forth. But it is the proper nature of an enlarged mind, 
* 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Aquila in nubibus.  to make, as the Eagle, toward Heaven, to desire, as it can, to look over the wall and, see toward Eternity. To go out, as Isaac, into the fields, and meet with its future condition by previous meditation.  
Herein it is still the task and office of Prudence to stand in the watchtower, and found the Trumpet: To foresee the evil, 
Pro. 22.3.  and hide itself, and, (as those that feared the Lord amongst Pharaohs servants) to get out of the way of harm and danger against the hail and storm comes.  
Thus doth it belong to Prudence to espy opportunity while it is yet at a distance, and to get itself in a posture beforehand: whether it be for avoiding of misery, or for the attaining of mercy; that it be not taken as the foolish Virgins, slumbering, and are unawares.  
These are the cares that Prudence takes, in this wariness doth she proceed in all her ways. So 
* Falli nou potest: sal●ere non vult. Auct. lib. 4. de Vict.  circumspect, that she cannot be deceived by others; and yet still so virtuous that she scorns to have any deceived by her. Her whole carriage is full of beauty, and her works shall soon praise her in the gates.  
It is true, such Wisdom is high, and very few attain it; but it is nevertheless our standing duty, and could we reach it, our conversations would be no longer like the ordinary rate of the ex tempore everyday carriage of the world, without form or comeliness: but like Moses in the Mount, shining with the very rays of the glory of God upon it.  
Dear Youths! be you willing to apply your hearts to all this wisdom, and to endeavour henceforth to begin to walk thus wisely in a perfect way. Light cannot more excel Darkness than Wisdom excelleth Folly. The Lord grant, whatever others do, that Wisdom may be practically thus justified in you as her children.  
This is the second thing so importantly needful for you, a spirit of wisdom (as eyes in the wilderness) to guide you in all your way.  
Thirdly, 
3 Particular Advice. Sweetness and humanity for our better Converse with all men.  You will have great need of much Humanity for your better converse with all persons: that there may be no violating of the laws of Civil Society, the dear and common Interest of Mankind.  

* Sensum a coelesti demissum travimus arce, mutuus ut nos affectus petere auxilium & praestare juberet. Juvenal.  We are none of us born to live Stoically, in a Coll, alone by ourselves: but in a more open air, conversive with others, useful to many, loving and just to all.  
Prudence without this degenerates into a vicious subtlety and crastiness. Fortitude without this into a savage cruelty and violence. Diligence without this may fill its barns with Dives, but it hides its eyes from its own flesh, and starves the poor Lazarus at the door. And at length Nature itself without this becomes like Nabuchadnezzar, fit to be driven from among men, remaining a stupid barbarous thing, its heart as the heart of a beast, too brutish within it.  
Civil and loving Society it is the great Exchange of Nature: where we should all meet, not for ostentation and compliments, but for real mutual 
* Proprium hoc statuo est virtutis, conciliare animas hominum & ad usus suos adjungere. Cicer.  accommodation. It is Nature's Table of Ordinary: where the several Lodgers may come and take their diet with the greater refreshment together. It is its County-feast: where strangers become fairly acquainted, and readily embrace each other upon the welcome account of a common relation. It is the universal Character, intelligible with all. It is the travelling Language, which alone frees us from being Barbarians to others, and they to us.  
This is its short Description. An Ape●les if he were to draw it in its most lively complexion before us, must present it (as that neat Orator) with its 
* Nec alia ejus sacies, quam seveni coeli ac nite●tis. Sen.  face serene and clear as the sky, having no clouds to disgrace or obscure it.  
It's carriage is every way answerable. It behaves not itself unseemly. It is not austere and froward: but exceeding mild, and very taking. Not subject to the least exception, but highly dear to all.  
As to its deportment, it is not nicely artificial or affected: neither is it willing to be sordid or neglected. It tempers its carriage as its clothes, (such as it may best dispatch its business in) for decency, and for service.  
It is burdensome to none by unseasonable visits, by idle interruptions, by wearisome detainments, by fruitless discourses, by importunate or unbecoming requests. It hath not so learned the Laws of converse. These Solaecisms in conversation were not to offer good company: but to commit a violent and forcible assault upon civil Society.  
It cordially honours and affects a public and common good. Reckoning that its private cabin shares with the common condition of the Ship; and that the best way to secure that is to help what we can in the preserving of the Vessel. He that truly seeks the good of others, doth therein ultimately, a kindness also to himself.  
It sometimes allows itself a little to study the dispositions of others. Not as a Fluterer, that it might see how to insinuate itself, or humour them in evil. Not as a P●rate, to find where nature is weakest, and might be easiest boarded by some crafty design: but as the Physician studies his Patient, for the more dexterous and friendly application of itself.  
It readily respects and values endowments and gifts in others. It acknowledges them precious Jewels from the Father of Lights, and heartily wishes much good and honour may they do to those on whom they are bestowed.  
It buries also with as much modesty their weaknesses, saying, The Lord in Christ may have forgiven them. I may and will humbly pray for them: and if I have opportunity, will endeavour in a spirit of meekness to heal them, but it would by no means become me unkindly to grate or take in them.  
It hath a very happy disposition as to the easy forgetting of injuries: And it is likewise as happy in the constant, the ready, and grateful remembrance of kindnesses. It takes little delight in burdening its memory with the evils of others; there is no such desirableness in them, they are Erratas the sooner expunged the better. It rather stores its mind with the candid thoughts of its own duty, as the better and more becoming treasure. It striveth cordially to overcome evil with good, and abhors as much where it receiveth good to render evil.  
It cheerfully rejoices with them that rejoice, feasting itself with the good of others, as if they were so many dishes at its own table.  
It condoles likewise as affectionately with the afflicted, and freely puts itself in mourning at its own charge; as being one nearly related, of the same kindred and family of mankind.  
Thus is it both able and ready to serve in any capacity, to accommodate its self to every office, for the repairing of the breaches too too open every where. To the weak it makes itself weak, to the strong it becomes strong; it stoops and becomes all things (still virtuously) unto all, that so by any means it might serve some.  
To its Superiors it is respectful. To its Equals it is loving. To its Inferiors it is courteous. To All it is truly candid. Affable and temperate in speech. Clean and modest in behaviour. Pleasant and ingenuous in countenance. And above all kindly affectionate and gentle in heart. Thus doth it show forth itself with a constellation of many virtues united and shining together.  
This was above all his other conquests Cyrus his most renowned Victory (as Xenophon tells us) without wounds or scars to himself: without grievance or regret to others. 
* 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Xenophon Orat. de Ages. Reg.  The places that were impregnable by strength of arms, he overcame and took them by his rare and unparallelled humanity.  
Many Daughters have done virtuously, but this for sweetness in an angry world seems greatly to excel them all.  

* Ita facillime sine invidia invenias laudem, & amicos pares. Teren.  Such love shall justly deserve, and easily procure love back again; love free from envy, respect without constraint. Oh ● that you dear Children! may walk with so happy, so even a foot in all your ways.   

CHAP. V. Instruction in respect of relation, and a right deportment therein.  
BUt this precedent Subject being exceeding large, even as large as life itself with all the various occurrences and passages of it; I must forbear the further unfolding of it; it is more than this present Paper is able to admit. I shall only now request you.  
1. As Children, to an obediential carriage toward your Parents.  
2. As Servants, to a due subjection toward your Masters.  

1 A Children toward Parents.  First, As Children in relation to your Parents; Let it not seem a burden to you to honour them as becomes you in the Lord. God doth not so much urge your duty upon you by force of bare command: but fatherly sweetens it with a very welcome and grateful promise. 
Eph. 6.2.  Honour thy Father and thy Mother; which is the first Commandment with promise. Be you truly dutiful to those from whom, under God, your life came: and God shall pour forth his dear blessing upon you, and your whole life, all your days in the Land of the living. Sow not sparingly, if you desire to reap plentifully.  
Writers have been on all hands voluminous in this righteous and lovely subject, and have frequently told us 
* Deo & parentibus non possumus reddere aequalia. Cajetan.  There is no equal requital can be made to God, or Parents. So great is your debt, so great is your duty to both. The 
† Pl●t●rch de amore fraterno.  Heathen have been very full and express in it; professing that it is no ways enough that we barely refrain such evil courses as would become a positive grief and sorrow to Parents; which yet too many will not forbear: but it will be further expected that we do not privatively detain from them that joy and comfort which is their just due: but endeavour in the most filial deportment to lay before them all sweet matter of gladness and of rejoicing.  
Honour them, and obey them. It was no meaner Person than our Saviour himself, of whom we read, that he went down with joseph and Mary his Mother, 
Luk. 2.51.  and came to Nazareth, and was subject to them. Lo! here an example indeed; Be ye followers of Christ as dear Children.  
Accept their Counsels with thankfulness; They are the counsels of their long-drawn experience, and may be of great use, faithful guides through your following life. Bear their rebukes with meekness; they are the rebukes of Parents, that have authority over you; they are the fruits of tenderest love, which yourselves know they so affectionately bear unto you.  
Despise not their age though frail; slight not their persons though mean. Divulge not their infirmities, though many; lest the Curse of Cham overtake you, for adding to their weakness your wickedness.  
These things it may be the Lord may thus order for your trial, for the more kindly and genuine expression of your duty. 
Pro. 23.22.  Harken unto thy Father that begat thee, and despise not thy Mother when she is old. Where the hedge is lowest God repairs it strongest; that our duty might still remain inviolable.  
If they be, as jacob, in any straits; be you, as joseph, their staff; or like the pious Stork, 
* 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a beneficentia, nam genetricum senectam educant, etc. Buxt.  the nourisher of their Age. If God shall hereafter shine upon you, and raise your future condition to an honour amongst men; Hide not your eyes from your meaner Parents. Acknowledge them cheerfully, Honour them willingly. Behave yourselves in their presence very respectfully. Say still as that 
† Lewis the 13th.  King of France; Though I be now Superior to many others, I am still Inferior to my Parents.  
The glory of the Aged is their experience and their wisdom. The glory of the young man is his modesty and submission. And we may truly say, as the Apostle in a case not altogether unlike, He that honoureth not his natural Parents whom he hath seen; how shall he honour his heavenly Father whom he hath not seen?  
Your Parents have hitherto cared for you with an exceeding great care; and what shall now be done for them? Oh! requite their affectionate tenderness toward you with a filial Ingenuity and Respectfulness toward them. 
* A se migrat, & abhomin●e totus transit in besliam, pattern pietatis immemor, gratiae genitoris oblitus.  He were hardhearted indeed, and unnatural beyond expression, who could requite his Parents evil for all their good.  
Secondly, As Servants in relation to your Masters. 
2 As Servants toward Masters.  Be ye indeed their Servants to whom you yield yourselves to obey. Your very relation speaks you not your own: but theirs. If you receive their wages, do not your own, much less Satan's work.  
Be you to your several Masters as Eleazar once to Abraham, religious, prudent, 
Gen. 24.  industrious, and faithful in all your Master's business. Interesting the Lord (as he) by humble prayer in all your undertake. Careful (as he also was) though at the greatest distance from your Master's eye. Speaking (as he likewise did) becomingly of the Family in the hearing of strangers; and very desirous (as he still showed himself) that your Master's affairs might prosper under your hands.  
Such a Servant the heart of his Master shall rejoice, and easily trust in him. Such a Servant we may truly say, is already preferred to an higher place. The Apostle plainly tells us, that such serve the Lord Christ, 
Col. 3.24  and shall of him receive the reward of inheritance. Faithful Servants (whatever others do) God will take a particular care of them, and will see that their wages shall not be abridged or detained from them. Their Masters may account with them for their outward service: but when they have so done, God will assuredly yet further requite them an hundred fold, because they have done this thing in the singleness of their hearts, serving their Masters as in the sight of God, and for his sake.  
You are ready it may be sometimes too dejectedly to sit down and complain, That the Orb and Sphere in which you are placed is low and mean; (and so indeed comparatively it is) but still it is such that the Lord reckons his very Gospel stands capable of receiving great lustre, much honour from you and your gracious carriage. It is you that in so particular a manner may adorn the doctrine of God and our Saviour. 
Tit. 2.10.  To be saved by the Gospel is much: but to be an ornament to the Gospel seems more; yet this may the meanest, the poorest Servant be. And oh what praise (like the widow's mite above the stately gifts of richer ones) doth it offer to the name of the Lord! when a Child of God entitled to heaven, can bring down his heart willingly to stoop and serve him in the meanest capacity which he shall please to set him in here on earth. Blessed are those Servants whom the Lord when he cometh shall sinned so doing.  
Be ye then satisfied, rest yourselves contented in the condition wherein the Lord hath called you.  
Service may seem some Eclipse: but still (as the Eclipse) it needs no●●e total. Your 
* Si qui● existi●at servitutem in totu● hominem 〈◊〉, pars ejus melior est excepta. Ser●● est, se● sort●●●●, liber. Seneca.  nobler part, your soul, (without the least injury to your service) may nevertheless fairly enjoy a divine liberty.  
Service and freedom the Lord himself tells us, are sweetly compatible. You may be servants to others accordin to the flesh: and yet as truly the Lords freemen walking in much liberty of Spirit.  
Cast not away your encouragements. Let not the comforts that are so peculiarly su●ed to your condition seem mean in your eyes. A virtuous Epi●letus may at any time live s● better, and more honourably upon his poor service, than a vicious Nero upon a whole Empire.  
Your service in your several places for the present, it is not your Master's advantage only, but your own als●; it is your preparation and making ready for yourselves against the 〈◊〉, wherein we may all too ●ruly conclude; ●vil courses under another's roof are rarely mended, very seldom redressed when we come to live under our own. Be ●●●eful to serve the Families wherein you ●●r pre●en● 〈◊〉; diligently, cheerfully, and 〈◊〉 now, and in that sweet habitual ●●●●sition you shall gr●w up and become a blessing to yours, whenever God shall make you 〈◊〉 by yourselves.   

CHAP. VI Characters of the truly virtuous Young Man.  
First Negative.  
I Have thus far exhorted you. I shall now endeavour once more to write the Vision before you; and make it what I can (as in the Prophet) plain upon the Tables, that you may see, as in a glass, what manner of young persons I have been recommending, and am still setting before you for your imitation.  

Negative.  1. I shall first describe them by their negative Characters, what they are not; That you may therein understand what you also aught to keep yourselves free from.  

Affirmative.  2. I shall describe them by their affirmative Characters what they plainly are; That you may therein see what you likewise aught to be.  
First, Negatively the Young Person of virtue or hopefulness, 
1 Negative, what he is not.  he is  
1. Not one that ●ver reviles Religion or religious people. Oh! no; Though as yet he hath not much understanding in these things: yet he sees Religion it is 
* Nihil in rebus humanis religione praes●antius, etc. Lactant.  sacred. The preserver of a most divine Correspondency between Heaven and Earth. Our Prerogative above the Beasts; The sweet means of our Converse with the Lord; The greatest appeal that can be made; The highest claim that man can possibly say toward Eternity. Contempt herein he finds it so odious 
† quoth in religio●em d●omam committitur, i● omnium s●●tur inju●●iam. Liv.  hat all Ages have even trembled at it; and the very Heathen would never bear it against their sorry Idols: much less dares ●e contumeliously offer it against the true God.  
This is Crimen laesae Majestatis; High Treason against the throne and dignity of Heaven. Vengeance in these cases is very particularly the Lords: And he will 
* Violata●um ●●ligionum alula, atque al●● devilish est p●●na: s●d ub●qu● aliqu●. Sen.  surely and soon enough see to the repaying of it. Which made the Prophet cry out so earnestly to some insolent and overdaring spirits in his time, Now therefore be ye not mockers, 
Isa. 28.22.  lest your bonds be made strong. He that hath not so much Reverence as to spare Religion from reproaching that; not Humanity as to forbear godly persons from deriding them: let him yet have so much Wisdom, so much Pity, as to spare himself.  
It was the settled and unalterable description which David long ago gave of a godly man, a man likely to dwell in the Tabernacle of the Lord, In whose eyes a vile person is contemned: 
Psa. 15.4.  but he honoureth them that fear the Lord. The Image of God should be exceeding lovely, his grace highly honourable wherever we find it, though but in the meanest of his people. What we discern of weakness not yet removed, not yet healed, may be pitied, but must not be scorned. Where Religion is wantonly scoffed at without doors in others; It is to be feared, and more than feared, it is neglected enough, and wretchedly trodden under foot at home.  
2. Not one given to foolish gaming. Oh! no; It is not for him that comes into the world a Child of wrath, born in sin; it is not for him whose very Condition and Religion (if he seriously bethinks himself of either) call aloud unto him for tears, and daily repentance; It is not for him who hath no more but these few and frail days wherein to provide for that solemn thing Eternity, or else lie down with everlasting burnings; It is not for such an one to become a vain gamester. He hath other things, matters of greater weight and moment which will call for his time and utmost care, he is scarce at leisure to trifle with unmanly games.  
Ingenuous divertions where they are 
* Cum animos relaxare juvenes velint, caveant intemperantiam, meminerint verecundie. Cice.  wisely chosen, harmlessly and 
† Voluptates commendat rarior usus. Juvenal.  seldom used, timely and willingly parted with, might possibly be winked at. Both body and mind may sometimes modestly beg their remedy. And let them have it, so they take it but as a remedy; and make it not worse than the disease.  
Generous actions Religion is not so Stoical as to condemn them. They are commanded, they shall be commended. Whatsoever things are honest, 
Phil. 4.8.  whatsoever things are just, whatsoever things are lovely; if there be any virtue, if there be any praise; we have free leave, and are invited to address ourselves unto them. And happy is that young man whose hopeful disposition presseth early, as David, into the Camp, and even longeth to employ itself in such noble undertake. He that passeth by shall bless him in the name of the Lord, and say, Go on and prosper.  
But effeminate games can claim no kindred, neither can they expect that they should ever be recorded in Letters of Gold, or mentioned in the Congregation of the Lord, like Mordecay's good services unto honour. No, no; They are (as Alexander wittily said in Plutarch) neither true jest: nor good Earnest. Neither fair Play: nor sober Work. But of a far sadder nature; when such serious things, as Estates, and the welfare of whole Families are unnaturally thrown away upon idle and foolish Dice.  
They are too commonly seeming sports, real vexations; Actaeon's hounds kept for pleasure: but in a short space devour their M●ster; the deflowering of the mind; the gratifying of Satan; the unhinging of the whole man from things of nobler worth toward God, or toward our Country. Experience hath too often stood with tears in her eyes, and even wept in the sight of all men over these things; complaining, what you account the pastime of particular persons, I must lament as the danger of thousands, as that sore evil which unworthily softens and corrupts the Spirit of Nations into degeneracy and sloth; 
* No● est tantum ab hostibus armatis aeta● nostrae p●rt●u●, quantum a circumsusis undique volup●atibus. Liv.  opening the gates to any enemies, inviting and letting in the Trojan horse of all calamity. Thus with the Roman Emperor we greedily take the Cup because it is pleasant; but it proves poison, and in conclusion our death. These things please not so much one way, but they wound as much another. Whosoever seems here to win, all are sure to go away great losers. The Gamester always rashly stakes, and too commonly plays away his dear immortal soul in his games.  
3. Not a Sabbath breaker. Oh no; He that dares be so bold on the Lord's day will not stick to be f●● worse upon another. Where a Sabbath of so few hours becomes wearisome to us on Earth; Good Lord! what would that man do with an everlasting Sabbath in Heaven?  
It becomes the true Disciple to awake, and arise early that morning. To awake (as the Apostle says) out of sin unto righteousness; 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ignat.  and to put himself in remembrance, that this is the day of his Saviour's Resurrection; the flower of time, a Princess amongst all other days; the day for his solemn avouching of his Religion in the sight of God, Angels, and Men that this is the day wherein the Lord hath appointed to speak with him, and hear from him; wherein to give him ● meeting about the great affairs of his Soul. He dares not neglect so blessed an opportunity, he knows not whether he shall ever live till another Sabbath comes about. He says within himself as in the Primitive times, 
* Christianus sum; diem Dominicum congrua religionis devotione observare, omittere non possum Acta Mar. apud Bar.  I am a Christian, and dare not omit the due observing of this day.  
Oh the sad ruins of thousands for the controversy of violated Sabbaths● Persons, Families, Countries have died under it. For God's sake, even for God's sake let the terror of the Lord in the remembrance of such sad Judgements persuade you. And charge yourselves afresh every Sabbath morning, with what solemnness you possibly can, not to speak your own words, not to think your own thoughts: but thoughts meet for a Sabbath, and settle yourselves heartily to sanctify this day of the Lord. Where the religious care of these choice Seasons dies, it is too too commonly and sadly seen, little goodness, little loveliness, little of the true fear of God there lives.  
4. Not one given to vain speech. 
4 Neg. Char.  Oh! no; The sober Young Man finds a field large enough to walk in to refresh himself and others with harmless discourse: he desires not to break the hedge, or run over to speak with sin.  
He understand; those words which are but Ciphers as to sense, may be Figures of too great number as to sin. He hears there may be, and often are whole slouds of words in bulk, where there are scarce the least drops of good reason or wisdom to be found in them. And it makes him still the more cautious that he opens not his lips at any time foolishly.  
He judges speech should be a Lecture of wisdom to the hearers. The matter always weighty; the manner of expression ingenuous and comely: without which he concludes with the great Philosopher, 
* 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Sermo de mambus inanis erit. Arist. Phy. de vacuo.  Speech about vain things, when all is done, will be but vain and worthless.  
He chooseth to have his discourse rather of 
† Sermo oritur no● de villis domibusve alienis, ●ee male neene Lepos salad: s●d quod magis ad nos pertinet, & nescire malu nest, agilamus utrumae, devitiis homines, as ●●●t ●irtute beati. Herat.  things than of persons. Sometimes of Virtue, and the amiableness of that. Sometimes of the great Works and Providence of God, and the rare glory that is visible and transparent in them. At other times of History, and the pleasing Records so serviceable to the enlarging and settling of wisdom, that are found therein. But above all he delights to fix most upon his own duty, and the Lords mercies in Christ, that he may be a frequent remembrancer to himself in them.  
He hath heard, that his speech it is his peculiar Excellency above the beasts of the field, and he dares not embase it to things so unbecoming, so far below him. He is modestly silent while the Ancient are before him; waiting for their words, as for the dew. And when at any time he hath just occasion to speak, his Motto and Maxim is, 
* Certe ordata brevi loquentia nihil possit esse divinius. In tanta verborum pa●simonia quanta saecunditas. Erasm.  Not how much, but how well.  
His words are always free from Assentation; he flatters no man. Free from Moroseness; he causelessly offendeth no man. Free from Affectation; he brings them not forth for vain glory: but for use.  
The care that he bestows upon his speech is plainly this. That it may be truly accented with Discretion, uttered with Modesty, seasoned with Grace, continually shedding and sending forth a sweet odour wherever he becomes. He easily persuades himself, That Tongue would scarce be fit to praise God in heaven, which hath been used to filthy and light words here on earth.  

