THE BEST WAY To MEND the WORLD, AND TO Prevent the GROWTH of POPERY: BY Persuading the Rising Generation to an Early and Serious Practice of PIETY: With Answers to the principal Cavils of Satan and his Agents against it, etc.  
By SAMVEL PERK, Minister of the Word at Poplar.  Eecles. XII. i. Remember now thy Creator in the days of thy Youth, while the evil days come not, and the years draw nigh, wherein thou shalt say, I find no pleasure. Minimè bonus est, qui melior fieri non vult. Bern. Macte nouâ virtute Puer, sic itur ad Astra. Virg. 
London, Printed by I. A. for Thomas Parkhurst, at the Bible and three Crowns at the lower end of Cheapside, near Mercers-Chappel, 1680.   

TO THE RIGHT WORSHIPFUL THE Governor, Deputy and COMMITTEES Of the Honourable EAST-INDIA COMPANY: S. P. Wishes Temporal and Eternal Felicity.  
Right Honourable,  
I Can call God and the Congregation over which God and you have set me, to witness, that according to my Duty, I cease not to pray for an increase of your Success and Prosperity, Righteousness and Mercy. That as by the former you may augment your Treasures on Earth, so by the latter you may secure your Treasure in Heaven. Or as the Apostle speaks, lay up to yourselves a good foundation, that you may lay hold on Eternal Life, 1 Tim. 1. 6. 18, 19 And can say withal, as in the hearing of my great Lord and Judge, I have faithfully endeavoured in my place the Promotion of true Religion and Virtue amongst all sorts; especially the Younger; knowing what advantages attend on Early Piety; and how much the Hopes and Happiness of our Church and State depend upon a sober and Religious rising Generation. Consequently, how much it concerns us all to look to the well seasoning of those Youth that are committed to our Charge, as we tender the future good of the Kingdom wherein we live. And when I consider how too sadly true those words of the Poet are (which agree well with those of our Saviour, Math. 7. 13.)  
— Mundi pars maxima nigros  
Tendit ad Inferni manes, ubi luctus & irae.  
That the most go the worst way. And the many Setters we have in this Age, whose design is to pervert Youth, and draw them on to Atheism, Popery and Profaneness; I judged it my duty to endeavour their Safety and preservation. To which end, I have in this small Essay (to avoid prolixity) summed up what Arguments I could to prevail with them to be Religious betimes; showing them both the Necessity, Reasonableness and Advantage of an early Dedication of themselves too God.  
Multa ferunt anni venientes commoda secum,  
Multa recidentes ademunt. Hor.  
And that Youth affords them many Adjuments and Opportunities for Heaven, which old Age will deprive them of.  
Now my Reasons (Right Honourable) of Craving your Patronage of so small a work, are these.  
My great Obligations to you, which I am willing to take this Opportunity to acknowledge to the World: A great part of my Encouragement and Maintenance in the place where I am, arising from your Bounty.  
And because I know your countenance of this Undertaking will render it much more acceptable to those for whom it is designed. The Hand ofttimes commends the Gift. If therefore you shall pardon my presumption, and Recommend it to the Youth you have relation to, and influence upon, both at Home, and in Foreign parts, I hope God will send his