5 Neg. Char.  5. Not one that is ever found in a lie. Oh! no; Truth is always lovely, falsehood odious. Where the tongue is false to the heart; the heart is surely false to itself, false to God. The Lord accepts it as a letter in that sacred name whereby he is pleased to be known to the Sons of men; That he is A God of Truth. 
Deut. 32.4.  And a Lie whatever excuses and pretensions it may have, (as it is never wanting that way) yet we know its kindred, and whence it comes. It is the base born of Satan. He is a Liar, and the Father of it. 
Joh. 8. 44● 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 mendacium no● habit pedes, quibus co●si●lat. Talm.  Oh! that we may all take heed, how we nurse his brats in our bosoms.  
The way of lying, It is a short-lived cheat, where the deceit (when all is done) will quickly put forth its blushing face, and to our shame appear. The Liar (say the Learned among the Jews) he may vapour a while: but he hath no legs whereon to travel long.  
It is a very low kind of policy; when to save ourselves we stab the truth. When to gain á little repute (which yet is never solidly got by lying) we hazard our very souls. When we are so desirous of some shelter for sin; that rather than fail, we make up an hedge for it (as the Prophet says) of briers and thorns set up against the Lord. 
Isa. 27.4.  In this case the Liar too truly fulfils the old Proverb. And shows himself, 
Erga homiaes timidi: erga Deum audaces.  by his pleading not guilty, fearful of men: but by his inward falseness, a wretched contemner of the allseeing, the heart-searching God.  
In lower things, the Clock is prized by its true going. The Money is valued when it is no Counterfeit. And that Young Man shall be accounted a branch of hope indeed, whose tongue is as choice Silver, and his words, words of ingenuity and truth. The fault that is yet but one, he will not make it two by denial. He may have many weaknesses: but still takes care, that he may be believed in what he speaketh; and therefore resolves the whole world shall not justly charge him with a lie.  

6 Neg. Char.  6. Not one that takes the name of God in vain. Oh! no; he knows God overhears, and will not hold him guiltless that dares do it. He is thankful that he may have leave to use it in Prayer; he delights to meet with it in reading the Scriptures: but he loves it too well, to abuse it irreverently in his lips.  
It was a good Counsel, once well given by a Royal Parent to his Son; 
K. james to P. Hen. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  Let the name of God be more sparingly in your mouth: but more abundantly in your heart.  
The Jews of old accounted the name jehovah so sacred, that they durst not utter it. 
Buxt. lex.  The High Priest alone, and that in the Temple only, but once in the year, at their solemn Feast, while he blessed the people, might have leave to mention it: For others, it was death. And I have read of a poor begging Jew, 
Le●s. Phil●l. Hebr.  in these later and modern times, that had a great Alms offered him on these terms, but to pronounce that Word, who yet refused it. They wound up the string too high, and became superstitious. The Christian abates that, but continues truly reverend, and willingly fears this glorious and fearful name, 
Deut. 28.58.  The Lord his God.  
Dear Children! be you admonished in this weighty matter; and I hope you will take great heed that you offend not with your tongue.  
He that must needs at almost every word cry oh Lord! doth not so much say, oh Lord! help; but rather, oh Lord! come and punish my sin.  
7. Not one that profanes that sacred name of God by wretched swearing, 
7 Neg. Char.  by horrid Oaths. Oh! no; an Oath was never allowed, but in ponderous and weighty Cases. And the holy Language still tells us, by the Conjugation wherein the word is only used, we should be rather 
* 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 la ●phal. absque parent Kal. quia nemo jurare nisi jure adactus debet. Zech. 5.3, 4.  passive than active. No further acquainted with an Oath, than when we are solemnly called upon by Authority not to be denied.  
There is a curse from God, a flying Rowl, which, how unwelcome soever, shall yet enter into the house of the swearer, and shall remain there, though sore against his will, till it, hath recovered the glory of God's name which he had wronged. There is but little gained by sin; men do but provoke the Lord to their own confusion.  
The nations which knew not God; were yet a Law to themselves, and a great example to all Posterity in the condemning of this odious sin. With the Scythians the Swearers punishment was loss of his Estate. With the Persians servitude and bondage. With the Grecians the cutting off their ears, as those that had infected the ears of others. With the Romans it was throwing down from a steep high Rock. Thus have they born their testimony before us, that we might receive instruction from a foolish people, and learn in them our own duty.  
Me thinks Dear Children! you should be every one saying to yourselves, I see now indeed the Lord hath severely charged me (as once the Emperor Augustus to the Praetors of Rome,) 
Suet. in vit. etc.  that his name should not be vilely trodden under foot, or abused by wretched Oaths in my lips.  
He that will not so much as forbear these for God's sake, bears but very little respect to God or his commands. Other sins have their several excuses, such as they are, though but sorry ones. This is that hath nothing to say for itself. No cause for it; no sweetness, no pleasure, no profit in it; no credit, no advantage by it; 
* Licentia juranda facit ut sides rara sit. Gualt.  neither believed nor trusted, one grain the more for it. Others are weary of it, the Offender himself hath not the face to plead for it. Of all men the Swearer sins upon the hardest terms. And he 
† Qui jurat cum repit, quid non adultus faciet? Quintil.  that ventures upon so heinous a sin while he is young; oh what a monster may he become ere he die!  
8. Not one that abuses himself or the good Creatures of God unto drunkenness. 
8 Neg. Char.  Oh! no, It is not for young men to drink wine, nor for the lovers of virtue to mingle strong drink. He hath heard, the most holy men in Religion, the most renowned amongst the Nations, the most Honourable in their several Ages, were all of them men of great abstinence. He fears sacrificing to Bacchus would be a breaking off with Apollo; and falling into drunkenness a drowning of (those rare jewels) Understanding, Memory▪ and Senses. And therefore for their sakes, whether he eats or drinks, that Golden Rule of solomon's is still his memorial, 
Eccl. 10.17.  In due season; for strength, and not for drunkenness.  
The Grave (that undesired thing) how is it visited by thousands, and ten thousands before its time! and what Bill of mortality can be made of it but only this? It was 
* Plures gela▪ quam gladius.  their cups which were the bearers, and brought the dropsy corpse so soon thither▪ Oh! what mean we to complain so unkindly of the shortness of life▪ when it is our own hand, our own intemperance that cuts the thread and hastens death.  
But thus (as a great Writer observes,) 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Plutarch.  The Drunkard will needs have his lust, though it costs him his very life.  
Men may through softness flatter, and with words too smooth tell us, the drunkard is no man's so but his own: but the Lord hath other Language wherewith to salute him, Woe to the drunkards of Ephraim. 
Isa. 28.1.  Woe to him that dares thus deface the Image of God upon him; that being born a man, yet chooses to make himself a beast. Woe to him that says to Conscience, 
* Ancillam dominari, & dominam ancillari summa abufio. Bern.  bow thou down and Sense shall stamp upon thee; 
† Ebriosus consundit naturam, amittit gratiam, perdit gloriam. Amb.  that plucks reason from the chair, and sets up a Phaeton there; 
* Ebrietates animos in furorem adducunt. Seneca.  madness and fury to overthrow the Chariot, and proclaim his own shame before all. Woe to him that fills every Table with vomits, that selleth his heart to work wickedness, and becomes the Devils Dequoy to draw others to all excess of riot, and at last to drown them with himself inperdition. Woe to him that by one sin makes way for others, for legions to follow; that by Drunkenness makes way for Contentions, for Murders, and for Uncleanness. Woe to him that hath forsaken the Lord, the Fountain of living waters, and makes his belly his God: that man's end will be destruction. Yea last, Woe once more to him that makes so many weeping eyes, so many aching hearts in his sad Family at home. The Children cry, there is no bread; The dear Mother sighs, and replies; Whence my Babes! can I satisfy you? My Husband alas! is no longer my praise in the gates, but goes from me to sit with vain persons, till the wine and strong drink inflame him; foolishly talking all the day there as the Sons of Belial, of matters not convenient for them: while we, poor we, are left to naked walls, to rags, and hunger at home.  
Oh Drunkard, Drunkard! What hast thou done? Thou hast even consulted shame to thine House, reproach to Religion, poverty to thy Estate, diseases to thy Body, everlasting danger to thy precious Soul, infection to all that shall ever keep thy company, sorrow of heart to thy tender Family, which thou oughtest to have been a crown of rejoicing unto. Therefore hear thou the Word of the Lord, thou that hast so often enlarged thy desires as hell after other cups: Thus faith the Lord, Thou shalt surely drink of a cup of bitterness and trembling from the fury of the Lord. Thou shalt be drunk, but not with wine; thou shalt be overcome, but not with strong drink. Then mayest thou fall, and rise no more. Thus, even thus shall Adonijahs feasts break up with amazement, and Belshazzars cups with trembling.  
You are, it may be, almost wearied with this long Relation: but from such considerations should we gather up instruction and warning for our own Souls. The Spartans' were wont, when at any time their Servants were drunk, to bring them in presence before their Children, that the odiousness of their carriage might breed the deeper hatred of the vice. You have also now seen the Drunkard in some part of his vileness: though in modesty much hath been forborn of that filth and lewdness wherewith he might too truly be charged. Oh that you may never commit such folly in Israel. Let who will live in revel and excess; drown not you a noble mind in slouds of drunkenness. Let the counsel which Cyrus once gave his Soldiers be your measure; what is truly convenient for you; and not what would 
* 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Xenoph. de Instit. Cyri.  overcharge nature unto drowziness; nor inflame it unto madness. The drunkard may jovially call for much now: but this he may and cannot but know the score runs daily on, and his reckoning will be very sore in the great day.  
9 
9 Neg. Char.  Not one that is profuse or riotous in any of his expenses. Oh! no; where Frugality is not our Steward and Treasurer; we shall have but little employment for Liberality, as our Almoner. He that will needs be lavish in his superfluities, will soon find himself (though but little to his own comfort) unavoidably straightened in his very necessities.  
It was the sharp, yet just observation of the 
* Nullum crimen abest facinus que libidinis, ex quo paupertas Romana perit. Juv.  Satirist, when Rome had once parted with their former virtuous Frugality: they became forthwith a sad spectacle of all manner of vice and debauchery. Their fall must be our Young Man's, and indeed all men's caution and warning.  
It may be thought too inferior for a virtuous mind, an heart aiming at heaven, to stoop so low as the regard and looking after these pecuniary matters. 
† Deus est ita Artifex magnus i● magnis, ut non sit minor inparvis. Aug.  But it is no dishonour to be faithful and wise in that which is least, as well as that which is greatest. The Sun takes care to cherish the sorry Hyssop by the wall, as well as the lofty Cedar in Lebanon. And he that hath an earthly indigent Body (as his Souls poor kindred) lying upon his hand to be daily provided for, must not disdain to take some thoughts for those due accommodations that are fit for it.  
The evils are very sore which are under the Sun on both sides. There is that neither regards what he hath, nor what he needeth: but sensually, Epicurus-like, rusheth forth into all excess. There is also that possesseth much, and yet, 
* Manifesta phrenesis; ut locuples mori●tar, egenti vivere sato. Juv.  Tantalus-like, he even famisheth in the midst of his abundance, and hath not an heart to allow himself to taste in the least measure of the good thereof. So rare is the true use of present things.  
It is left to our care and wisdom to sail warily between both these rocks. The truly prudent and gracious person takes himself allowed on the one hand, to eat his bread with gladness, and to rejoice before the Lord in all that he putteth his hand unto What God hath given him he wisely partakes of it, and keeps his enjoyments from rust by a temperate use. But he is still as cautious on the other hand, that he run not himself upon any exorbitant excess, or Dives-like deliciousness; of life; to consume▪ fair estate (which might be his dear children's comfort when he is gone) upon his present foolish lusts.  
He looks first at what he needs; and says, 
In necessariis est salus, ●● supersluis laqueas. Sal.  that is but little, and may suffice him; more were useless, and would ensnare him.  
He looks next at what he hath, and says; it is that measure which a higher wisdom than his own hath laid out for him, and it becomes him that his mind inwardly, and expenses outwardly be both willingly sured thereunto.  
The riotous sails by a far other Compass. Poor man! It is a title of generousness, an umbrage of honour that he affects: and it is a cloud of disgrace and general slighting that in the end he reaps. He hastens with the Prodigal to a luxurious life: and still with the Prodigal he hastens as fast to disappointments, to husks, to hunger and want. He may be progressive for a while: but no man can ever be truly successful in ways of evil.  
We may write him down (as in the Prophet) A man that shall not prosper in any of his ways.  
1. His Estate left him by the care and affection of his dear Friends (which he ought for their likes to preserve as a Jewel and memorial of their Parental love) by this usage is soon forced away, and takes its leave of him.  
Neither doth that go altogether alone.  
2. His Credit, which was sometimes as so much current Coin, of great value; His respect, which formerly waited so fresh and so acceptably upon him; the Golden Sun being gone, these pleasant rays, of course withdraw themselves, and shine no longer.  
3. His costly pleasures, which were so lately his too too improper pastimes, these also come no more to make merry with him. The guest grows low, and these dishes are set no longer for his Mess, or within his reach. Hardly so much as any memorial left of them, save only a bitter taste upon the poor Conscience, scarce ever it may be to be washed down. One only undesirable associate left to bear him company, that 
* Ead in illa quae erat in abund. intia, libido manet. Cic. de Catelin.  same luxurious disposition, which brought him to all this, will still hang about him to continue his reproach, and to make him yet more miserable.  
4. The greatest sufferer is yet behind. The next thing that is trodden down under his luxurious excess, is nature itself, and his own conversation. Good Lord! what dishonest and dishonourable courses are they enforced to comply withal, for the gratifying of a voluptuous mind! Righteousness itself shall now be ravished, rather than reduce his extravagancies, or any thing of his former riotousness should be abated. The Historians observation is too readily drunk down as his Maxim, 
* Si aerarium ambitione exbauserimus, per sielera supplesdum 〈◊〉. Taci.  The estate is exhausted by ambition, and must be recruited, though by the greatest wickedness.  
He is now ready to do his devotions in the cutthroat Chappel 
* Caelius Rhodig.  Pausanias tells us of in Acrocorinth, dedicated to Necessity and Violence. I'll becomes henceforth a man of rapine and wretchedness. His feet (as the Apostle informs us) are swift to shed blood; 
Rom. 3.15, 16.  Destruction and misery are (too truly found) in all his ways.  
By this time he may spare himself the labour of making a Will, or choosing Executors: the male administration of his own life prevents them both, and he lives the rest of his days an eclipsed man, in great obscurity.  
He is at length sensible in what great ingratitude to the providence of God, in what great unnaturalness to his own Family, he hath sued a dishonourable fine, and cut off the entail and inheritance from his poor Children: leaving them nothing to inherit but their Father's shame. He sees likewise his Esteem withering before his face as the Figtree at the root. And being 
† Cum non amplius si●, quod sucris; on ultracrit quod esse velis  now no more what sometimes he was, he hath no longer any desire to be at all. He is ashamed of himself, weary of life, and yet poor man, no way fit for death.  
Such in conclusion is the spendthrifts race; no way desirable for any man 〈◊〉 after him. Oh! that all would be truly wise, and forbear bringing upon themselves (what they are so loath withal) sorrows and straits in their latter end.  
Dear Children! Affect not you too tender an education. It will but enfreble Nature from virtuous Actions: and you know not what hardship God may expose any of you unto yet ere you die.  
Affect not too costly an education: he, and he only is fit to enjoy much, that knows how to live with little.  
Deal by the Estates which God in his providence shall please to give you, as Cicero once ingeniously and prudently advised, 
* No 〈◊〉 laudeada res est samiliaris, ut canbi 〈…〉. Ci 〈◊〉 ●ss. to Neg. 〈◊〉.  Let them not be so close locked up, but that Wisdom and Liberality may have the Key, and at any time come freely to them: neither let them lie so loose and open, that Prodigality should at her pleasure abuse and waste them.  
10. Not one (last) that idly or sloathfully wastes his precious time. Oh! no; He looks upon his time as his choicest treasure; a price put into his hands by the Lord for sacred ends, a price greater than all his Friends here can ever leave him, and therefore studies above all things how to make the most of it.  

* Nil preciosius tempore, & her! nihil hodie to tilius: transeunt dus salutis & nin●o cogitat. Bern.  Time is usually a commodity exceeding variously prized in the world. Some scarce know what to do with it; it is to them a waste and wearisome thing. The Lord Fatherly gives a space for repentance; and yet it cannot enter into our minds, that this is that day of grace. Others again find every minute of great worth, they could put the most refuse and spare hours to a good use; to Prayer, Reading, Meditation, or some great employment Heaven-ward. What their Earthly Calling can spare, their Heavenly hath full occasion for. So that between both we have as much as we can well attend to, though we had (as in the Fable) Argus hundred Eyes, and Briareus hundred Hands. Oh! that we were wise, to gather up these filings of Gold, and to redeem our time as becometh us in the Lord.  

† Non au●i, sed hone jacturam desleo Cicero.  It was indeed an ingenuous, and yet a sad sigh, which one once fetched, when he told his Friend; It was not for the loss of an Estate, it was not for the loss of Relations, it was not for the loss of Honours, or any such things that he wept: but for (that dear thing) Time, which had been too quick for him, and was now slipped by, but not improved. Time fruitlessely passed will easily make an aching heart.  
The ingenuous Young Man listens, and hears all this; he lays it up amongst his Treasures, saying privately to himself, Take heed oh my soul! that thou provest not a foolish Phrygian, beginning then to become wise, when it will be too late.  
It is recorded of julius Caesar to his great honour, That in all his affairs, he was never known to omit any opportunity, nor to refuse any pains; by which means he became so great. I will not say, Be ye ambitious of his Honour: but I must say, Be ye imitators of his Industry. Accounting with yourselves (as the Father piously of old) that labour is the honourable School of Virtue; 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Lahoriosa vita zirtutis s●●ola. Chryl. Pro. 22.29  wherein your proficiency would soon appear to all. Such an one, Solomon at a great distance, foresees what advancement he would soon come to, Seest thou a man diligent in his business? he shall stand before Kings, he shall not stand before mean persons.  
These things are, and most justly may be the Young Man's Lecture, they walk with him, they talk with him. Wherever he goes he is still pondering of them.  
He considers his outward man, and observes godly diligence, inherits a blessing, while negligence goes clothed in rags. He considers his inward man, and fears (if time be carelessly lost here,) Eternity of happiness, will very hardly be found hereafter. He that labours not painfully in hi● Calling, both Spiritual and Civil here on Earth, his heart is not right in the sight of God; his own Conscience will tell him, he hath no lot nor par● in that rest, which remains for the people of God in Heaven.   

CHAP. VII. Affirmative Characters what the virtuous Young Man is and aught to be.  
YOu have now received some Negative Characters, and description of the Young Person that is worthy of commendation and love indeed. That we might plainly understand what he is not, what he ought not to be. And oh that you likewise may cordially hate the work of them that thus turn aside, and for your parts unfeignedly meditate a better course of life.  
We will now look to the right hand, Affirmatively, and consider what the virtuous Young Person is, and aught to be, in whole heart are the ways of God. We might almost make our bo●st here, and say, in some measure as in the Psalms, Grace is poured into his lips, and he is much fairer than the common Race of the Children of men.  
He is one whose mind is richly inlaid, like the King's Daughter all glorious within; curiously wrought by the hand of the Spirit. There may you find the Prophet's Vision, jerusalem portrayed upon a tile. Much of the very glory of Heaven itself drawn upon his tender soul: His heart is as a living Temple for the Holy Ghost. 
* Anima amans sertur votis, trabitur d●siderus; rapitur, atque ●labitur a s●ipsa, ut ●eo fruatur. Manual. Aug.  His thoughts and affections as perfumed Odours, aspiring and ascending continually as pillars of Incense heaven-ward. He cometh forth out of the purple morning of his youth, as the Bridegroom out of his Chamber, as the Sun out of the dawning East, and rejoiceth to run the Godly Race. More particularly.  
1. He is one that chooseth the fear of the Lord with his whole heart: 
1 Affirm. Char.  For he knoweth it is to God he stands, or it is to God he falls. Others are vain, others are profane: but so dares not he, because of the fear of the Lord.  
He believes the Scripture, and accounts it no burden, no sadning: but a Jewel well worth his carefullest preserving and laying up, 
Isa. 33.6.  The fear of the Lord is his treasure. Wherever this is wanting he reckons that place an habitation of Dragons; undesirable, unsafe for any man to live in. And Abraham said, 
Gen. 20.11.  Surely the fear of God is not in this place, and they will stay me.  
He hath heard, all true wisdom, wherever it is, may be found out and known by this; This is its first and great principle, 
Psal. 111.10. Noveris teipsum, ut Deum timeas; noveris Deum ut ipsum diligas. In altero ad samentiam imtraris, in altero consummaris. Bern. saper Cant.  The fear of the Lord is the beginning of wisdom. This is to him as the due ballast to the Ship, which makes the Vessel indeed loom somewhat deeper: but keeps it from tossing too lightly upon the uncertain waters. It composeth his whole Conversation to great sobriety and steadfastness.  
There is a sleighty sort of profession, too frequently up and down the world in these last days, without much mixture of this weighty grace in it. But he easily concludes, that man's Religion, will soon prove as salt that hath lost its savour, and quickly go out into some stinch. Oh! what shipwreck of faith, and all good conscience, must needs follow there, where the heart stands in no awe of God. 
* Facile deviat a justitia, qui timorem dei excussit.  The Father long ago gave over that man as an hopeless Patient: He will soon be out of his way in point of conversation: that sets light by the true fear of God in point of affection.  
It is a sad note, but it is a true one, That man that will not fear God willingly; shall be made (though little to his comfort) to do it by force. What most would seem to refuse, none shall be able to exclude. That dread of God which they flee from, shall pursue them, and overtake them between the straits. God will (be we never so loath) be feared of all. But woe be to that man, who having refused filial fe●re, as a grace, is constrained to lie under the scourge of a judicial trembling, as his torment for ever and ever. The Lord preserve you from it.  
But now it is still a note as comfortable on the other hand, to every true Child of God, that accepts his gracious fear cheerfully; the Lord will himself become their shelter, and City of refuge, that their hearts may quietly return to their rest, and need no more be amazed at any terror outwardly. God would not have his dear people, fear the fears of others. Only let us sanctify the Lord of Hosts i● our hearts, 
Psa. 8.14.  and he shall be for a Sanctuary unto us.  
The case is truly weighty on both sides. The serious Young Person takes it up, goes with it into the Sanctuary, and there weighs it before the Lord, and at length comes forth cordially contented, that the just fear of God, should be to him (as to the Patriarches of old) the great Badge and Cognizance of his Religion.  
2. He is one to whom the Lord jesus Christ is exceeding precious. 
2 Affirm. Char.  He loves his Father, he loves his Mother: but still says, Jesus Christ alone, he, and none but he can be my Saviour. He could herein even break forth into an holy triumph, and begin (with 
* 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Greg. Naz.  the Father) to sing the Songs of the Lamb; The Saviour is born; oh! glorify the Lord. He hath appeared on Earth; be ye henceforth lift up ye everlasting Gates. The Bridegroom is shortly returning again; oh light your Lamps, and go out to meet him. Sing to the Lord in the joy of this salvation; Oh! let all the earth praise the Lord.  
The Iron, though senseless, willingly moves toward the Loadstone, and is loath to part any more from it. Christ is his Loadstone, and his heart is even constrained and drawn out with great affection after him. If the presence of the Sun, be that which alone makes day to the dark world: The enjoyment of Christ is more to him; the light of life, that makes a day of grace; the chief of his comforts, 
* 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Chrys.  his heaven, his all.  
He could say wi●h pious Suenes, in the midst of the greatest discouragements, I will follow my Saviour in liberty▪ and bondage; in prosperity, and adversity; in life, and death. Whilst the smallest thread of life remains in my heart, or the least measure of warm breath shall sit upon my trembling lips. Him will I love, and combat for him against the gates of hell.  
All in Christ is excee●ing dear to him. His Offices, his Ordinances, his Person. He pleaseth himself, to be often piously thinking, what Christ hath done for him; but above all, in the thoughts of what glory he shall shortly have with him.  
Such a Saviour he cannot but dearly love, the desire of his soul is toward him; and having heard by the hearing of the ear a report so sweet, and so comfortable concerning him, he henceforth even longeth till he may come where he may see him. In the mean time he waits with patience, and says with Peter, though trembling, yet truly, 
Joh. 21.17.  Lord! thou knowest all things: thou knowest that I love thee.  
3. He is one that greatly reverenceth, 
3 Affirm. Char.  and desireth much enjoyment of the Spirit of God. What others either carelessly know not, or carnally speak evil of, he hath set his heart much upon.  
He sees the Spirit of this world, and what that is; a foolish, low, worthless, and froward thing. It is to him, as Saul in his fury; and he desires it should sway no Sceptre in his bosom.  
The Spirit of God, he understands it is far nobler; a Spirit of power: and yet so of power, as it is withal, a Spirit of much sweetness and love. A Spirit indeed of many excellencies, rarely contempered together. A Spirit of power, 
2 Tim. 1.7.  of love, and of a sound mind, which makes him still cry, as David, 
Psal. 51.12.  Lord! uphold me with thy free Spirit: Which is as the pleasant 
* 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ver. Sept. Ex utrisque, spiritu liberali, & imperatorio, me sustenta.  Emphasis of the radical word imports, Thy Princely, generous, ingenuous, and noble Spirit. A Spirit of Divine Conduct, a Spirit of Sovereign Command. So fit to guide, so able in the greatest straits to order, to govern, and lead the whole man.  
The Spirit of God, may be unworthily blasphemed by some, and falsely pretended to by others: but it carries its own testimony with it; bright rays of divine lustre and beauty will quickly appear, quickly shine forth, and show themselves, wherever it truly comes.  
He understands (as indeed the poor Heathen likewise did) in the affairs of this life, there is nothing of worth to be performed, without the common gifts of it. No 
* Nemo unquam sine astatu aliquo divino, vere magnus evasit. Cicero.  man (said the great Orator) ever became eminent, without some peculiar breathe of a divine spirit upon him.  
And in the concernments of grace, he sees yet more plainly; 
† Missus est Spiritus Sanctus, ovo vasacordium preparentur, & vinum novam in utres nov●s infundatur. Man. Aug.  it is by this good Spirit of God, that we poor earthen Vessels, are prepared to receive any heavenly treasures.  
This is as Zerubhabel, without which, the work of the Temple goes not on. No praying, no hearing, no duty, no service, no true professing of Christ, without this Spirit. 
* 1 Cor. 12.3.  No man can say (in language acceptable to God) that jesus is the Lord but by the Holy Ghost.  
This is that blessed Guide, which should lead him into all truth; the Comforter he so much longs for, which should relieve his soul; the Spirit of Witness, which is to seal him up to safety, and keep him always ready, to the great day of Redemption.  
He humbly purposeth, through grace never to grieve, never to quench, this Spirit. He esteems it as the Sun to the Day, as the Soul to the Body; and begs of God, that he may all his days live in it, and in all his ways be led by it.  
4. He is one that desires and labours 
4 Affirm. Char.  to acquit himself Christianly toward his Conscience. This is that Theme, so slightly talked of almost every where. He is willing to sit down, and study it more seriously before the Lord.  
He takes notice, it is set as God's Vicegerent for the government of all his ways, and under him to be his greatest comforter or tormentor; which may 
* Conscientiam accepimus que divelli a nobis non potest. Cicero. pro Clu.  not be despised, neither can it with all our frowardness be deposed.  
This is that faithful Register, that (against the wills of many) so 
† Quocunque ●ado, co●scientia mea mecum est; portans secum quicquid in ea posai, sive bonum, sive mahum. Bern. Med.  carefully transcribes, and preserves forthcoming, upon indelible Characters, whatever is put into its hands, whether good or evil.  
He is loath it should slumber in his bosom, as those Idols in the Psalmist, which have eyes, 
Psal. 115.5, 6.  and see not; ears, and hear not; neither do they understand. And he is as cautious, that it be not causelessly frighted, or superstitiously put in fear where no fear is. That usually proves (as the 
* Geas superstitions obnoxia, religioni adversa. Tacit.  Historian easily saw) a deifying indeed of our own Idols: but an open neglect of the true God, and in conclusion, a carnal treading down all good Religion.  
He therefore takes great heed, that his conscience be not overruled, and brought in bondage by Customs, Times, Interests, Examples, or whatever is not of God. He brings it frequently to God, and his word; he dares not perplex it with perverse dispute, or endless intricacies: but leaves this one great charge instead of many with it; Know thou (oh my conscience!) The voice of the shepherd: but trouble not thyself whatever strangers shall buzz in thine ear, or say unto thee. 
Mat. 4.10.  Thou shalt worship the Lord thy God, and him only shalt thou serve.  
Thus to treat our Conscience were honourable indeed. It might put some period to our wearisome strifes, and would certainly become the praise of profession, and our great rejoicing before the Lord. Conscience though it riots not: yet it feasteth, and being duly respected, is truly pleasant, ever cheerful. And happy is that Young Man, who reflecting upon his former ways, can in his riper years, truly read those great words of the Apostle, 
Acts 24.16.  and say, Herein have I exercised myself, to have always a Conscience void of offence toward God, and toward man.  
5. He is one that loves and delights 
5 Affirm. Char.  indeed in his Bible. It is to him the Oracle of God; and he is willing it should be the man of his Counsel.  
It is no offence to him that he finds it (as the Father) in its phrase so 
* Institui a●mum intendare in Scripta●as fa●ctas. Ia●eri illas incessu hamil●s, saccessu excelsas, velatas mysteriis, & odihostes ejus ●chementer. Aug. Confes. lib. 3. & lib. 13.  familiar and open; he finds it nevertheless in its success exceeding powerful, filled every where with the deep mysteries of God. And he accounts it a sin of a very high nature for any to neglect or esteem lightly of it.  
He could heartily write upon it, 
Lady Ia● Gr●y in Fox.  as once that noble Lady, the night before she suffered, in the first Leaf of 〈◊〉 Testament she gave her Sister; I have here sent you good Sister! a book; which although it be not outwardly trimmed with Gold, and Pearls: yet inwardly is more worth than all precious stones. It is the Book dear Sister! of the Law of the Lord. It is his Testament and last Will, which he bequeathed unto us poor wretches, which shall lead you unto the path of eternal joy.  
He sees the great instability, the toss and unfruitfulness of men in Religion; 
* 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Chrys.  and fears it ariseth from their being too great strangers to the Word of God. And therefore endeavours for his part, wisely, and graciously to prevent the growing of such evils upon himself: and believes, a pious and constant converse with the Scriptures, the readiest and loveliest way thereunto.  
He therefore rests not (as too many fond do) in a thin verbal commendation: but presseth still further after, the most familiar acquaintance, with these sacred and only evidences of his heavenly inheritance; making much conscience of putting in practice that faithful advice of the 
* 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 nego●● 〈◊〉 & ●a●a legi. Pu●e. Abhoth.  Ancients, Wisely to contract his occasions in the World, that he may have the more leisure and freedom to read and meditate, and that day by day, in the good word of God.  
He remembers with himself, the Tables of old were carefully kept in the Ark. And that he might never lose his Bible, he lays it up safely in his best 
† Spo●sa Ca●●sti est arca testaments. Hier. 6 Astum. Chat.  Cabinet, his very heart.  
6. He is one that willingly prepares, and composes himself to some honest calling, wherein he may live afterward serviceable and comfortably in his Generation. He is loath to come into the world as an useless Cipher, or to stand in it as a Tree that cumbers the ground; and therefore often forethinks with himself, how he may appear in his time, with somewhat of true worth upon the Stage. He reckons his life as a Lamp; which should be giving some light to others, while it spends itself. And is very prone to conclude with him, who was wont to say, There is too little difference between him that is dead indeed, and him that lives dead in point of usefulness.  
The Lord hath committed to all some Talents for improvement, though with great variety. To some more eminently, those of the inward man, for counsel and direction. To others more manifestly those of the outward man, for labour and exercise. It will be expected at all our hands, that we bind not up our Lord's Talon in a Napkin: but as we are individually qualified, we should address ourselves, and cheerfully attend our measure of service to the good of the whole.  
We are all of us Gods witnesses, that throughout the whole Creation, from the Angel in heaven, to the Hyssop by the wall; from the Sun in the Firmament, to the waters in the hidden veins of the Earth, all of them labour to perform those good offices, which God in his wisdom hath created them unto. Thus is uselesseness to all these a thing unknown.  
The industrious Young Man is willing to take example from them: and desires not to stand idle in the Market place; while all other Creatures are thus diligently at work in the Lord's Vineyard.  
His first care is in the choice of his Calling. Wherein he observe 100LS many miscarry. Some by unadvisedness therein, bind themselves; (as it were) Apprentices to continual temptations; and in effect, necessitate themselves to the promoting and service of (what no man should abet or shelter) sin and vanity in the World. Others again, match themselves to employments, which their dispositions can never affect; and so 
* Consuctudo, contra naturam tyrannos quaedam est; & cita ac levi occasione corrup. Aug.  toil in them (as the Slave in the Turks Galleys) heavily and unwillingly all their days.  
These Rocks, he endeavours wisely to shun. And therefore aims that his Calling, may he in its nature, just and lawful. In its discharge, comporting with a public good, and serviceable to his private support. In its kind, he remembers the Lacedæmonians wisdom, and seeks to have it in some measure suited to his own 
* Versate din quid ferre recusent, quid valiant hume●. Horat.  abilities and inclinations. And because in these things he is young, unexperienced, and very subject to mistake: he refers himself very far, to the riper judgement, and disposal of his Friends.  
His next care is, concerning his due carriage in his Calling. Having thus chosen, he now settles his mind, 
* Suum singulis vivendi genus, est quasi statio. Calv. Institut.  reckons his Calling, the Sphere, and Station which God hath set him in, and studies henceforth how to adorn his Province. A homely Cottage well kept may yield a delightsome abode. And the meanest Calling may be highly beautified by a wise carriage in it.  
He is very desirous to be truly dexterous, and skilful in it. His affections are even inflamed, having observed the Scripture to take such an honourable notice of Tubal Cain, as being an Instructor of Artificers. 
Gen. 4.22  So lovely is ingeniousness, even in these lower things, before the Lord. For the encouragement whereof he is pleased to record it as proceeding from his own Spirit; That Bezaliel was so skilful about the work of the Tabernacle. 
Exod. 31. 2●3.  See, says God (and let no man slight it) I have called Bezaliel by name, and have filled him with the Spirit of God in wisdom, and all manner of workmanship. 
Isa. 28.26  It is his God that teacheth, even the Ploughman his discretion.  
He is further willing to be heartily painful. Cheerfully submitting himself to that great Law, which is now unalterably imposed on all flesh; In the sweat of our brows to eat our bread.  
He flatters not himself with great expectations of building his nest on high. Duty is his; the Lord hath left that with him. Disposal is the Lords; and he is contented it should rest there. A blessing from God, that indeed he counts much upon, and joys greatly in it: but as concerning the World, he easily sees, all things are, and will be here, full of disappointments, vanity, and vexation of spirit.  
He takes himself concerned, be his Calling never so plain, to commend his endeavours, and all their success by prayer to the Lord; in the Language of the Psalmist, Let the beauty of the Lord my God be upon me; 
Psal. 90.17.  establish thou the work of my hands, yea, the work of my hands establish thou it.  
Thus our Young Man chooseth, and thus he traveleth in his Calling. He that passeth by may justly break forth, and say, The Lord be with you, we bless you in the name of the Lord.  
7. He is one that is easily contented with almost any food and raiment. 
7 Affirm. Char.  He sees the time of his life, in the whole of it, is like to be but short: and he concludes with himself, it were very preposterous, very unbecoming, if our thoughts about such inferior things as these should be very long.  
Fond cares about the body, prove commonly, as Absalon, that stole away the hearts of Israel from one more righteous than himself; from David, his Father. These also too frequently entice away the strength of the mind after them; they love to hunt abroad; but they even 
* No● tanto 〈◊〉 ●etur corpo●ris cultus, usi prius neglecta 〈…〉. 〈◊〉.  starve the precious soul, and leave that neglected, and disrespected enough at home.  
He therefore shares the dividend, as equally as he can, between them both. Somewhat (he is sensible) he owes to both; and is willing to wrong neither. His 
† 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. H●b●tis ingenii signum est, in rebus corporis immorari. Cura omnis ad animum est transferenda. Epictet. Enchir.  soul shall have the first fruits, as an offering due to that. The remains and gle●nings he thinks will be enough, and may well serve for the body.  
In his diet, 
V●ctus ratio, quo simplicior ●o ●●clio●. Aphoris. Med.  he hears plainness and temperance, breed the kindliest health and constitution of body; the freshest agility and liveliness of mind; preserving life (so dearly desired of all) with much sweetness, and freedom from diseases, through the blessing of the Lord, unto grey hairs. Such are the fruits of Temperance; it makes a fair amends in the end: whether it pleaseth or no for the present.  
These things, the sober Young Man accounts matters of weight, too great to be hazarded, Vitellius-like, for the humouring of an irrational appetite, and therefore resolves to be justly tender of them.  

* Comeditur quantum ad famem; b●bitur quantum satis pudicis & castis. Sunt omnia quasi comederit & biberit disciplinam. Tertul. Apol.  The ancient care, and carriage of the Primitive Christians is highly honourable in this respect, and he is willing to take it for his Golden Rule. He eats what may temperately allay his hunger, he drinks what may equally quench his thirst. Such a proportion in both, as may become the modest and chaste to allow themselves. His whole deportment shows, while his Religion is the Theory, his Conversation is the Praxis. He so eats, and so drinks, as one that receives Instruction as well as food, as one that is ever mindful of the righteous Laws of Christian Discipline; and doth all (that he doth) to the glory of God.  
It is to him a maxim not altogether contemptible, To rise up from Table, as well as sit down with some stomach. The Italian Proverb frequently whispers him in the ear as he sits at meals, If you would eat much, eat little. Oppress not nature, quench not the fire by casting too much fuel upon it.  
His health, it is to him as the salt and sauce; which give the relish to every dish upon the Table. It is his best bed-maker, that makes his bed so easy to rest on, and his sleep so refreshful to him. It is his taster to all the comforts of life; without which nothing savours, nothing pleases. And therefore he bids farewell to those surfeiting dishes, which would otherways banish, and force away so sweet, so pleasant a Companion from him.  
The endowments of his mind, and their exercise are to him still far dearer. It is by them that the Soul looks forth out of her Mansion of the body; appears at the Casement of the Senses; and shows herself fair as the Morning, clear as the Sun; a Princess indeed, the Daughter of the great King.  
He would not for a world, that the least indignity should be offered to so Noble a Guest, or any obstruction put upon those honourable operations, it is so divinely employed in. That the motion of those Golden Wheels should be clogged by any Kitchen dust, or filth getting within them.  
He allows his body very much respect, as remembering it shall be one day Copartner with him in glory. But desires it still to rest satisfied with what is fit for it in its place; that as 
* Servi tu ei, qui fecit te; ut tibi fer●iat quod factum est propter tu. Tibi Caro. Tu D●o. Aug.  a Servant it may be always ready ●t the Souls beck; a weapon of righteousness to serve the glory of the Lord.  
In his habit, his clothes are to him the sad memorial of his sin, the covering of his shame; taken up at the second hand, having been either 
† Hanc onis olim gestavit nec aliud interim quam obis fait. Mor. Utop.  the Lodging of Worms, or the everyday Coats of Beasts, before ever they were his. He remembers, and thinks on these things; and sits down, finding but cold encouragement to be proud of his clothes.  
The utmost that he henceforth aims at is a clean and decent plainness. Concluding 
* 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Xen. Lac. Resp.  (as Lycurgus amongst his Lacedæmonians) that it is he, the endowments of his mind, the comeliness of his body, which must rather be an ornament to his clothes, than they to him. He is willing with that Ambassador, to wear his Doublet of Cloth of Gold, with a plainer baize Coat over it without. Any Garments satisfy him outwardly; so he may but have (his Cloth of Gold underneath) an enlarged heart toward God and goodness inwardly.  
It is enough to him if he hath, with jacob, any convenient raiment to put on. He 
* Adhibenda est munditia, non odiosa, neque exquisita nimis; tantum quae fugiat agrestem & inhumanam negligentiam. Cicero.  troubles not himself with a restless affectation and niceness about trifles; what trimming or what Lace, he knows Wisdom and Virtue are far the best. The Peacock may be the gayer, but the Eagle is still the far nobler bird. 
† Vestitus insignis, ac mollis, superbiae vexill●m; nidu● luxuriae. Aug. Caesar. dict.  And indeed clothes with any, are but like the Sign over the door, which tell all men what kind of shop and mind there is within.  
8. He is one of great modesty, 
8 Affirm. Char.  and chastity in all his carriage. This he reckons his Shibboleths, his nearest trial; wherein nature must, and soon will discover itself, whether filthiness, or holiness; the righteous commands of God, or the wretched lusts of the flesh be dearest to it.  
This is indeed the dangerous 
* A labour procli●is ad lividinem.  season of his life. The Archers begin now to shoot sore temptations, and enticing thoughts rush in thick upon him. But he goes to God's Armoury, he takes up his Bible, and often reads the Father's conversion-Scripture, praying the Lord that it may prove his also, and a preservative to him from the power of evil; 
Rom. 13.13.  Not in chambering, and wantonness: but in putting on the Lord Christ We may I see in a few words understand all of us, what our life and great care should be.  
These last days of the World are greatly sunk from a generous nobleness, and manlike delight in heroical a●chievements, to a Spirit of 
* Novi seculum hoc, quibus moribus sit; malus, bonum malum esse vult, ut si● s●● similis,— hiulca g●ns, Plau. in Trin.  effeminacy and softness. It is not desirable, nor indeed altogether convenient to lay before the chaste Reader much description of it. Let it be thrown amongst the works of darkness, to be brought to light no more, let it so die, the sooner the better. Only we cannot be ignorant, we are born to far higher things; toward God, toward our native Country, and toward ou● own Souls: than wanton Compliments, and dalliances of the Flesh. And oh that all would know, a Sard●napalus life, seldom but meets with a Sardanapalus' death. Babylon shall one day receive for all her luxury wherein she hath been so profuse; measure for measure, from the avenging ●and of God. How much she hath lived deliciously, 
Rev. 18.7  so much sorrow and torment give her. Such is the sad Exit of a loose and vicious life; he dieth, and is numbered for ever amongst the unclean.  
These things are the Young Man's warning pieces; and for their sakes he is resolved to stand upon his guard, and to abstain from all appearance of evil. Wantonness in Gestures, obscaeness in Speeches, lasciviousness in Actions, (however too much favoured by others) are to him as the sulphurous sparks of Aetna, as so many flames breaking forth from the bottomless pit; the shame of the Actor, the danger of the Spectator; an immodest abusing of nature, an open defiance to all Virtue, and which is yet far more, an high contempt poured forth in the fa●e of Religion itself. His Soul, as the righteous soul of Lot, is grieved, and he turneth away from them.  

* Ubi Deus, ibi pudicitia. Hieron.  Chasteness is still exceeding dear, and honourable in his eyes. As the cleanness of the vessel, where the heavenly Treasures should be put, the clearness of the Paper, whereon the words of life should be written; the Souls fidelity to God under all allurements to the contrary, its victorious triumph and conquest over the snares of Satan. He willingly cuts off all occasions, which might in the least endanger or slain the purity of his mind, and watcheth●to the utmost, that he may keep himself unspotted of these pollutions of the flesh.  
He ●irst maketh a Covenant with his eye 
† Time vid●re, unde possis cadere. Aug.  that it should not rove after vanity. He knows the heart is weak, and too prone to be drawn away by it. He hears of some that have eyes full of adultery, 
2 Pet. ●14.  that cannot cease from sin, (the sad character of too many) but he desires to feast his on the good Word of God; and then without rolling to or fro, to look strait forward, and to ponder the path of his feet. 
Prov. 4.25, 26.   
He sets the like guard upon all his other Senses, remembering the sage (though almost Paradoxal) counsel of the 
* Obstive quinque ●enest●as; ut laceat domus, & habitans in illa. Erpen. in Proverb. Arab.  Ancients, Shut up those five windows, that the house may shine the clearer, and the noble Inhabitant (the soul) may rest the safer.  
He then wisely withholds making provision ●or the flesh: Lest 
† Periclitatur castitas in delitiis, humilit●s in divitiis, veritas in multiloquio, charitas in hoc ●equam seculo. Bern.  giving lust its baits, it should become as the Sons of Zervia, too hard for him. Fullness of bread and idleness were Sodoms sins; and all unnatural lewdness, was by and by Sodom's shame.  
Strange and light attire, it is to him a thing needless to provide it; burdensome to mind it, and when all this is done, disgraceful to wear it. He hath heard the Ancients much condemn it, and he doth not desire it.  
But above all, he chargeth his heart, that it should not dare to dally with any lustful thoughts, though never so secretly. 
* Vos s●Satan eleta admissa punitis: apud nos & ipsum cogitare, est peccare. Minut. Faelix.  Sin is sin in the root, as well as in the fruit; in the thoughts as truly as in the actions; and S●tan will soon grow bolder. If he once gets footing so far as the heart, he will sc●rce be so modest as to stay long there. The fire once kindled there, will quickly break out further; Out of the abundance of the heart the mouth will speak, the hands will act, and will no●, be restrained.  
Or however his danger is still the same; where sin seeks most for shelter in the secret chambers of the heart: there, even there God's searchers come most. God will have the secretest Cabinet opened. Where his sins burn most, the eye of God shall find him out. The unclean person may take it as a Mene Tekel written upon the wall for him. I the Lord search the heart, 
jer. 17.10.  and try the reins to give unto every man according to his ways, and according to the fruit of his doings.  
Finally, He concludes, as we all likewise justly may, that our body; aught to b● the Temples of the Holy Ghost. If he could break away from other considerations, and set light by them: yet the dread of God comes in; and curbs him, with this tremendous warning in his ear, 
1 Cor. 3.17.  If any man shall de●ile the Temple of God, that man shall God destroy. Oh Sirs! it is no deceiving ourselves, or dallying with sin; God cannot be mocked.  
9 One that wisely lays up all the memorable experiences and observations of his Youth for the better instruction of his riper years. 
9 Affirm. Char.  These are that good Treasure so well worth our gathering; the safest and trusty guides of life. The Eleazar's, the faithful servants with which the most tender mind, as Rebeccah, is very inclinable to go along.  

* Per varios usus artem expertentia fecit, Exemplo mons●raente viam.— Manil.  It is by them that so many Arts and honourable Attainments have been hatched up, and brought by degrees to any maturity. Books and bare reading may render us nicely witty and ingenuous for airy discourse: but it is still left to further experience to settle and furnish us out more solidly for real affairs. We may reckon, and not misreckon neither, as 
† usus me genuit, mater peperit memoria. Sophiam me Graii vocant, ●os sapientiam. Affran.  Affranius the old Poet, in hi● famous Inscription upon the doors where the Roman Senators so frequently met. If Wisdom be the Child, Experience seems the Parent that brought it forth; and Memory the Mother in whose bosom it rests and still lies.  
It runs much in all our minds naturally to say, (as he in the Gospel,) Except I see I will not believe. 
* Nihil est in intellect● quod non prius suit in sensit.  Knowledge it seems must come in by the broad gates of the Senses, ere it can have its access to the mind, or any private audience in those inward Chambers.  
The ingenuous Young Man hears all this. And what Historians tell us was engraven of old upon Plato's Seal, he is freely willing it should be the sententious Motto of his Arms: 
† 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 usus iis omnibus dominatur. Buxt. Flo. Hebr.  Experience (when all is done) is the great Governess, that beareth the best rule in all things.  
And therefore that he might not lose the surest means for his good information, or live upon trembling uncertainties all his days; he agrees heartily with himself, to get the best and pullest satisfaction that he can, as an eyewitness in all things. And therein resolves more particularly, 

1. To keep a Diary and just account of all the sore judgements of God upon wicked men in his time. For they are indeed as the severity of God upon Shiloe; as devouring flames upon our neighbour's house, and may well be a near warning to us. They are as the stroke upon the two first Captains and their Fifties; that we might fall upon our faces, and say, Oh my Lord! let my life be precious in thy sight, 
2 Kings 1.14.  I will henceforth fear, and not dare to do thus presumptuously.  
2. Of all the Lords tender mercies toward his faithful servants. The hidden Mannah wherewith he inwardly so often feasts them. The manifold sweet outward deliverances, wherein he so remarkably in their greatest straits owns them. Which makes him cry out as the Queen of Sheba, 
1 Kings 10.8.  Blessed are these thy servants▪ oh Lord! Happy are they that are in such a case, whose God is the Lord. Oh! that I may be also as one of those, upon whom thine eyes are thus for good continually.  
3. He is as desirous to preserve the Register of all the Lords dealings by him in particular, and whatever befalls him from his Youth. Herein the Lord plainly chargeth him, (as Moses of old adjured the Israelites,) Thou shalt well consider in thine heart, 
Deut. 8.2, 5.  and remember all the way that I have hitherto led thee; to try thee, and to prove thee, that thou mightst in the following part of thy life, know and acknowledge the God of all thy mercies.    
Dear Children! these things I commend unto you with the utmost Cordialness, that I am able. He is a Scholar indeed, that is God's Scholar; and he learns indeed, that meditates in the Works, as well as in the Word of God.  
Here you may see all things, as in a glass before you. Here you may gather every one of you, a little History of your own, wi●h great delight and profit.  
Be oh! I pray, be you truly careful herein, and it shall be a sweet means to make you wise in your Generation, as men; to establish you in a great composure of Spirit in all your profession, as Christians.  

10 Affirm. Char.  10. One that willingly bears in mind that great Memonto, which the Lord hath so particularly given in charge to Young People: 
Eccl. 11.9.  Rejoice oh Young Man! (● if so thou darest, and thine heart can serve thee to sport securely in thine own ruin) but know that for all these things God will bring thee into judgement.  
This is that day, that shall come as a snare and destruction from the Almighty upon the Children of Men. A day that all are enough warned of; a day that few duly provide for. This is that day that shall decide that great Case, which hath so long depended; that shall resolve that Question of all Questions, which to this hour hovers, and passes to and ●ro so thoughtfully in all men's minds: 
Num. 16.5.  Then shall the Lord show who is holy, and who are his.  
This is that day wherein the World to its utter astonishment (as Joseph's Brethren, troubled at the unexpected ●ight of one so little looked for, so little delighted in) shall yet once again hear and see more of Christ: That the residue o● the great work of Redemption might be finished, and the Kingdom delivered up according to the earnest longing of the whole Creation, in the fullness of its glory to the Father.  
This is once more that day, wherein grace, and 
* Veniet dies illa, in qu● plus valebunt pura corda, quam aslutaverba. Index nee falletur verbis, nee sl●cletur donis. Bern.  grace alone shall find favour in the eyes of God. Hypocrisy shall then shelter none; Estates shall then buy off none; It is the just Judge of the whole Earth, who sitteth then upon our trials, and a righteous judgement, according as every man's Case shall then be sound, he will impartially pass.  
None can here plead ignorance, o● say, 
Judas ver. 14.  they heard not of it. Enoch the seventh from Adam (so long ago prophesied of this (so openly, that who would might understand it) Behold, he cometh with ten thousand of his Saints.  
We cannot make ourselves strangers to it. The blind and the deaf both heard and saw it. The poor Heathen awaked as amazed men, and said one to another; This World will one day have a tragic end, and we shall all be certainly judged for what we now do.  

* Quae quidem & Philosophorum muadi opinio est, omnia quae ceratmus igae peritura. Hieron.  Their Philosophers they freely yielded it. Their 
† Huic luci sinem impovent cum fata supremum, judicium Aetherius pater excercebit in omnes, judicium humano generi imperiumqae verendum. Sybil. apud Lactant. 
Communis mundo suberest rogus. Lucan.  
Esse quoque i● fatis reminiscitur assore tempus;  
Quo mare, quo tellu, convexaque regia coeli  
Ardeat, & mundi moles operosa laboret.  Ovid. Metam  Sibyls and Poets daily sung of it. And all flesh may now without further thought or doubt sit down and confess with the Apostle, 〈◊〉 We know we must all (none excep●ted) appear before the judgement seat of Christ (in the solemnest case that ever was tried) to receive of him according to the things done in the body; whether they be good, or whether they be evil, 2 Cor. 5.10.  
Oh Young Man! Young Man! how often hast thou seriously thought of this day? A day wherein these eyes of thine shall see Christ himself coming in the clouds, with great power and glory: from the brightness of whose presence, Heaven and Earth shall be ready to flee away.  
Then shalt thou see th●se Royal Officers of State, the Angels of Heaven, so numerously up and down amongst us, attending their Master's business, summoning the Graves of the Earth, calling to the Waters of the Sea, to deliver up their dead (almost now forgotten) that have been so long since committed to them.  
Then shalt thou hear the shrill voice of the last Trumpet, sounding that solemn Call to all Flesh; Arise ye dead! and come unto judgement. Oh how loath will the Sinner be, to rise at the ringing of this Watch-bell! How little heart will he have to put on his old clothes of sinful Flesh, and appear in them before the Lord! How loath to meet with his body in so sad a place, upon so sad an occasion; 
* Infelici Collegio colligandi, sempiternis involventur incendiis, qui socii suerunt in vitiis. Ber. Med.  that they may now together as joyless Companions, receive the bitter wages of all their former sins.  
Then shall you see the Prophet's Vision, dry bones live indeed; then shall the dead awake from their Long sleep: the Father with the Son, the Poor with the Rich, and go to receive every one their several Sentence from the Lord.  
Then must, the Sun be content to be darkened, and the Moon (to the amazement of all beholders) shall become as blood. Then must the Stars, like withered leaves, fall from their places. The Floods roaring, the Earth flaming, the Elements melting, the Heavens, like a Scroll of Parchment, passing away; and almost all Flesh shrieking, and crying out, In vain have we flattered ourselves, in vain have we put far from us the evil day. Notwithstanding all our lothness it is come; even the day of his wrath, and who can stand before him?  
Then comes forth the definitive Sentence from the Judge's own lips, to the godly on the right hand, 
Mat. 25.34.  Come ye blessed of my Father, inherit the Kingdom prepared (so long by me, desired so affectionately by you) Enter ye (now at length once for ever) into the joy of your Lord.  
Then also comes forth that heart-wounding Condemnation on the left hand, 
Mat. 25.41.  Depart from me ye Cursed (go, go, cursed ye are, and shall now to your own everlasting smart feel it, far from any rays of blessedness shining upon you shall your place henceforth be, and your condition as far from rest or ease) Depart from me ye Cursed into everlasting fire prepared for the Devil and his Angels.  
Then shall that slighted word Eternity, trampled so much under foot now, be found, and felt a ponderous thing indeed. 
* Eternitas efficit bonum infinite melius; & malum infi●●te pejus. Lessius.  This oh! this shall make the night of Sinners sorrow so doleful to him; there shall never, never, never, more arise or shine any day upon him.  
Never so many aching hearts, never so many pale faces seen together since the World began. Then shall the stout hearted be spoiled, and he that knew not how to brook the fe●r of the Almighty here on earth, his spirits shall then fail him apace, his heart shall thenceforth meditate terror, and his own tongue confess, his punishment is now become greater than he knows either how to 
† Heu miser peccator! quo fugies? Latere erit impossibile, apparere iatolerabilt. Ansel.  avoid, or how possibly to bear.  
This great day is to the pious young man, the Memorial of all Memorials; a cogent, and constraining argument to bring him into God's Vineyard. As the Apostle calls it, the terror of the Lord, 
2 Cor. 5.11.  and he is willing it should persuade him.  
He goes up to his Watchtower, he concludes with himself; what ever lies neglected, this day must be timely provided for: and he prepareth unfeignedly (as he is able) for it.  
1. He first spreadeth his hands toward heaven, and draweth with much humility toward God. Having been so exceeding sinful hitherto; he is loath to be false, or further dilingenuous now. He freely confesses guilty. And what could easily enough be proved against him, if he should go about to deny it, he filially acknowledgeth; passing sentence upon himself, as one whom God for his manifold and heinous sins, most righteously might condemn. Yet still hoping the Lord will give him the benefit of his reading, and the blessed favour of that sweet Scripture. 
1 Cor. 11.31.  He that judgeth himself, shall not be judged of the Lord.  
2. He then beforehand entreats the Judge himself (for the Lord in his stupendious mercy allows it) to become his Advocate. He dares not indeed trust his Case in any meaner hands. He now putteth the very hopes of his life in his Saviour's righteousness; saying, That, and that alone is the righteousness, that can answer for him in times to come.  
3. He lastly resolves to set the straightest steps, to take the greatest heed to his whole Conversation: doing those things only now, which may be fairly responsible, and abound to his good account then. And so he waits till the Lord shall please to call for him.  
In this posture he watches day and night; left the spirit of slumber (which is fallen upon these last days) should at any time overtake him. And wishes that all men had also the ear of the Learned, to 
† Seu vigilo intentus studiis, seu dormio seviper. judicis aetherei nostras tuba personat aures. Schoon. ex H●cion.  hear (as the Father of old) the voice of the last Trumpet sounding continually from heaven unto them.  
He sadly sees indeed, what is doing, or rather every where misdoing in the World. Some contending too unkindly, too unnaturally, too unbecoming Christians each with other; as if Christ were now divided, and Religion, contrary to its own sweet nature, setting up a fiery standard, and the Professors of it (to the amazement of all beholders) transported into a spirit of inhuman fury, every man against his Neighbour. Which makes him cry out with the 
* Tantaene animis coelestibus irae? Virg. Aenead.  Poet; Oh Friends! is it possible, that heavenly minds should harbour such earthly passions?  
He sees others, panting as eagerly after the very dust of the earth, to the apparent hazard of what is infinitely more worth, Heaven, and Everlasting happiness. So that the very Child might too justly upbraid them in the words of the 
† Vide, vide, dum terram desondit; ut ca●●lum amittit. Demad.  Philosopher, See, see, how they grasp after Earth: to the loss, the utter loss of Heaven itself.  
He sees in conclusion almost all men too near the words of the Psalmist, Walking in a vain shadow.  
But he for his part thinks himself highly calle● of God to another temper of heart, a far better course of life. And therefore pitcheth upon this one request, as that which of all other most concerns him, Oh let me be found of thee my Lord! at that day in peace.  
11. 
11 Affirm. Char.  He is once that aims to make his everyday Conversation a just Copy, and Pattern of his whole life. He considers how ●itly the day resembles life: seeming indeed but an Epitome, 〈◊〉 Abridgement, and lesser Map of it. And therefore he awakes in the Morning with the cheerful remembrance of God.  
He delights also to rise as early ● that he might gain some fresh, presumed, and previous thoughts before o● her affairs crowd in upon him ● accounting it very 
* Tarpis qui alto sole semilomnis jacet, cujus vigilia medio die incipit. Sen. Trag.  unbecoming, and the open Symptom of an ignoble hopeless disposition; To fold the arms to any longer sleep, when God brings in so fair, so bright a Lamp, as the rays of the Sun, for us to rise by.  
He enters the day with Prayer, and Reading: seeking to interest the Lord and take fresh counsel from his Word for all the following occasions of the day. He goes forth from chance to his Calling, endeavouring painfully, and patiently to undergo the service, and evils of the day, with an unbroken mind. 
* Anima mea quid fecilte body? etc. quod malum sanasti? Seneca de ira.  He sets down in the Evening, and Pythagoras-like, makes up the accounts of the day now past; He commends his Soul to God at night, as one ready to take his leave of the World, to whom it would be no surprise, though his bidding good night, should be his parting with his Friends indeed; his undressing, his putting off all things here; his Bed, his Grave; & his sleep, a sleeping with his Fathers, till the sweet Morning of the Resurrection, when he might awake, satisfied in God's likeness, and see the Sun of righteousness shining upon him indeed.  
Thus with the Rose he lifts up his face toward the Sun in the Morning, perfumes the ambient air with a fragrant odour all the day. And still with the Rose, vails up his head at night, with a fresh dew from heaven, resting, and lodging upon him.  
So sweet a life, so daily a death oh! how familiar, how welcome, and easy would they make death itself (as a friend of long acquaintance, and beforehand provided for) when ever i● comes indeed.  
13. 
12 Affirm. Char.  Lastly, and more comprehensively. He is one whose growth is an entire growth; of the min● within, as well as of the body without. In Virtue, as well as in Stature. It is his daily care, and prayer that he may grow in wisdom, and savour with God, and Man.  
He esteems it the beauty of his Youth, to be truly respectful to the Aged. 
* Cred●vant hoc grande ne●as, & norte piandum, si ● iuvenis vetulo ●o● assurrexerat. Juv.  Nature presented it as ● matter of high concern to the blind Heathens: and the Lord himself hat● more expressly required it at our hands. 
† Leu. 19.32.  Thou shalt rise up before the hoary head, and honour the face of the old man, and fear thy God. I am the Lord. God scarce takes himself to be duly feared: where this is neglected.  
He is one who foresees his Parents shortly giving up their places, and leaving him, as the branch of their hope to succeed therein. He takes it to be his just debt, both to them, and to himself, to be (what his Name in the holy Language well suggesteth to him,) 
† 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 silius a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 aedificavit, quasi in quo dom●s de futuro sit ●edificanda.  The wise builder up of the Family when they are gone. The strength, the stay, and ornament of it; that it may live, and become a Famimily of some praise and honour amongst the thousands of Israel.  
He is one that takes care to naturalise himself betimes to virtuous habits of diligence and goodness; watching, and declining the very occasions, and first entertainments of Vice; 
* Pare is malis assuc●isse magnam est mal●in. Erasm. de pueris lib. Instit.  Left Nature should be wooed, and too easily carried away by such had Suitors; and evil courses (like the Sons of Zervia) in a little process of time 
* Sero recusat serre, quod s●mel subut jugum. Sen.  become too hard for him.  
He is one that walketh cheerfully in his station; is merry and sinneth not: pleasant, but not frothy: Serious, but not melancholy. One that by sweetness of nature and disposition; one that by meekness of carriage and conversation renders himself lovely to all.  
His Parents shall look upon him with comfort, and say, My Child! my heart rejoiceth, even mine; because thou hast chosen the ways of Wisdom. His Neighbours shall inquire after him, and propounding him as an example to their own Families, shall even bless the breasts which gave him suck, and account that Parent happy, who hath such Arrows in his Quiver, he may speak with his adversary in the gate.  
And now such, oh! such for Piety, and Virtue are you desired to be. Whom all that know you may esteem and Surname according to that old, 
Amor, & deliciae generis humani. de Tito dict.  yet honourable phrase, The love and delight of mankind.   

CHAP. VIII. The Necessity, and great Advantagiousness of true Grace in any Condition whatsoever.  
PUt the Case as impartially as you can yet nearer yourselves, and see what great, what real advantages the grace of God might yield unto you, in whatever capacity or condition God shall set you.  
First, 
Case 1.  If you be born of mean Parents, and poor. The meanness of your condition will plainly need, and the grace of God will readily yield you much refreshment. The 
* 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Non est pauper, nisi qui scientia pauper est. Nedar.  Ancients have long ago justly concluded, whatever verdict men may piss; There is no man properly poor, dishonourably poor; but he that is pior in Grace and Knowledge.  
You have, it may be, no house on Earth: You have the more need of a Mansion in Heaven. Scarce so much as clothes for your tender body: the more necessity of Garments of salvation for your soul. Few Friends, and no Inheritance that you are ever like to possess on Earth. Oh! what cause have you to entreat the Lord to be your God, and to give you an inheritance amongst his Saints in light. Little or no Education here for accomplishing, or polishing of nature: How great an Enoblement would it now be unto you, to be made partakers of that Spirit, and Grace of God; which makes the righteous more excellent than his Neighbour!  
Such grace will be truly more to you than all riches. It will preserve you from contempt; for who dares despise him whose goings are with God? It will make you welcome to all good men; for the grace of your lips every man shall be a friend unto you. It will procure you an argh testimonial of honour from the lord I know thy poverty: but thou art rich. It will truly prefer you before those, who upon all other accounts are far your Superiors. The odds indeed is great: but the decision, and determination of the case, God hath for your encouragement made it very clear, 
Eccl. 4.13  Better is a poor, and wise Child; than an old, and foolish King who will be no more admonished. In a word, it will cause your faces to shine; it will fill your hearts with comfort; it will be the forerunner of endless glory.  
You may here modestly smile and tell any man, as once Antisthenes answered Socrates, when Socrates asked him, What makes thee, oh Antisthenes! so cheerful, when it is known thou hast so little? He candidly replies, 
* 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Xen. Con.  Because I plainly see true riches, and poverty lodge not in our houses, and coffers: but in our souls, and minds. There he enjoyed inwardly, what men had thought he wanted outwardly.  
The destruction of the poor (Solomon tells us) is their poverty. And so indeed too commonly it proves. But it needs not be so with you. See dear Children! oh! see, what a sweet relief you might have to your mean Condition. Accept it, I pray you, and seek it carefully; that in the day of your accounts, it may be said to your honour, This is that poor child, that in much poverty, and affliction received the Gospel. Let him now enter into the joy of his Lord.  
Secondly, 
Case 2.  Hath the Lord by your Friends provided for you a larger measure, in the good things of this life? You had need now take all care, that your mind for its part be as rich as your Estate. You are like to inherit Israel's blessing, 
Josh. 34.13, 14.  Houses that you builde● not, and Vineyards that you planted not. You cannot now refuse Israel's duty, Now therefore fear the Lord, and serve him in sincerity, and truth.  
You can do no less in thankfulness to him from whom you have received all. You can do no less in the sense of your own accounts; whose reckoning will be not like the poor man's for one Talon: but for ten. Where much is given, it is but righteous, and we must not take it ill, if much be required.  
Riches without Grace, Estate without Wisdom, alas! what are they● As the Indians Gold, which they know not what use or improvement to make of it. You might say as he, Here is the ●re, and here is the wood: but where is ●he Sacrifice for the Lord? 
* Quamvis illa sit plena: dum te inanem video, divitem noaputabo. Cicero. Paradox.  An house ●ull of these (as the Orator wittily ●aid) will never make a rich man.  
It is the prefixing of the Figure, ●hat makes the following cyphers significant. It is the stamp upon the Silver, that makes it current Coin. And we may more truly say, It is the grace of God that is the figure of account; it is the Image of God that is this ●oyal stamp, whereby our enjoyments become so valuable, and blessings un●o us.  
Without this they will be but as ●ewel to our lusts; and as the glass of seeming honey, wherein the wasp dies. To the ungracious, his Estate is a curse, his enjoyments a snare, like Dives his barns, where their Master; ●he, and his heart too lodge day and night. A price is put into his hand, and he hath no heart to make use thereof. No understanding to dispose, and order it to the praise of God.  
It is Grace when all is done, that is as salt, and keeps these things from putrifying. Oh! for your very estates sake, be ye gracious. And while the Lord in much goodness thus brings, and leaves them with you; Say you as Manoah once did, Oh! let my Lord come again, and show me how I shall order them, and make friends for my sou● out of the Mammon of this world.  
Thirdly, 
Case 3.  Hath the Lord given you comeliness of person? Should you now harbour a profane ungodly heart under that fair and amiable complexion; it were as rotten bones under a fair Tomb; or as the Apples of Sodom, beautiful, and fresh afar off: but nothing save dust, and smo●k nearer hand, too like Apelles his rare Picture of Cherries, so curiously drawn that (Historians tell us) the Birds came flying to it: but returned empty: they quickly found it was no Cherries; but a sorry painted cloth. And such will your beauty be, if it be but an outward one, whose verdure (be we never so loath) must soon decay. 
Isa. 40.6.  All flesh is grass, and the goodliness thereof, (be it never so lovely) as the flower of the field: which may blow pleasantly with the morning, but must as certainly to its funeral, and with the Evening hang down its head, and die. The Lord make you comely with a truer, and more lasting comeliness; the beauties of holiness, which abide for ever.  
We read of one Alcibiades, 
Plutarch in vita Alcibiad.  Socrates his Scholar, that he was the beauty of all Athens, another Absalon, for comeliness of person outwardly: but the reproach of mankind, another Nero for all viciousness, and odiousness of nature inwardly. Oh! take heed, a second Alcibiades be found in none of you. Play not the hypocrite; if thy body which is but the Cabinet, be so richly enameled, so curiously wrought by the hand of the Lord: Oh! beg of God, that thy soul, the jewel within, may be somewhat 
* Gratier est pulchro veniens e corpore virtus. Case 4.  suitable, adorned with the blessed graces of his spirit.  
Fourthly, Is thy body, as course clay walls; but plain, and homely to look upon? Yet be not discouraged. It is no dishonour to be as the Tents of Kedar outwardly: so thou be'st as the Curtains of Solomon inwardly.  
Caesar's Garland of Laurel was enough to compensate the blemish of his baldness. Crates his learning rendered him dear, and honourable to all notwithstanding the crookedness o● his back. And you may reckon beyond them both, and say; The ornaments of grace, 
1 Pet. 3.4.  it is they, that are ● greatest price in the sight of God. And these may lodge as the Pearl in a 
* Potest ex casa vir magnus exire, & ex deformi br●●lique corpusculo sormosus animus. Sen.  for ry shell.  
A withered arm, a lame leg, a poo● crooked body, no form, no comeliness that thou shouldst be desired; Wha● then? Hath God given thee a wise and understanding mind to know him A faithful, and willing heart to wall uprightly before him? The amends is made, a thousand times over. Th● crazy body now so frail, now so shapeless, 
Phil. 3.21.  shall be one day fashioned like un● the glorious body of Christ himself: and all thy present deformities shal● then be done away. In the mean● time thy soul is as a Diamond, though in a craggy shapeless rock. Thou hal● wherein humbly to rejoice. Satisfy thyself, though thou hast not the beauty of the Lily: thou art inwardly adorned, and hast that which is far greater: the beauty of a Child of God. Thus might grace supply the heart-sadning defects of nature. Seek ●ou the Lord, and all these comforts ●hall be yours.  
Fifthly, 
Case 5.  Some of you it may be God hath endued with much sweetness of natural disposition. He that looks upon you, is ready to love you, and say (as Christ in the Gospel) Thou art not far from the Kingdom of God. You are already as the Ring of Gold for choiceness of temper, and metal. Oh! ●hat God would now set his grace, which is the Jewel of all Jewels, as the Diamond in this Ring, and you are then happy for ever.  
This is that orient Pearl, that Cy●iu in his time so highly delighted in; professing to his Friend Gobrias, 
* 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Multo ●nibi jucundius hummitatis, quam militavis scicatte opera designed. Xenoph. de Institut. Cyri.  That ●he thought it rather became him, and he ●as sure far more pleased him, to attend the study of a due Philanthropia (for that was his own very word) toward all, then to gird up his mind to the conquest of Nations, and discipline of War.  
Cyrus' his candour in this may we be ours. And methinks the ve● dust of good nature deserves to fin● much favour in all men's hearts. Le● us in God's name, dearly cherish ●. Let it be as Abigail once modes●● offered, 
1 Sam. 25.41.  An handmaid to wash the fee● of the Servants of our Lord.  
But still we must freely say; To b● loving to men, and stubborn to God of a sweet nature toward them, at hard hearted against him; kind ● others, and unkind to our own souls this is an hard character; oh ● that ● may be none of yours. We may sa● to such a one as Christ; One thing yet lacking; and it is ten thousand pities thou shouldst go to thy grave without it. Oh ● make thy peace wit● God in the blood of Christ, and all is well.  
Sixthly, 
Case 6. ●  and lastly, To others of you it may be God hath given choice par● enlarged capacities, a measure of understanding above many. Oh! be not now li●e that Image in Daniel, having you head an head of Gold, for knowledge but your heart of courser metal; and your feet, feet of clay and earth, as to your conversation.  
It was said of Galba in respect of his crooked body; his rare wit took up very inferior 
* Ingenium Galbe male habitat.  Lodgings, and resided far beneath itself in an exceeding mean Cottage. But the Story is far sadder, where a good head hath the ill neighbourhood of a bad heart; where understanding is called for as an Achitophel, to contrive evil, and becomes a Pander to all wickedness.  
If God hath given such intellectual endowments to any of you; canst thou satisfy thyself to debase these sweet parts, to serve sin with them? Shall they be put to grind in that Mill? How is the beauty of Israel fallen? And the light within thee led captive to the works of darkness? Canst thou find in thine heart to carry these golden Vessels of the Temple down to Babylon, to profane them there? Oh! no; they are for an high er, and more honourable use, to minister before the Lord of the whole earth in them. He that is wise, let him be wise for God▪ and not like that sad character (too often verified) Wise to do evil, but having no knowledge to do good.  
If thou be'st, as Daniel, skilful in ●ll the learning, and knowledge of the Chaldeans: be also as he, of an excellent spirit, that it may be said of thee as of him, The spirit of wisdom, and knowledge, even the spirit of God above is found in thee.  
If thou be'st, as Moses, learned in all the wisdom of the Egyptians: What thinkest thou in the most serious thoughts of thine heart, Canst thou look with much affection toward the Israel of God? Canst thou esteem reproach with them great: ricnes than all the treasures of Egypt? Canst thou, deal freely, canst thou▪ look away from the things that are seen, to an invisible God, and the recompense of a future reward? It was not Moses his Egyptian learning; it was not daniel's Chaldean knowledge: but the grace of God which made them both so justly renowned to Posterity. Here may we piously say with that holy man, a few grains of this Gold, how doth it excel many pounds of Lead! 
Sapit qui Christian lapit.  the least measure of sanctified knowledge, oh Lord! how unspeakably to be preferred before our supercilious pride in other things? This (oh that we could heartily read those words after God) this is life eternal to know thee the only true God, 
Joh. 17.3  and jesus Christ whom thou hast sent.  
It is a sore lamentation, and sight sad enough, (and yet oh Lord! too common in Israel) to see choice parts spending their strength, as some rich soil, in nursing hone, but noisome weeds.  
Oh let not the complaint of former Ages be revived in any of you; 
Surgunt indocti & rapi●nt coelum; dum nos cum doctrinis nostris detru dimur in gehennam.  The illiterate arise, and press apace in at the Kingdom of Heaven: while we with all our unsanctified Learning, are thrust down to hell.  
The strength of your judgement is able in some measure to present unto you the ways of God in their true amiableness; it is able to rescue you from the follies, and mistakes that the weaker are entangled in. Your discerning is clearer and more piercing, able to see the shortness, and emptiness of what others in their ignorance so highly admire; it is able in some measure to determine your will, (which in the foolish is more stubborn) it is able to persuade and beat some sway with the affections, which are all inclinable to be ruled by it.  
I even entreat and beseech you for the Lords sake; you that have known thus distinctly to do well: do not you dare, do not you adventure to do ill. Oifer yourselves, and your parts such as they are, Araunah-like, cheerfully, faithfully, and ingenuously to the Lord, and his service in your generation.  
None so well deserves them; it was he that gave them, who can also at his pleasure take them away again at any time, and turn your wisdom into foolishness, if you be found abusing of it, as a weapon unto unrighteousness. Be you then of all men; you, and your hopeful parts, for God, and not for another.  
I am, I confess, very desirous to persuade you in the Lord. Oh! that I could more affectionately travel with you, till Christ be form in you.  
To me the strife of men is wearisome; their threatenings, their flatteries, their applause, their revile are all of them wisely, meekly, and silently to be over-looked, by him that truly meaneth peace on earth, or glory in heaven. He were yet to seek (says a 
* Qui nescit serre calumnias, co●vicia, injurias, nescit vivere. Melch. Adam in vita Chytraei.  worthy man) how to live; that knows not how to digest and put up such trials as these.  
Contend who will; let me serve the Lord in the Converting of any lost soul from the error of its evil ways to the Kingdom of our God.  
Fulfil ye, I pray you, my joy; both mine, and yours. So shall this present Letter in future times become a comfortable Memorial to me, a comfortable Memorial to you.   

CHAP. IX. Caveats against several more obvious dangers, whereat so many Young Persons stumble, and fall for ever.  
I Have still some serious Caveats of great concernment unto you, which I must needs desire you to take careful notice of, 
* Nihil proderit dare piaecepta, nisi amouris obstantia praeceptis. Seneca.  without which my writing, and your reading would both be in vain.  
My Pen I perceive hastily outruns the measure of a Letter: but I will say, as sometimes the Apostle did, To me thus to write is not grievous: but for you it may be profitable.  
As ever therefore you desire to be your own true Friends,  

First, 
Caveat 1.  Take Heed of yielding to the least known sin. By lesser sins at first doth the Devil draw to the greatest wickedness at last. 
2 Kings 8.13.  Is thy Servant a dog (says he, and it may be he spoke as he then thought) that I should do this thing? But in process of time, we find for all that, he did it.   
Evil hath too much of a cursed fruitfulness going along with it. This 
† Peccatum semper pregnans, aliud ex alio gignit.  Serpent, if sustered, will soon increase to a great brood. The Poet could even challenge the World upon this score; 
* Quisnam hominum est, quemtu contention vid●risuno Flagitio. Juvenal.  Tell me the man (if you can any where find such a one) that was ever content with one single sin? Our promises may be (as usually they are in such cases) it shall be but once: but these promises will soon lie broken at our feet; and the sin iterated, it may be, an hundred times over. So hard is it to recover out of Satan's snares, or to make any retreat when once engaged in evil.  
He that hateth sin, as sin, hath Joseph's ingenuous answer in readiness, against every temptation, 
Gen. 3.9.9  How shall I commit this great wickedness, and sin against God? Conscience once embased, the heart once prostituted to vicious courses, is not easily recovered to the true fear of the Lord.  
Afflictions may seem as Gall for bitterness: but sin is always as Poison for real danger, and deadliness. Oh! pledge not the Devil in this Cup; oh! take not the least drop of it at his hands. There is no sin so small, but it is able to weigh down the soul for ever into Hell.  

Caveat 2.  Secondly, Take heed likewise, oh! take great heed of falling into bad Company 
* Solitudo mehor coetu malo. Erpen. pro Arab.  Better by far (●aies the Proverb of the Ancients) to be altogether alone, than (troubled with what is much worse) bad Company.  
With such you expose your 
† Malignus comes canbdissimae ●p●imoque ●doli rubiginem 〈◊〉 sa●lin. è assricabit. Seneca.  tender natures, your most hopeful dispositions to be easily corrupted; with such the filth of your company, how odious soever, secretly cleaveth unto you, and will insensibly become yours.  
He that goeth in, and sitteth with them, seems as it were offering to take, and desirous to get acquaintance with Hell before his time. Say you as Jacob, 
Gen. 49.6  Oh my soul▪ come not thou into their secret; unto their assembly mine honour be not thou united.  
These are seeming Friends: but real Foes. To whom we might too justly say, (as he) Is this your kindness to your Friend, to become my s●ares, and enticements unto evil? Or with the Philosopher, 
* 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Arist.  Oh Friends! amongst hundreds of such companions, scarce one real virtuous Friend to be found.  
Thousands have died, and perished for ever of the infection they have catcht from sinful company. Leaving this sad Epitaph upon their Grave stone, for the warning of others after them; Bad Company in life, is too ready a way to worse Company in death.  
The honest Traveller will scarce willingly ride much in the Thiefs Company, if he can avoid it. And we may all say of the profane Companion; he steals at least our good name, and time; if not all virtuous inclinations also from us. Men that see not your hearts inwardly, will not stick to esteem, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Inquirie socium, & intelliges virum. Mibhch. Happen.  and judge both of you, and them according, to the company you keep outwardly. It became even proverbial with the Jews; If you can first tell me, what kind of Company he keeps; I can then safely tell you, such he also is himself.  
Despise none; you may, an● should show yourselves meek, and truly courteous toward all: but still choose the ingenuous only, the virtuous and the harmless for your companions.  
The Dove flocks not with Ravens▪ Be you as David, 
Psal. 119.63.  Companions of al● them that fear the Lord. Or as Solomo● after him, 
Pro. 2.20.  Walking in the way of good men, keeping the paths of the righteous. And it shall turn to you for a testimony, and blessing. It shall become (as the 
* Facillime in optimam partem dign●scuntur adolescentes, qui se ad claros, & sapientes viros, be● reipublice consulentes contuler●at. Cicero.  Orator well observed,) A swe●● specimen of a good nature, inclining 〈◊〉 self very apparently toward Wisdom and Virtue.  
Do you indeed love your heavenly Father? You cannot then conso●● with those who tear and blaspheme that worthy name of his by profane oaths. Is jesus Christ truly precious to you? You cannot then possibly delight yourselves in them who ●rea● under foot the Son of God, and account the blood of the Covenant an unholy thing. Oh I deliver your own souls; Pray them to leave their s●i●ing, or tell them plainly, you must for the future leave their Company.  
Thirdly, 
Caveat 3.  Take heed in the next place of the sins of youth. Satan fishes with one bait for the Old man; with another for the Young: but death is still in both.  
Present vanities will soon grow stale, and unpleasing. Satan will be forced to change these for other; that the mind may be carried on, and delayed with foolish hopes of better contentment in them. The delightful pleasures of Youth will give way to the 
*— Aetes' animus que virilis Quaerit opus, & amicitias inseruit honori, &c  anxious cares of riper years. Thus Sin runs its round: but still retains its interest; suiting itself with much variety to our several Ages, and tempers as we pass through them.  
But in the mean time we may truly enough observe; as Youth hath its peculiar diseases, its violent burning Fevers, to which it is naturally subject: So hath it, its peculiar corruptions; levity, wantonness, and headiness whereto it is spiritually a much exposed. These are the Young man's dangers, which need, (as the 
* 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Chry●  Father well observed) the streight● rain and bridle.  
Oh keep yourselves, as Davi● from your iniquity, and lie not dow● in the dust with your bones full of th● sins of your Youth.  
There are many sins, it is no thankss to us we commit them not; we are scarce so much as tempted to them. To refuse a dear, a pleasing sin, wh●● it is fairly offered; 
† Posse & nolle nobile.  this, oh! th● shows the uprightness and nobleness of the heart.  
He that can find in his heart t● deny his own longing nature; he th● in the fear of the Lord restrains hi● own disposition, that he might no● offend; he that in a spirit of Christian resolution, and nobleness cuts off ●i● 
* Plurimum profecit, qua sibi plarinum displicere didicit. Calv. Instlt.  right hand, and plucks out his right eye for Christ's sake, this, o ● this is the true Disciple indeed.  
We may say here (as God once said of Abraham) By this we know that he feareth God, seeing he hath not withheld his dearest, his darling Isaac from him. Oh! be you persuaded to turn ●way your eyes from bosom vanities. Set your greatest watch, where you ●ie in greatest danger. 
2 Tim. 2.22.  Flee youthful ●usts: but follow after righteousness.  
Fourthly, 
Caveat 4.  Take heed yet further ●hat you neglect not your day of grace. Let Esau's loss be your warning. Time was when he carelessly slighted, that which afterwards he sought with tears, with bitter tears; but sound no place for repentance. Such tears you will see dropping from many eyes another day.  
There are two Rocks, whereat most miscarry in this matter.  
1. By slumbering, and taking no notice of Gods call.  
2. By faint promises, which never ripen to performance.  
Take you great heed of both.  
Concerning the first; There are those golden opportunities of mercy, wherein the Lord seeks to save that which is lost. 
Rev. 2.21.  I gave her (says God) a space to repent. This great gift it may be the Lord in much mercy sets before you. And yourselves are best privy to those choice seasons, wherein the Lord comes upon this great occasion and knocks at your door. Sometimes by Sickness, sometimes by Parental Counsel, sometimes by more public Ordinances, sometimes by his more remarkable divine judgements upon sinners. While the Lord is thus speaking to you, your hearts (as those Disciples) even burn within you; your very Souls telling you it is the voice of Christ, graciously calling you to repentance. Oh! seek the Lord while he may be found.  
True opportunity in most cases is a rare thing, and comes but seldom: but had need be embraced with both hands when it comes. It will be too late (said the 
* 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Cum praeteriit tempus cessat ulterior oblationi locus. Buxtorf. Flo. Hebr.  Ancients) to tender our Sacrifice, when the appointed time is past, and gone.  
Behold this is the day of your visitation; oh! that it may prove the day of your regeneration, and true acquaintance with the things of your everlasting peace.  
Your Father, your Master calls you in the Morning; and you arise, and go about his work. Well Sirs! let me also counsel you, as Eli once counselled Samuel; listen diligently, and it shall come to pass if the Lord thy God shall thus call thee, thou shalt answer, Speak Lord, for thy servant heareth.  
Concerning the second, our evasions, and procrastinations with the Lord; we must all freely confess; delays and faint promises for the future, they are but the artificial excuses of an unwilling mind for the present. Like the goodly words of the Son in the Parable, that says, but never goes into the Father's Vineyard.  
How piously did St. Austin bemoan the treachery of his own heart, for a due warning to all posterity in this matter! 
* Modo, ecce modo; sine p. ●lulum. Sed modo & modo, non habebant modum: Et sine paululum in longum ●bat. Aug. Confes.  I begged (says he) longer day, promising, presently Lord! By and by; have but a little patience with me, and I will come. But oh! (says he) that Presently lingered beyond all bounds of modesty, and this By and by proved a long day, and loath to come.  
Dear Youths! if these vows of the Lord be upon you, defer not to pay them. And cast not yourselves by delays upon that sad Dilemma; That your own Promises should be as your hand-writing to the Obligation: and yet your Conversation render you guilty of nonpayment.  

Caveat 5.  Fifthly, Take heed, yet again, of the sins of the Times wherein you live. All Ages, all Places have their peculiar reigning sins. And most men will needs vainly follow the present fashion in sins, as well as clothes; though they lose their very souls by it.  
These last days are the sad receptacle of almost all precedent corruptions. The Lord himself hath told us, they are and will be very perilous days. Days wherein that undesirable thing Sin will every where too much abound. Nature (the 
† Terra malos homines nunc educat, atque pusillos. Juven.  Satirist could long ago observe) grows now in its old age very degenerous; we had need watch to the utmost, and keep our garments.  
The Boat usually goes full of Passengers, and carries multitudes down the stream with it. And who so in the fear of God, or love of righteousness, departeth from the iniquity of the times; that man maketh himself a prey in the gate. Aristides his justice costs him his life; and Socrates his fidelity to one only, as the true and living God, in the rage of a giddy multitude, procured his death. So dangerous always is it, to descent from present times, be they never so vicious.  
But as for you, my Friends● be ye careful indeed you oppose no man wilfully: but be ye still as careful, that you follow no man in evil course●s wickedly.  
It was not without cause told us; The whole world (as now it is) lieth in wickedness. 
1 John. 5.19. Jam 4.4.  And if any man will be the friend of this world, (he enters that friendship upon very hard terms) he must thereupon become the enemy of God. So difficult, and even impossible is it, for any man to serve two Masters.  
In these sore straits, Young Man! what wilt thou do? Before thou resolvest to sin with the world now; seriously ask thine heart this one question, Canst thou be content to far as the world fares, to be condemned, and suffer with it hereafter?  
Ungodly men will 
* 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Obstapescunt, ut ad rei insuetae spectaculum. Beza. Jam. 4.4.  wonder (it will be a piece of strange, and amazing news) that others run not with them to the same excess of riot; that others are not vile, and vain as well as they: but you are Travellers, whatever others do, on the right hand, or on the left; you must not turn aside, but mind your journey.  
The Nations might do as they would by their Idols: 
Deut. 18.14.  but Moses plainly tells Israel, The Lord their God had not suffered them to deal so by him. Not dared joshah soon after, judge the jews strange uncertainty, his sufficient excuse or security. 
Josh. 24.15.  If (says he) it seems evil in your eyes, (and the case is there hard indeed, where the righteous service of the Lord seems evil to any) yet (says joshuah however) I and mine are bound to serve the Lord.  
Noah had perished in the waters, if times had carried him. Lot had burnt in Sodom, if the Multitude had swayed with him. The sins of times God's people may always be pious mourners for them: but never profane practisers of them. Be ye (whatever others are) righteous in your generation before the Lord.  
Sixthly, 
Caveat 6.  Take heed yet further, that you enter not upon Religion at first, superficially, slightily, or carnally. Religion is solemn; and had need be solemnly, and reverently approached unto.  
Mistakes here are very easily run into: but more hardly redressed; the forest mistakes in the whole world. And yet (says the 
* Nihil est facilius quam seipsum fallere, quisque sibi ipsi judere est bene● olus. Basil.  Father) there is scarce any thing more common, then for men to deceive their own souls; and go (as the Prophet expresseth it) with a lie in their right hand all their days. Their Religion they judge is good, and they are willing (as others also ●re) to be of it, and so they conclude without further troubling themselves, that all will be well.  
I write not this to upbraid any; but may, and must freely say thus much to all, The truest Religion falsely taken up, will be but as the Ark to the Philistims: it may increase our torments, but will never save our souls.  
If we shall climb up to Religion some other way, and not by the true door; if we shall crowd into profession, without a wedding garment, the time is coming we shall be found out; and our own conscience which have thus lied to the Holy Ghost, shall even fail within us, and leave us speechless at the Bar of God, as those that have not the least excuse for themselves.  
There is a time, Dear Youths! (your own consciences cannot but tell you so) wherein Religion must be first embraced on Earth: if ever you desire glory or happiness in Heaven. Now he that begins amiss, is like to make but very bad work ever after. Things once mislearned are exceeding hardly unlearnt. And truly where one takes up the profession of the Name of God sincerely, and upon Gospel terms: it may be feared there are too many who receive it unworthily, and to their own condemnation.  
Some lose their souls while they seek (with the blinded jews) to establish their own righteousness. Other hearing Religion much commended. and seeing somewhat of amiableness, and beauty in it; they hastily catch up some flashy, heady, ceremonial, or remote opinion, as best pleaseth them, and think they have enough; and so never regard to know what sound conversion, and true communion with God meaneth all their days. Others again, (and herein I am more particularly speaking to your caso, the Lord grant you may truly lay it to heart) others I say, as Children, and Servants to satisfy the desires, and counsel of their religious Parents and Friends, yield, and do those things outwardly, which they bear no true affection unto inwardly. Oh wretched hypocrisy! at the same time seemingly to stand in some fear of Man: but none of God.  
Well, whosoever can deceive men, no man can mock the Lord. His eyes are eyes of fire, and all men shall know, that he searcheth the heart, and trieth the reins.  
Where Spiritual things are Carnally undertaken, the evils that too necessarily ensue thereupon, are exceeding many. The fruit of the whole undertaking is inevitably lost; The Duty that seems offered, is not at all discharged; The Comforts, the dear comforts of Godliness are all locked up, as mercies peculiarly reserved for sincere, and better hearts; The Profession that is thus made will quickly decay, and die in disgrace. The heart 
* Nemo potest personam fictam diu serre.  can never hold out long in that which is but personated, and so little delighted in. Only the evil and guilt of the miscarriage, that will still remain, and must be elsewhere answered for. So little shall any ma● gain that goes to build upon the sands.  
The further he goes, the more he wanders, and will sadly find at last; He that begins not duly with Christ as the Author, can scarce expect to find him in the end the Finisher, or ●●owner of his faith.  
Yet notwithstanding all this, what just cause of sorrow may it be to all sober hearts, to consider, What har● and unkind usage, what disingenuous and careless handling, that sacred thin● Religion in most Ages meets withal from the hands of a froward carnal World?  
Well, take you this Item with you all your days; whatever you do in the matters of Religion, do it heartily, reverently, Gospelly, and humbly; as in the sight of God, the allseeing, the jealous God.  
Where God sees he cannot be cordially believed, or feared; take outward shows who will, they are of little value in the account of God.  
These (says the 
* Haec folia sunt, nos sructus quaerimus. Aug. Pro. 23.26  Father) are but worthless leaves: we must still demand, and call for real Fruits. If the Lord asks or accepts any thing, it must justly be the best we have, Give me thine heart my Son!  
Now the Lord himself direct you, and give you a right entrance into his right ways; with that kindliness of Repentance, that truth of Faith, that soundness of Conversation, that you may not run in vain, losing the things you seem to have wrought; but may in the end happily obtain the crown of life.  
Happy is that man that can truly say, the Foundation stone is thus laid; the Top stone shall also in God's good time be as certainly vouchsafed with those gladsome shoutings to the God of such great and unexpected mercies, Grace, Grace.  

Caveat 7.  Seventhly, Take heed yet once more in the last place, if God hath enkindled any heavenly affections in you now; that you lose not your first love afterward.  
The kindness of your youth, it is dear, it is lovely in the sight of God. Christ looked upon the young man in the Gospel, and loved him. God sees, and takes it well; that it is in your hearts while you are young to inquire after him. These first ripe grapes (I might reverently say as in the Prophet) they are the fruits, that his righteous soul desireth.  
Oh! let not your present convictions, your present willingness, your present delight in the good Word of God, in the sweet Sabbaths of God, in the dear people of God: Oh! let not all this verdant hopefulness of your youth vanish as a morning cloud, or like the early dew.  
I give you this particular warning, because 
* 〈…〉, Satanici 〈◊〉. ad Proverb. 〈◊〉.  miscarriages are so sadly frequent in all Ages of this nature. And because I further know Satan will come to winnow you. With this temptation if you live, you may assure yourselves he will assault you with it. I have been too forward, too zealous, too careful for Religion while I was young; I will even spare myself now. Thus are the first days of many Professors, sadly clouded with lukewarmness, formality, worldly policy, and earthly mindedness ere they die.  
But I hope you will not dare so to do. True motion is always most intense, the nearer it comes unto its Centre. And if you be truly aiming for Heaven, you will daily renew your strength, and be loath to slacken your pace, when it groweth nearest night.  
Relapses in nature (Physicians tell us) are very sore: Relapses in Profession are still far sorer. How oh! how shall such be ever renewed again unto repentance!  
Dear Youths! your thoughts are yet green, your years hitherto but little experienced. You have scarce yet known how bitter and evil a thing it is to forsake the fountain of living waters, and God grant you never may. But are you willing to believe what God shall testify in this matter? Then may you soon understand; the Backslider (though but in heart) shall quickly have gall, and wormwood enough in his Cup, 
Pro. 14.14  He shall be filled (says the Lord) with his own ways.  
Or are you further desirous to hear what Experience hath also to testify in this weighty case? Then may the horror of judas, the despairing groans of Spira, become your warning. They wretchedly departed from the Profession they had sometimes made in their former years; and poor men, never joyed good hour after.  
I cannot but even beseech you in the Language of the Ancients. 
* Commusoratione movearts, super pueritia tua; & nesias cibus igni. Erpen. proverb, Arab.  Oh! spare, for God's sake, spare your sweet Youth, take some pity upon it, and give not that lovely flesh of yours for food to everlasting burnings.  
God's Children should be as those Hebrew Servants, staying with him for the love they bear unto him. He hath the words of Eternal life, and whether else can they find in their hearts to go? If any man draw back, this is the sad message must be sent after him, 
Heb. 10.38.  the Lord shall have no pleasure in him. Men shall also scorn him, and say; this is salt which hath lost its savour; tread it henceforth under foot.  
Ah poor man! it had been better for him, (a sad Better God knows, but) it had been better for him (said the Apostle) never to have know the way of righteousness: 
2 Pet. 2.21.  than after he hath known it to turn from the holy Commandment delivered unto him.  
Be you then, as josiah, gracious in your Youth: but be ye also even to Gray-hairs as aged Israel; waiting for the salvation of God, when you come to die.   

CHAP. X. The Objections that usually ensnare, and detain young people, answered.  
I Have now counselled you, but shall I say, I have also persuaded you? It is likely you have your discouragements. I know you cannot be without some recoilings of nature. Trifles and vanities will hang (it may be) about your mind, as being loath to be now shaken off. An holy man found it so, which made him complain as we also, too truly may; 
* Detinebant me ●ugae nugarum, & vanitates vanitatum. Plusque in me valebat deterius inolitum; quam melius insolitum. Aug.  My former customs, though worse, were plainly too strong, and trod down things far better; because they had been, as yet, but little used.  
The most righteous ways of God, they are indeed blessed, they are safe, they are honourable: but still they are scarce pleasing to flesh, and blood. Our wretched hearts are too like distempered stomaches, that are easily distasted; and find no relish in the most wholesome food.  
I am sensible also how busy Satan stands at your right hand, ready to resist you; continually incensing, and prejudicing your thoughts all that ever he can against your own mercies. He that makes it his wicked trade, to pervert the right ways of God, will be forward enough to tell you, as once he did Eve; You may eat of the forbidden fruit, and yet not die. You may forbear this serious care, and yet speed well at last. But oh! believe him not; his Crocodile flatteries have undone thousands at his feet. He that was a liar, and a murderer from the beginning, will scarce be either true, or kind to you.  
He may seem now a smooth and pleasing Tempter: but he will soon become as open, and forward an 
* 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Satan hora periculi certissime accusabit. Buxtorf. Flo. Hebr.  Accuser. Those very sins he now enticeth to, when time shall serve, in the presence of God, of Angels, and of Men, will he be ready with all their aggravations to charge you with. As you love your souls resist him; and account it an essential Principle in true Religion, to give a constant Nay to all his temptations.  
Let Men and Devils say what they will, sin is sin still. An evil (says the very 
* Parva, inquis, ves est: atqui magna culpa. Cicer.  Heathen,) that must not be pleaded for, that cannot be excused. An unexcusable breach of a righteous Law; the utmost endangering of a precious and immortal soul; 
† Omne peccatum (in quantum possit) est Deicidium.  a wretched, and ungrateful flying in the face of a most tender, and loving Father. This is that Rabshekah, that blasphemes the God of Heaven; that Achan that troubles the whole Creation; this oh! this is that Accursed thing, that brings evil upon ourselves; that Needle, that too surely draws a thread of divine vengeance after it.  
Let Men, and Devils say what they will, there must be sowing to the Spirit here; if we expect to reap a blessed harvest hereafter. Nature tells us so; Experience tells us so; all the World knows it is so. No running the Race now, (says the 
* 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc. Chrysoft.  Father) and there can be no Crown in the end; No fight the good fight in the Valley, and there can be no triumph of victory, or honour upon the Everlasting Hills. There must be striving to the utmost, if we desire to enter in at the strait Gate. The Kingdom of Heaven should even suffer violence, and the violent are to take it by an holy force.  
Up then, in the name of God, and be a doing; let nothing hinder you. Consider, call your thoughts to a solemn, and impartial debate; lay your case in the balances of the Sanctuary. See, oh! see how Eternity lies at stake; your Candle is shortly going out; tomorrow, it may be, will not serve for that which may be done to day.  
You have had your time of Childhood; wherein according to the infant feebleness of your minds, You spoke as Children, 
1 Cor. 13.11.  you understood as Children, you thought as Children: but now it is time, it is high time to out-grow those days of Vanity. What the Lord in much mercy winked at then; would very ill 
* Idem manebat, sed non idom decebat. Cicer.  become you now. As you become men, it will be expected, and it will be your honour, to put away Childish things. These Years, and this Age 
† Haec aetas aliam vitam adfert, alios mores postulat. Tetent. Object. 1.  call upon you to converse with more serious things; the things that belong to your souls everlasting peace.  
First, Say not any of you within yourselves, in way of objection, I am too young for those things. He that is old enough to sin, cannot think himself too young to repent. Doth God say, To day, while it is called to day, and darest thou speak of to Morrow? Thou wouldst not adventure to answer thy Natural Parents with such delays; how can God take them well at thine hands?  
Let the pious expostulation of the 
* Quamdi●, oh a●●ma mea! Cras, Cras? Cur no● Hodie? Cur non haec hora, finis turpitudinis tuae. Aug.  Father with his soul, be rather the language of thine heart also within thee. How long, oh my Soul! how long must this be all thy note, to Morrow, to Morrow? And why not now? Why not this very hour, a period to all thy former filthiness?  
For how indeed canst thou content thyself, to venture so much as a day longer in thy present condition; without the pardon of sin, without the favour of God, without any solid provisions for another world? The hazard is verily great, that thou ar● running. Oh! consider seriously what thou dost. If thy soul, and the saving of it be unto thee, (as certainly it is) more than all the world besides; take thy best time for thy best work. Arise as Abraham, while it is yet early in the morning of thy life, and go about it. Fear not, it shall be no injury to thy following life, that thou hast acquainted thyself with God, that thou hast embraced his good ways, while thou art young. The Sun in the Spring when it ariseth soon, all men observe; the days are then, far the sweetest, 
Object ●  far the chearliest.  
Secondly, Say not, Such a strict religious care, I see but few of my equals that undertake it. It hath been indeed the sad complaint of all Ages, that goodness is too rare, and virtuous men 
* Ra● quip boni; nu●●ro vi● sunt totidem, quot Thebarum portae, vel divitis ostia Ni●i. Juvenal.  exceeding few. But it shall be the more lovely, the more honourable, that good things are found in you, (as in that Child of jeroboam) toward the Lord God of Israel.  
The disobedience of others (how evil soever in them) may serve the more highly to commend your obedience in the sight of God, and men. It is praiseworthy indeed to shine as the Lily among the Thorns, to be sound 
* Esto cum pa●uro oli●a. Erpen. in Proverb. Arab.  (as the Proverb of the Ancient adviseth) like the fruitful Olive in the midst of Thistles.  
Be you an example in Gods good way; unto all: let none be snare● in evil unto you. Corrupt examples ' may sway with weak minds: but the wise in heart will rather regard, and consider what is their duty.  
If most shall vilely c●st away their dear immortal souls, as if no mercy, no salvation were tendered unto them; be you so much the more careful to ●ave yours. Though you should travel somewhat solitary here on Earth: yet comfort yourselves, you shall meet with good company in Heaven.  
What Themistocles once wrote, setting up a Bill upon an house he had to be let, adding for encouragement sake to them that should hire it, this commendation; There are good neighbours about it. This, oh! this is indeed the happiness of heaven. 
* Consocia●i choris Angelorum; intueri Patriarchas, & Prophetas; videre Apostolos, atque omnes sanclos; videre eliam Parentes nostros, Oh quam gloriosa sunt haec. Manual. Aug.  The Saints, and Angels of God, the Prophets, the Apostles, and blessed Martyrs, with all your godly friends are all there.  
There may you meet with Daniel, who purposed while he was young, that he would not defile himself. There may you see the three Children, whom the very sl●mes could not affright, from choosing to trust, and serve the Lord in their tender years.  
Be you also (whatever others are,) like the vision of the Almond-tree, holily ambitious to blossom with the first.  
Thirdly, 
Object. 3  Say not, it is hard; and truly though I dare not altogether deny: it: yet I scarce know how to like, or love it. Canst thou love sin, and canst thou not love grace? Is it an easy thing to serve Satan, and hard to serve the Lord? These are strange objections ●e never thus learned Christ. It hath been wont to be said by holy men that were before us; 
* Illud grave quod in sterman jugulabil. Salvian.  Those are of all other to be reckoned the hard things, which injure the precious soul, and hazard Eternity.  
But canst thou be indeed against the true fe●r of God, and the making of thine own Calling, and Election sure? Oh! tremble, and know; it is hard entering such unrighteous dissents, and standing out with God, we are not any of us stronger than he.  
It w●s once indeed the Father's case; 
† Ego ●ram, qui volebam; go etiam ●●am, q●i ●ol●b●●; Ego, ego eram; n●c plene ●olens; nec ●lene vole●s. Ideo ●ecum contendeb●m, etc. Aug. Con.  I was (says he) both willing, and unwilling; my Conscience freely gave its Yea: but my Affections were so shameless, as to return their Nay. But I arose, and contended with myself; till my backward heart became at length better persuaded. Dear Youths! you ●re (it seems) too far involved in the same conflict; oh! come forth, as honourably in the like gracious resolution.  
Our stubborn, and humorous wills left carelessly to themselves, Lord! what utter woe, and distress will they soon bring upon the whole man? Thou that canlt not fare with thy duty, how wilt thou ever be able to far with thy misery, and that for ever? If duty may be disingenuously put off now: yet will not that be so answered, or sent away then.  
And should there be any neglect, or miscarrying in this great matter; it is thyself, thy dear self, that is like to be the sufferer, and bear the smart of it.  
Come, come, be not unwilling with thine own duty, be not averse toward that which would in conclusion prove thy greatest mercy. The painful Countryman is never more in his Element, never better pleased; then when he is laboriously at work in his Calling. And if we be indeed the Servants and Children of the Lord, it must, and well m●y be our meat, and drink, to do the will of our heavenly Father.  
Fourthly, 
Object. 4.  Say not, The pleasures of sin are sweet, and I would fain have my time, and share in them. God grant you bet●er Sweets than they will ever prove. More lawful, more real. Of these we must all say with the Poet, 
* Plus aloes, quam mellis habent. Juv.  They have more of the Aloes, than of the Honey in them.  
Young Palates indeed are usually taken with any green raw fruits: but their end is bitter. Satan hath learned how to bait the sharp hook, how to gild the bitter pill artificially enough. He easily over-reaches our credulous minds, but his deceit, and our 
† — Virgo sormosa superne Desivit in turpem piscem malesuada voluptas.  disappointment will too soon appear.  
What Nature is now so fond of, Grace would even in an holy scorn trample under its feet, saying as once St. Austin; 
* Quas amittere voluplates metus suil; ja● ai nul●re gardham tratt Aug.  The pleasures I was sometimes afraid to part with, it is now my greatest joy to be clearest from them.  
The●e are those at this day in Hell; that are sick enough, sick at heart, of those very pleasures which they themselves (when time was) so violently lusted after; and could now wish they had never known, or called of them.  
Oh! that you would tender your souls health, and be persuaded to forbear them. Pleasures you may have; only fo●her sinful ones. God would have none be duil; though he bids all be innocent. Heaven itself shall be 1 Paradise of divine delights for the People of God. A virtuous heart me thinks should scorn Sin for its pastime: and should not 
* Nihil liberale, quod non idem, & justum. Cicero.  think so well of transgression; as to dare to take it for its recreation: but modestly chooses things harmless, and ingenuous, and gracious, and therein only takes delight.  
There are more noble, and peculiar entertainments for the mind: as well as carnal surfeitings for the body. The soul hath also its delights, more divine, more enduring. And oh! how well would it become us, to bethink ourselves, and choose (as the Angels) to feast on such heavenly food: rather than with bruit beasts to immerse ourselves in the fordid lusts of the flesh.  
Oh! how did the Heathen both chide, and grieve to see Nature abused, under sensual pleasures! 
† Tu, cum tibi, D●us dederit animum, quo nihil est pr●estartius ●eque divi●ius; sic t●, inse abjicies a que prosternes; ●t nihil int●r t●, a●que quad●uped●m put●s interest? Cicero.  Canst thou (says one of them) after God hath given thee a mind, than which there is nothing in the whole world more noble, or divine: Caused thou so prostitute, and debase thyself, that there shall scarce remain any longer difference between thee and the sorry beasts?  
Let us take the words, as spoken to ourselves; and life up your inclinations, Dear Youths! toward those cleaner pleasures; which may best answer their own name, which may best become you, and your nature.  
If others shall please themselves in wanton plays; the whole Creation may be your Theatre, where you may daily see a lively Scene, all variety upon the Stage, every Creature acting us part, and the Glory of God, to the just admiration of all Spectator's misallied in the whole. If others delight themselves in idle book; you may rejoice in the L●w of the Lor●▪ and say wi●h David; 
Psal. 104.34.  My meditati●● of him shall be sweet unto me. Religion wants nor its true delights; let i● no wan● its due professors.  

Object. 5.  Fif●hly, Say not, Alas! I know n●● what to do, far wiser than I, the prudom▪ the ancient are at great controversy abo●● Religion, who can tell where to pitch? It is true, 
* Vetus alque antiqua simultas Immortale odium, & nunquan sa●abile vulnus ard●t adhu●. Juvenal.  it is too sadly true. There are many pious men, that may, and doubtless have much sweet communion with the Lord; who yet through the straightness, and frowardness of their own hearts, will have but little each with other. Thus men wrangle themselves into a life, too joyless to themselves, too dishonourable to the Lord.  
Cadmus' Teeth of strife seem every where sown, and coming up very thick. We might justly renew Erasmus his sad complaint of the former Age; 
† Esserbuit co●tentio, r●frixit charitas. Creverunt ar●iculi, decr●vit sincerity. Erasm.  Contention lives, while love, and sweetness dies. Tenets of faith are usually multiplied, while sincerity goes as palpably down the wind. Such is our wound; oh! that God would drop into it the balsom of love, oh! that he would bind it up, and become our healer.  
But because men can, (or rather will,) agree no better; refer thyself, and thy thoughtful heart to God and his Word. Give credence in the strength of his grace to what he is there pleased to express, or promise to thee. Depend upon him according to all that he hath there allowed thee. And compose thyself to be entirely at his command. Aiming that whenever thou comest to die, thou mayest resign thyself to God with these few words unfeignedly breathed forth; I have in my weak measure kept the word of thy patience on earth: And now oh Lord! be thou pleased to remember thy Servant according to this word of thine, wherein thou hast caused me, and I upon thy invitation, have taken boldness, for to hope▪  
Religion (however pulled several ways) is of itself a quiet, and striseless thing. Holy indeed; but harmless. Divine; but still shining forth in much plainess, and simplicity. And be you, as near as you can of that Religion, 
Luk. 2.14.  which gives Glory to God on high, on earth peace, and good will toward men. Oh! that the Lord would hasten such sweet times of refreshment from his own presence amongst us.  
In the mean season, if you see somewhat of inferior diversity in gracious hearts, a peculiar feature (as it were) upon several faces, who have yet somewhat of true life, and beauty shining in each; be not too much amazed. Remember Soliman's great delight, at the variety of flowers in his Garden, professing himself highly pleased in this; Though they were various, they were still sweet, and comely flowers. Or rather call to remembrance the Father's pious, and ingenious Allusion; 
* Tunica Christi inconsutilis fuit: at vestis Ecclesiae versicolor. I● veste varietas sit: at scissura non fit. Vide Bac. de unitate Eccl.  Joseph's Coat may be of several colours: so it be without a rent.  
If you also see uncomely contentions even unto Paroxysm's, and the utmost bitterness; (as once between the Apostles themselves it sadly was) step in, and tell them they are brethren; desire them to be kinder to each other; The Master is at hand.  
If you shall lastly see, and hear great controversies, and little agreement; yet know, there is a true, and plain way that leadeth unto life. The way fating upon, though a fool, needs not err therein.  
Go 〈◊〉 to God, and he will show thee, 〈◊〉 ●●w, and living way, which conducteth unto himself. There are many (oh that they were not so many) that quarrel themselves carnally to Hell: be thou cordial with God, laborious in the profession of his name; so shall hearty Faith, and unfeigned obedience become thy safe and honourable convoy unto Heaven.  
Whoever quarrel in other things; no man shall blame thee, no man shall charge thee with folly for these.  
Sixthly, 
Object. 6.  Say not, lastly, I have a greater discouragement yet behind, than I almost dare make known; some of my Friends are not so willing to have me mind such things, or meddle much with Religion. It is a sore temptation where the Complaint is true. What shall that poor Child do, whom God hath spoken to (as once to the children of Israel in the Land of Egypt) and his very heart even melts within him, opening itself day and night, as daniel's window, toward jerusalem; and yet all the countenance he hath from the Family, is like that churlish speech of Pharaoh, He is idle, he is idle, increase his burden, and let him not go to ●erve the Lord? This is indeed the ●rial of all trials, wherever it falls. A 〈◊〉 strait which needs tears, rather ●han words.  
Oh that none would lay this stone ●f stumbling before young people! ●est it unhappily revives that undesired ●●gh, used by some in the Primitive 〈◊〉; Our Parents are become unto us, 〈◊〉 the Ostrich in the wilderness; and almost the murderers of our souls. 
* Parents nostros sensimus parricidas. Cyprian. Peremptores, potius quam Parents. Bern. Isa. 37.3.  It 〈◊〉 hard for any to be an hindrance, ●here they ought rather to be a fur●erance. To be found a real offence, 〈◊〉 discouragement to the least of Christ's little ones.  
Here have we cause to renew the ●mentation in the Prophet, and say; ●he children are once more come to the ●●rth; and there wants strength to bring 〈◊〉.  
Here will be need of much wisdom, and choiceness of spirit; more ●●an such tender years commonly at●●in un●o: to cut the tread aright, so 〈◊〉 obey the Lord, as to show the utmost tenderness of disobeying or displeasing Friends: 
† Post Deum diligere, & honorare Parents, est pictatis: plusquam D●●m, esset impietalis.  and yet so to ful●●ll our respect to them, as not to forget we still owe (as the 
* Debro affectum parenti; sed majus obsequium debeo salutis auctori. Ambros.  Father well states it) a far greater unto God.  
The Lord himself put the everlasting arms underneath, and bear up those discouraged children whose hard lot this is, till he hath brought them with joy to his own bosom.  
But this case blessed be God, is rare; the case of very few, and I hope, none of yours. Be you modest, I charge you; Cast not the blame upon others, to excuse yourselves. God easily sees through such pretences, and understands right well where the fault still chiefly lies.  
You know not the heart of a Parent. It is natural to them (though evil, and too regardless of themselves) to desire the welfare of their Children. Your Parents have been often instilling good things, have been previously laying in ponderous memorial upon your tender minds. They have with much c●re brought you up to reading. They have procured you that treasure of all treasures, the Bible; they have recommended it to you, as, your Saviour's Legacy, where you may find the words of eternal life; your safest guide, your best Friend when they are gone.  
So that you may justly confess, (as 
* Memi●i, ut illa cum solicitudine ingenti monuerit. Aug. Con.  St. Austin concerning his Mother Monica) with how great solicitousness of heart they have often admonished you in the Lord. Whose Counsels you ought to receive (as junius the instructions of his Father,) 
† Vix unquam sine lachrimis audiebam: ita me vehementer afficiebat rei argumentum, & dicentis auctoritas. Junius de se in vita sua.  Scarce ever without tears. So greatly might the weight of the Argument, so greatly might the authority of the Speaker affect, and move you.  
And must it now be objected, or dare you now say, your Friends are unwilling with your souls good? It is likely they would not have you pretend Religion, to be stubborn against them. It is very likely, they would not have you Factious; they are (it may be) lo●h you should be Superstitious: but still they would have you Pious.  
See then, Sweet Youths I how little of real discouragement lies before you. Your nearest Friends are ready to say unto you, as once Cyrus, to the trembling, 
Ezra. 1.3.  and willing jews; Go up, and the Lord your God be with you. Be ye then, I pray you, toward God, Children of great willingness; toward your Parents blameless, and without rebuke; drawing the love of all unto you, in the Families wherein you dwell.   

CHAP. XI. The Conclusion of the whole by way of Exhortation.  
ANd now what hinders, but that all this might be willingly embraced, faithfully practised, the life of grace cordially espoused, and your Souls for ever saved? Your Friends they desire it. Your own everlasting welfare is bound up in it. And God himself from Heaven calls unto you for it. What answer can you now tender; but as Christ in the Psalms? Lo I come to do thy will oh God Concluding with the Father; 
* Dignus plane ●st morte, qui tibi Christ! recusat vivere. Bern.  He were justly worthy to be cut off by death; that should refuse, on such sweet terms to close with a gracious life.  
Oh! require not the Lord, and your own Souls, so unkindly. Give not your years to vanity, nor your precious time to that which will not comfort in the end. Sins in Youth, will most certainly become sorrows in Age. It is usually said; 
* javeni parandum; seni uterdum. Sen.  Youth lays in, and Age lives upon it. The one sows, the other reaps. Oh! sow that now, which may be worth the reaping afterwards.  
How loath would you be to have your own life now, become your death hereafter? To have the foolish sins of your Youth, to stand between you, and your everlasting real happiness? Your present vain pleasures made your arraignment, your condemnation, your utter undoing in the day of Judgement? This would prove like the Roman Soldiers Grapes; short pleasures, sorry pleasures, joyless pleasures; dearly bought, and dearly paid for.  
Thus might you feather the Arrow that wounds you from your own wing; and in the end sit down with that sad number, who all the year long sigh over this doleful note; 
† 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Chry.  For a few short pleasures have we purchased to ourselves, innumerable, and everlasting torments.  
Well; however, I pray know you cannot be so slighty, so careless now: but you shall be as solemn, and perplexed then. 
* Oh peccata, peccata! duin suadetis ungitis; cum suasistis pungitis. Aug.  Sin cannot please so much in the commission: but it will torment far more, when it comes to be suffered for, and the Sinner to be brought forth to execution.  
Go Christless before the Lord, and there shall be no Parent there able, or willing to countenance you; no excuse there to be made for you; no hope, no comfort left in your own consciences to relieve you. Oh! treasure not up to yourselves wrath, against that day, that dreadful day of wrath.  
How tremendous, and heart-piercing are the Examples which God hath set as so many flaming swords before you; that you might take timely warning, and not rush upon your own destruction? Ishmael scoffs at Religion, and is cast out of his Father's house, and the house of God for ever. Absalon proves rebellious against his Parents, and shortens his own life untimely by it. The Children mock the Prophet, and die under the fierce anger of the Lord, while they are doing of it.  
I tell you Sirs, God will be avenged of Children, as well as Elder people; of poor, of rich, of any, if they shall dare to sin against him. Let not the Devil deceive you, oh! slatter not yourselves. These things hath God written for the particular admonition of young people, and will expect that you should bear them in mind. Oh! lay such memorial upon your hearts, and receive instruction from them.  
But if after all, any of you should be secretly unwilling; and all this counsel from the Lord, should be a burden, and weariness unto you: you must then once more go with me to the door of the Tabernacle, that I may there reason further with you before the Lord.  
And truly I must now even heartily chide with you. Oh Sirs! do but consider what you do. How unreareasonable, how unrighteous it is. How unanswerable, how unsafe it is like to prove.  
Will you have Bibles, and will you not believe them? Will you be called Christians, and will you live like Heathens? Have you immortal souls 
* Anima insiguis Dei imagine, illustris sinulitadine, habet in sese quo admoncatur, etc. Aug. Med.  shining with such bright rays of the sacred Image of God upon them; and will you needs wilfully damn them? Hath God given you religious Parents, tender of you, as of the apple of their own eye; and will you not be counselled by them? Are you resolved to be a shame to your Friends in Life, and a terror to yourselves in Death? Can it possibly enter into your minds, to think, that ever any good will come of sinful courses? Or that ever you should have cause to repent yourselves of any thing heartily done in obedience to the Commands of God, for the good of your Souls? Hath God solemnly sworn, The soul that sinneth, (be he who he will) that soul shall die; and can you suppose, he will break his word for you? Can you so much as imagine, that the most holy God, who is a God of pure eyes, and hateth iniquity, can you any way encourage yourselves to hope, that he will open Heaven Gates at the last day, to the impenitent, to the ungodly, who scorn their duty, who slight their mercy? Do you expect a new day of Grace, when this is gone; that you make such waste of your present time? Do you think everlasting burnings are so easily undergone, that you make such slow haste to flee from the wrath that is to come? Is it not enough, that you were born in iniquity; but you will stubbournly die in your sins also?  
Nay then, Ichabod, Ichabod; your glory, and our hopes are both departed. Sons of Belial (against all the sweet counsels of God to the contrary) will you needs wretchedly make yourselves? Children (as the 
* 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ausque jugo; qui jugum salutavis doctrinae, & discipline. excussit. Glass. Homo nequain; neque rei, neque frugis bo ae. Diusius, etc.  word too sadly imports) that have broken the yoke, becoming henceforth altogether unprofitable, both to yourselves, and others; never likely to emerge, or rise more to any glory.  
Then may Satan justly enough take up his taunt, and triumph; (as the Father represents it) 
† Non tuus est servus, oh jesus! sed meus; quae mea sunt, cogi●at, agitat. Ambros●  He a Servant of thine? No, Lord! It is my work, that he all the day does; it is my sinful motions, he chiefly delights in. There can be no plea made for him. He is (whatever he may vainly think of himself) not thine, but mine.  
Yea, than your Parents (though loath such words should ever come from them) will be enforced to cry out; How have we brought forth to the grave, and our breasts given suck to the Destroyer? Then may David's mourning be heard again in their Tents; Oh Absalon! my Son, my Son! how art thou fallen, and dying, as the sinful dieth; in the crimson guilt, the bloody gore of all thy sins! At these sad rates are the righteous counsels of the Lord rejected, and set at nought.  
But ere we thus part, I pray know, It is no less than Life, or Death, that now stands before you, waiting for your Yea, or Nay. It is so small, or inferior matter, of little moment, of light consequence, that you are now to give your answer in. It is Heaven, it is Eternal life; I need say no more, it is your own happiness for ever, and ever; how can you turn your backs upon it?  
Yea, further know, there have been those among the poor Heathens, that never durst think thus lightly of sin, as you do. They always held it the greatest evil, and 
* Peccati dolour, & maximus, &. eternus ●. Cicer.  the sorrows of it the heaviest sorrows in the whole world. There have been tender hearted Ninevites, that have come to God at one call, and gladly closed with their own mercy. And there yet are at this day (how backward soever you may be) thousands filially returning as the Prodigal, with tears of joy to their Father's house; longing for him, and welcome to him; going where there is (what they, and you likewise want) Bread of life, and change of Raiment▪ that you might be clothed. Oh why should you stand out against such sweet mercy, and harden yourselves so unnaturally, to your own destruction?  
You might yet further know, (though it will be sad enough to know it) there is never a Companion of yours, with whom you have now sinned; but shall be ready to witness against you. Never a leaf in all your Bible; but shall be enough to condemn you. 
* To! con● in●ar testibus, quot me unquam monuivicat. Anselm. Med.  Ministers, Parents, Friends, and Foes shall all come forth against you. And oh! how cutting will it be, to be made a spectacle of scorn to God, to Angels, and to Men? How wounding to thy astonished heart to become an everlasting By word, upbraided of all, pitied of none. It is the condition (will they say) that he hath long ago deserved; and let him bear it. This (as 
* 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Basil.  an holy man rightly observed,) will make thy load, and burden heavy indeed.  
Yea, God himself, who here hath wooed, and so often, so long, even waited to be gracious, shall then 
† Tu justus judex signans peccata; siluisti, patience, suisli, Va mihi, demum loqueris, quasi parturiens. Aug. Med.  set every sin in order before you, and make your guilty Consciences with everlasting blush to own them.  
Then (says the Father) shall it be said in the audience of Heaven and Earth; 
* Ecce homo, & opera ejus. Bern.  Behold the man, and all that ever he did; let it be had in everlasting remembrance, whether it be good, or whether it be evil.  
Then shall yourselves also look back upon that dear Salvation that you have negligently lost; that wretched misery that you have wilfully brought upon yourselves, and sink down with heart-breaking sighs, and horror at the Bar of Christ. Then may you be ready to take your last leave of all comfort, and say; Farewell my day of Grace, which is now gone, and never more to shine upon such a wretch as I am. Come in all ye my heinous sins, and the bitter remembrance of you. 
*— Assiduis circumvolat alis Saeva dies animi seclerumque in pectore Dirae. Stat.  The Lord hath sent you to stand as adversaries of terror round about me. Sting, as so many fiery Serpents in this bosom of mine, and spare not. Oh! that you might have leave to make an utter end, and rid me out of all my pain.  
Oh how will the tears trickle down, to see the Lord so gracious, so loving to others; and yet so justly severe, and full of indignation towards you! To see those that prayed, while you slept; that so willingly kept the Lords Sabbaths, while you as constantly profaned them; to see those that ●●isely redeemed that time, which you so lavishly wasted; to see those very persons, so well known to you, (it may be your near acquaintance,) in the Kingdom of God, and yourselves shut out.  
Then, though never till then, will the heart that hath held out as long as ever it could, begin to falter and fail. Then shall the lips break forth with that righteous acknowledgement, I am undone, undone for ever; and my destruction is of myself.  
Oh my dear Friends? my bowels even yearn for you. Hast thou but one blessing? oh my Father! bless our Young People, even them also, that they may turn to thee, and live.  
But I cannot thus leave you. My Errand, I confess, is now even done: but your duty henceforth to be taken up, and still carefully carried on. I may justly say of this whole Letter, (as once the 
* Habes a patre munus, marce sili! quod perinde erit, ut acceperis. Cicer.  Roman Orator well said to his Son,) It will be of more, or less service to you, as you make it truly practicable in the sequel of your life.  
Counsel stored by us in Books, and neglected in life; it is like the co● vetous man's bags of Gold, which lie wholly dead, and no good use made of them.  
Suffer me then once more, for greater sureness sake, to rehearse my Message again unto you.  
It is you, Dear Youths! to whom I am (as the 
* Ad vos, meus serv●o, oh Iuve●es! slos etatis, etc. Aug.  Father affectionately said) in this Paper to apply myself: It is you who have yet seen but the third hour of the day, with whom the Message (whether it lives, or whether it dies) must now be finally left.  
You are desired in the higest Name that can be used, in the Name of the great and most glorious God, who made the Heavens, and the Earth, and gave you that breath▪ you breathe between your Nostrils; You are desired in the Name of the Lord Jesus Christ, who freely shed his precious blood in a readiness to redeem, and cleanse you from all your sins; You are desired in this great and dreadful Name, and by all the respect you bear unto it, to remember your Creator in the days of your Youth. You are desired to strive to enter in at the strait Gate. You ●●e desired to accept the richest, the greatest gift, that God himself ever bestows upon any, his own dear Son. You are desired to be kind to your own Souls, and to lay up a good foundation against times to come. You are desired to come and live with God for ever.  
Dear Youths! what do you purpose to do in this great matter? These are not Requests to be slighted, these are not Requests to be denied. Such a capacity for mercy, how would the damned prize it! oh! let not the living set light by i●. 
Quod in uno boc amittitur momento, non poterit reparari in omni seculo. Gerh. Meditat.  This short moment (how meanly soever you may think of it) once wretchedly lost, and an Age will not recover, Eternity itself (as long as it is) will never restore the like advantages to your souls again.  
And now are you, oh! are you at length willing to go about this blessed work, and become happy for ever, if there may be yet any hope in Israel concerning your case?  
Behold! the arms of Mercy are open ready to embrace you, whatever is past; how unkind, how heinous soever, God is ready to forgive, willing to forget it. He calls Heaven, and Earth to record, if you miscarry, let the blame lie where it ought, it shall not be his. 
Ezek. 33.11.  As I live, saith the Lord, I have no pleasure in the death of the wicked; but that he turn from his wicked way and live. Turn ye, (oh! now unweariedly doth the Lord renew his call) turn ye from your evil ways; for why (why indeed) will ye die oh house of Israel? Such are the Father's bowels toward us, too too regardless of ourselves.  
What answer (as the 
* Revocas errantem, invitas repugnantem, amplexaris redeuntem. Ecce Domine Deus salutis meae! quid opponam nescio; quomodo respo●deam ignoro. Anselm. Med.  Father piously said) can ever be solidly made, if such bowels of love, such dear, such free salvation as this, should be ungratefully slighted?  
Oh let your hearts even melt, and your very souls be dissolved within you. If the Lord be willing, be not you unwilling, neither let these tender arms of mercy be spread forth all the day long in vain.  
Behold! the Lord Jesus Christ, at the Father's right hand, making continual intercession; and the poor of the flock are his care, the weary, and broken in spirit the Objects of his pity. It is their names he bears on his breastplate, and commends with such endearing arguments unto the Father. Suppose yourselves hearing him, calling to you, and arguing with your trembling thoughtful hearts on this wise: Wherefore thinkest thou poor soul! was I numbered amongst the transgressors, and made a man of sorrows? Wherefore was my Side pierced with the Spear, my Head with Thorns, and my dearest Blood poured forth? What dost thou conceive should move me, to take upon me Humane Nature, and become so near akin unto thee, if it had not been to perform the office of a 
* 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  Kinsman, 
Vind●x, qui sure consanguinitatis motus, causam propinqui sui intersecti asserit. Glassius. Such, oh! such is Christ to us.  and take the right of thy redemption upon me? What could have persuaded me to sustain the bitter, the accursed death of the Cross, if it had not been to save such as thou art from thy sins? Hast thou no need of my Righteousness? What shall I do for thee? What dost thou want? What is it thy thirsty affections most pant after, for thy souls good? Speak freely, and forbear not, I am now ascended, to my Father's right hand, and able to relieve thee. Where are thy Prayers, and I, myself, will present them to my Father as from me; perfumed with the sweet incense of my righteousness, and he will show favour unto thee.  
Oh blessed encouragement! here is the Golden Sceptre held forth indeed. What answer wilt thou now return to all this such overflowing love of so dear a Saviour? Sat down with thyself poor Heart! 
* Meditatio quid d●sit, docet: Oratio ne d●sit, obtinet. Bern.  Advise by meditation what to ask; and then send forth Faith, and Prayer as the trusty, and successful Messengers to fetch in supply.  
Go thy ways, take thy life in thy hands as once Hester did, present thy Petition, and say, as she still did; If I have found favour in thine eyes, oh Lord! let my life, (the life of my soul) be given me at my request. Do thou cry, and he will hear. He will graciously wash thy leprous soul in his own blood, and send his blessed Spirit, as the Chariots, and Horsemen of Israel to prepare, and bring thee safely to glory.  
Behold! also the holy Angels of God waiting, 
† Guident cum bene agimus; quoties a bono deviamus, A●gelos suo gau●io d●sraud●mus. Solil. Aug.  ready to rejoice in your, even in your Conversion. There is not the meanest, the poorest of you; but your Repentance might become an occasion of much joy in Heaven. It is a fresh feast to those noble Creatures to see the least increase of the Kingdom of God. To see though but one single sheep added to the flock of Christ. So precious is Grace, so dearly is the recovery of a lost soul esteemed on high.  
I might further tell you, the damned themselves even groan unto you: saying (as in the Parable) Oh! take warning by us, and come not into this place of torments. There is not one, no, throughout the whole Creation, there is not so much as one, that can heartily say unto you; Go on in evil ways, and prosper. I charge you before the elect Angels, and as you tender their 
* Nolite co●tristare spiritum, nolite Angelos Sanctos in coelo, gaudiis spoliare. Luther.  comfort; I charge you by the flaming p●ins, and cries of the damned, and as you would be loath to share with them i● all their M●series; take heed, take serious heed to the saving of your souls.  
All the divine threatenings of God stand naked, and open before you, as the hand-writing upon the wall, that stand not there for nought. They sound as so many shrill Trumpets from Mount Ebal; and they also charge you to break off your sins by repentance. Or else, as sure as God is in Heaven; iniquity will one day become your ruin.  
All the sweet Promises are lastly appointed to attend your encouragement, and furtherance in your Salvation. They are sent forth in God's name to invite you to his blessed kingdom; and to assure you from him, whatever pains you faithfully take heavenward, your labour shall not be in vain in the Lord. These are the Christians choice Feast, and 
* Christi prov●ssione●, Christianorum days.  Banquet; the Promises that you so joyfully should study; that speak so comfortably, and withal as truly to the weary soul. God himself hath made them, and 
† Veraxin prom ssio●e, pote●s 〈◊〉 exhibitione. Ber.  he will fulfil them. It is the Concern of his glory to make good the word, that is gone out of his lips: his faithfulness lies at stake therein. Whosoever cometh unto him, (thus filiallie quoting, and relying upon hi● Father's word) he will in no wise cast him out. Come you, and welcome.  
Your work is good, your wages will be great; your fellow Servants, the Excellent of the Earth; your Master you are to go unto, the lovingest, the ●blest, the Faithfullest, the justest, the kindest that ever was served. Wha● can you possibly scruple? Or where can you mend yourselves? Speak your hearts, and spare not. What danger think you can come of being safely reconciled unto the Lord? What hindrance shall this be to any to be made an Heir of the Crown of life? What wrong to others, to save ourselves? What discredit to become a Child of the most High? What Embasement of spirit, to be renewed in our minds to the blessed Image of God? Or what sadness can this ever occasion to be entitled to everlasting joys.  
We must even blush, and holily fall out with ourselves in the language of the Father, saying as he; 
* U●de ho● monstrum, & quare istud? Imperat animus corpori, & paretur statim: imperat sibi, & resistitur. Aug.  Whence, oh my soul! whence is this horrid, this strange, and unreasonable thing; that thou wilt be under no Command, accept of no mercy heavenward?  
Men may revile, and our own wretched hearts may suspect the holy Counsels of God: but the ways of the Lord are right, and happy is that man that chooseth to walk therein. He shall be able to lift up his face with Comfort, not ashamed of his God, nor disappointed of his hope ●hen the greatest p●rt of the World ●n the very depths of all distress, and horror shall call, (but alas in v●in) 〈◊〉 Rocks and Mountains to fall upon them.  
Awake than I beseech you, for the Lords s●ke; while it is yet the morning of your life, the flower of your year's. Let your life be (what indeed ●ll our lives ought to be) a living Epistle, a fair exemplification of the Gospel; th●t men may see in you, what in Primitive times the very Heathen saw, so legible in Christians then. 
* Vide Christia●os, ●●id agunt; & evidenter de ips● Christo sciri pointest, quid doceat. Salvian.  The true portraiture of your Saviour's life, the just account of his Doctrine in the answerableness of your deportment, and conversation.  
Awake, and arise, sh●ke yourselves fr●m the dust, and vanities of Youth; Bring a blessing with you into your Generation; the Wo●ld in these l●st declining Times greatly needs it. Carry a blessing hence with you, when ere you die, yourselves shall reap the sweet, and everlasting comfort of it.  
Your work is great, your day is sh●●t; the Master impor●●●te, and your promise is already passed.  
To recoil now were (as the 
* Deum in pollicitatione faller●. Aug.  Father well said) to keep back part of the price, and even to lie to the Holy Ghost; To make ourselves guilty of the greatest 
† Vovens, & non solvens, quid nisi pejero. Bern.  perjury before the Lord. Oh ● hasten, and put on the garments of your Elder Brother. Gird up the loins of your mind, and run your Race. Hasten, and linger not; lest night overtake you, and you sit for ever mourning under the region, and shadow of death. See that ye covet earnestly the best things. Set your hearts unmoveablie upon heaven, and ●ll the glory of it. Say humbly to the Lord, as Luther; 
* Valde proteslatus sum, me 〈◊〉 it a sati●ri. Luth.  You neither can, nor dare take these so●●y earthly things for your portion.  
Strive, as jonathan to climb up the Rock. Love, and Fear the Lord. Honour and obey your Parents, Be careful, and redeem your own time. Design, as becomes you● an ingenuous ●ife on Earth. Design, above all, a glorious life in heaven; and God, your God shall be with you.  
I might now leave your Parents, ●nd ne●r●●t Friends to ple●d this righteous c●use of the Lord, yet further with you. You cannot be strangers to all their affectionate, and daily prayers on your behalf; their ardent, and even restless desires of your welfare.  
You are to them their dear Ascanius'; on whom their 
* Omnis in Ascanio chari stat cura Parentis. Virgil.  hearts so much are set; in whom (as jacob in Benjamin) their life is almost bound up, and their Parental cares, night and day, longing and waiting, scarce desirous of any greater joy than this; To see their Children walking (wisely) in the truth: 
2 Joh. v. 4.  as we have (all) received a Commandment from the Father.  
Me thinks both I, and you, cannot but hear them, spe●king to you, in the very language of their hearts, (as once 
† Tibi persuade, te mihi qu●dem esse longe charissimum: sed multo sore chariorem, si talibus mo●umentis praec●ptis que laetaber●. Cicero.  Cicero, so Fatherlike to his Son;) Know, my Child! thou art already exceeding dear unto me: but shalt yet become far dearer, if thou shalt hearken to wise Counsel, and thine own welfare.  
What words can I further use? I charge you by all the sparks of filial good nature that are yet alive in any of your bosoms; oh! quench not these affections. Oh! frustrate not these so righteous expectations of your indulgent Parents. Let me, oh! let me persuade you, and rely upon you; that you will not be wanting to yourselves, whatever in you lieth, to greaten their dearest love, and affection toward you.  
In which hopes, I take my leave, and part at present with you. Oh! let me rejoice in the day of Christ, that this Letter hath not been in vain unto you. Let no man ●●spise your Youth, though young in years, be ye (as the 
* 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  jews were wont proverbially to say) as the Aged in all gravity and wisdom of carriage. Fare ye well. The Lord himself make you branches of righteousness; 
Sapientia pater, licet annis t●ue●. Buxt.  bringing forth every one of you, fruits unto holiness, that God the, Lord, may be glorified. Amen, Amen.  
My Son! be wise, and make my heart glad: that I may answer him that reproacheth me,  Pro. 27.11. 
FINIS.    

THE Young Man's MEDITATION, OR Some few Sacred POEMS UPON Select Subjects, and Scriptures.  
By Samuel Crossman, B.D.  
No● modo divina contemplantur, sed & Cantica, & Hymnos ad Deum Sacratioribus omnis generis mel●orum, & carminum rhythmis g●a●iter con●●run●t. Philo de Religios. in Egypt. apud Eus●b.  
A Verse may find h●m whom a Sermon fl●es,  
And turn delight into a Sacrifice.  
Mr. Herbert's Temple.  
Lo●don, Printed by I. H. and are to be sold by S. T●ompson, at the Bishop's head in St. Paul's Churchyard, and T. Parkhurst, at the three Crow●s at the lower end of Cheapside, near the Conduit. 1664.   

The Gift.  
If thou knowest the gift of God, etc.  Joh. 4.10. 

1.  
THis is the Gift, thy Gift oh Lord▪  
The token of thy dearest love:  
The orient jewel of thy word;  
Sent down my thankfulness to prove.   

2.  
Great is his gift in all men's eyes,  
Who gives himself, his Friend to save.  
My Lord does more, for Foes he dies.  
This Gift no parallel may have.   

3.  
Great is the Gift, the Giver great;  
Both justly to a wonder rise.  
Thou giv'st thy Lamb to thine for meat:  
And for their Sins a Sacrifice.   

4.  
But Lord! whilst thou thus giv'st to thine,  
Others arose to vie with thee.  
The World, and Satan did combine,  
And they would needs a giving be.   

5.  
Satan, sins pleasures offered,  
And almost forced them upon me.  
But while they bloomed, they withered.  
And Lord! thy Gift my choice shall be.   

6.  
Then did the World its gayes present,  
And still alluring cried, see, see;  
Here's that may rather give content.  
But Lord! thy Gift my choice shall be.   

7.  
These cannot give, they'd s●eal away  
From me my Heaven, my heart from thee.  
What e'er they offer, I'll say nay.  
Still Lord! thy Gift my choice shall be.    

All flesh is grass, and all the goodliness thereof as the flower of the field. The grass withereth, the flower s●deth, but the Word of our God shall stand for ever,  Isa. 40.6, 8. 

1.  
Welcome sweet words; is 'tis most meet,  
We will you in our bosoms hide.  
Sweet words for present; but most sweet,  
Because for ever you abide.   

2.  
All flesh is as the fading grass,  
The voice from Heaven to Earth thus cried.  
The whole World's glory away doth pass;  
But Lord! thy words they still abide.   

3.  
Man speaks, but all his words are wind;  
They ebb, and flow with time, and tide:  
Fit Emblems of his fickle mind.  
But Lord! thy words they still abide.   

4.  
Ourselves sometimes stand promising  
Great things, while we by thee are tried.  
Our blossoms fall, no fruit they bring.  
But Lord thy words they still abide.   

5.  
Blessed words, Dear Lord▪ no words like thine;  
In darkness, light through them is spied.  
Till death, and after death they shine;  
Then Lord! even then thy words abide.   

6.  
These words the Lamb's sweet writings be  
Of love, and dowry to his Bride.  
Here may his Saints their portions see,  
Portions which ever shall abide.   

7.  
Welcome sweet words! sweet words indeed;  
Heaven's Agent here, to Heaven our Guide.  
What e'er is needless, these we need.  
Lord let these words with us abide.    

Upon the Fifth of November.  
The Archers have sorely grieved him, and shot at him, and hated him. But his Bow abode in strength,  Gen. 49.23, 24. 

1.  
THe day allows thy praises Lord!  
Our grateful hearts to thee shall sing;  
Our thankful lips they shall record  
Thine ancient loves Eternal King!   

2.  
Our Land shall boast, the holy One  
My great preserver is become▪  
My Friend, my Foes hath overthrown,  
And made the pit they digged their ●oome.   

3.  
With Parthian bows the Archers came,  
Rome's poisonous oil on the Arrows shone;  
Thy Turtle was the Archers aim.  
Shoot, shoot, says Satan, all's our own.   

4.  
Fond foolish Rome, how dat'st oppose  
Whom God in his safe bosom lays?  
Thy malice may itself disclose;  
But frustrate still shall turn to praise.   

5.  
The Crozier staff, thy Triple Crown,  
Those ensigns of deceit, and pride,  
Thy Purple Robe, thy blazed Renown  
The dust shall ever, ever hide.   

6.  
Thy Merchants shall thy fall lament;  
Thy Lovers all in sackcloth mourn:  
While Heaven, and Earth in one consent  
Shall sing Amen, let Babylon burn.   

7.  
Then Lord! thy Spouse whose dropping eyes,  
Whose sighs, whose sufferings prove her thine;  
Shall from her pensive sorrows rise,  
And as the Lamb's fair Bride shall shine.   

8.  
Sweet day! sweet day when shall it be?  
Why stays my Lord? Dear Saviour come.  
Thy mourning Spouse cries after thee,  
Stay with me here, or take me home.    
He was wounded for our transgressions, he was bruised for our iniquities: the chastisement of our peace was upon him, and with his stripes we are healed, Isa. 53.5. 

1.  
THus died the Prince of life, thus he  
That could not die, even died for me.  
My thoughtful heart, Lord! shall arise,  
And ponder these deep mysteries.   

2.  
What means his death, who knew no sin?  
Or what my life, who live therein?  
Mine was the debt, and death my due,  
Though thou wast pleased thy Son to sue.   

3.  
Thou Lord I wast pleased on him to lay  
The debt, and he the price to pay.  
Thy Gospel's feasts, though sweet to me,  
Are th' Emblems of his Agony.   

4.  
And oh! how great his sufferings were;  
Who th' wrath of God, and man did bear.  
The Father than forsakes the Son;  
And Creatures against their Maker run.   

5.  
judas betrays, Disciples flee;  
Whilst Jews, and Romans crucify.  
Hereat the Sun furls up his light,  
And clothes the Earth in sable night.   

6.  
The joyless Stars even seemed to say,  
Israel had quenched the Lamp of day.  
The stubbourn Mountains they lament,  
The Rocks they are asunder rend,   

7.  
The Graves their sealed doors unclose,  
The Dead awakened also rose.  
Th' amazed Centurion mourning cries,  
Oh! 'tis the Son of God, that dies.   

8.  
Thus these all labour to counsels  
Thy Deity, thy righteousness.  
Enough dear Lord! these offer me  
Supports for th' utmost faith in thee.    
God forbid that I should glory save in the Cross of our Lord jesus Christ, Gal. 6.14. 

1.  
MY Song is love unknown;  
My Saviour's love to me.  
Love to the loveless shown,  
That they might lovely be.  
Oh who am I,  
That for my sake  
My Lord should take  
Frail flesh, and die.   

2.  
He came from his blessed Throne,  
Salvation to bestow:  
But men made strange, and none  
The longed-for Christ would know.  
But oh! my Friend;  
My Friend indeed,  
Who at my need  
His life did spend.   

3.  
Sometimes they strew his way,  
And his sweet praises sing;  
Resounding all the day,  
Hosannah's to their King.  
Then Crucify  
Is all their breath,  
And for his death  
They thirst, and cry.   

4.  
Why, what hath my Lord done?  
What makes this rage, and spite?  
He made the Lame to run,  
He gave the Blind their sight.  
Sweet injuries!  
Yet they at these  
Themselves displease,  
And against him rise.   

5.  
They rise, and needs will have  
My dear Lord made away,  
A Murderer they save:  
The Prince of life they slay.  
Yet cheerful he  
To suffering goes,  
That he his Foes  
From thence might free.   

6.  
In life no house, no home,  
My Lord on earth might have:  
In death no friendly tomb,  
But what a Stranger gave.  
What may I say?  
Heaven was his home;  
But mine the tomb  
Wherein he lay.   

7.  
Here might I stay, and sing;  
No story so divine.  
Never was love, dear King!  
Never was grief like thine.  
This is my Friend,  
In whose sweet praise  
I all my days  
Could gladly spend.    

The Pilgrims Farewell to the World.  For we have here no continuing City, but we seek one to come, Heb. 13.14. 

1.  
FArewel poor World! I must be gone,  
Thou art no home, no rest for me:  
I'll take my staff, and travel on,  
Till I a better World may see.   

2.  
Why art thou loath my heart! oh! why  
Dost thus recoil within my breast?  
Grieve not, but say farewel, and fly  
Unto the Ark, my Dove! there's rest.   

3.  
I come, my Lord! a Pilgrim's pace,  
Weary, and weak, I slowly move;  
Longing, but can't yet reach the place,  
The gladsome place of rest above.   

4.  
I come, my Lord! the slouds here rise,  
These troubled Seas foam nought but mire:  
My Dove back to my bosom Flies.  
Farewell, poor World! heavens mies desire.   

5.  
Stay, stay, said Earth, whither fond one?  
Here's a fair World, what wouldst thou have?  
Fair World? oh! no; thy beauty's gone,  
An heavenly Canaan Lord! I crave.   

6.  
Thus th' ancient Travellers, thus they  
Weary of Earth, sighed after thee.  
They are gone before; I may not stay,  
Till I both thee, and them may see.   

7.  
Put on my Soul! put on with speed;  
Though th' way belong, the end is sweet.  
Once more, poor World! Farewell indeed;  
In leaving thee, my Lord I meet.    

Christ's future coming to Judgement, the Christians present Meditation.  Behold he cometh with clouds, and every eye shall see him, Rev. 1.7. 

1.  
BEhold! he comes, comes from on high;  
Like lightning through the flaming sky.  
The Saints desire, the Sinner's fear,  
Behold! that solemn day draws near.   

2.  
He comes, who unto Judgement shall  
All flesh to his Tribunal call.  
Me thinks I see the burnished Throne  
Whereon my Saviour sits alone.   

3.  
Me thinks I see at his right hand  
His smiling Saints in triumph stand.  
Me thinks I hear condemned ones  
Howling their never-dying groans.   

4.  
Me thinks I see even Time expire,  
The heavens, and Earth on flaming fire.  
Think not, my Soul! thyself to hide;  
Thou canst not escape, but shalt be tried.   

5.  
Lo! here the Book whence Justice reads  
Sentence on Sinners sinful deeds.  
Lo! here the Mercy Psalm, wherein.  
My Judge speaks pardon to my sin.   

6.  
I tremble Lord! yet must I say,  
This is my longed-for wedding day.  
My Bridegroom is my Sovereign Lord,  
My Jointure drawn in his fair Wo●d.   

7.  
My Mansion built by him on High;  
Where I may rest eternally.  
Then come, my Lord! dear Saviour! come,  
And when thou pleasest take me home.   
Amen. Even so come Lord Iesu●! come quickly.   

The Resurrection.  Though after my skin worms destroy this body: yet in my flesh shall I see God, Job 19.26. 

1.  
MY Life's a shade, my days  
Apace to death decline:  
My Lord is life, he'll raise  
My dust again, even mine.  
Sweet truth to me!  
I shall arise,  
And with these eyes  
My Saviour see.   

2.  
My peaceful grave shall keep  
My bones till that sweet day,  
I wake from my long sleep,  
And leave my bed of Clay.  
Sweet truth to me!  
I shall arise,  
And with these eyes  
My Saviour see.   

3.  
My Lord his Angels shall  
Their Golden Trumpets sound;  
At whose most welcome call  
My grave shall be unbound.  
Sweet truth to me! etc.   

4.  
I said sometimes with tears,  
Ah me! I'm loath to die.  
Lord! silence thou those fears;  
My life's with thee on high.  
Sweet truth to me! etc.   

5.  
What means my trembling heart  
To be thus shy of death?  
My life, and I shan't part,  
Though I resign my breath.  
Sweet truth to me! etc.   

6.  
Then welcome harmless grave;  
By thee to Heaven I'll go;  
My Lord his Death shall save  
Me from the flames below.  
Sweet truth to me!  
I shall arise,  
And with these eyes  
My Saviour see.    

Heaven.  When shall I come, and appear before God? Psalm 42.2. 

First Part.  

1.  
SWeet place! sweet place alone!  
The Court of God Most High,  
The Heaven of heavens, the Throne  
Of spotless Majesty!  
Oh happy place!  
When shall I be  
My God with thee  
To see thy face?   

2.  
The stranger homeward bends,  
And sigheth for his rest:  
Heaven is my home, my Friends  
Lodge there in Abraham's breast.  
Oh happy place!  
When shall I be,  
My God with thee  
To see thy face?   

3.  
Earth's but a sorry Tent,  
Pitched for a few frail days;  
A short-leased Tenement.  
heavens still my song, my praise.  
Oh happy place! etc.   

4.  
These lower rooms, these here  
Thou dost with Roses pave,  
And 〈◊〉 with Crystal clear:  
But Heaven, oh! Heaven I crave.  
Oh happy place! etc.   

5.  
No tears from any eyes  
Drop in that holy Choir:  
But death itself there dies,  
And sighs themselves expire.  
Oh happy place! etc.   

6.  
There should temptations cease,  
My frailties there should end;  
There should I rest in peace  
In th' arms of my best Friend.  
Oh happy place!  
When shall I be,  
My God with thee  
To see thy face?    

Second Part.  

1.  
jerusalem on high  
My Song, and City is:  
My home when ere I die,  
The Centre of my bliss.  
Oh happy place! etc.   

2.  
Thy Walls sweet City! thine  
With Pearls are garnished;  
Thy Gates with praises shine;  
Thy Streets with Gold are spread.  
Oh happy place! etc.   

3.  
No Sun by day thines there;  
Nor Moon by silent night.  
Oh! no; these needless are;  
The Lamb's the City's light.  
Oh happy place! etc.   

4.  
There dwells my Lord, my King,  
Judged here unfit to live.  
There Angels to him sing,  
And lowly homage give.  
Oh happy place!  
When shall I be,  
My God with thee  
To see thy face?   

5.  
The Patriarches of old  
There from their travels ' cease:  
The Prophets there behold  
Their longed-for Prince of peace.  
Oh happy place! etc.   

6.  
The Lamb's Apostles there  
I might with joy behold:  
The Harpers I might hear  
Harping on Harps of Gold.  
Oh happy place! etc.   

7.  
The bleeding Martyrs they  
Within those Courts are found;  
Clothed in pure array,  
Their seats with glory crowned.  
Oh happy place! etc.   

8.  
Ah me! ah me! that I  
In Kedars Tents here stay!  
No place like this on high;  
Thither, Lord! guide my way.  
Oh happy place!  
When shall I be,  
My God with the●  
To see thy face?   
FINIS.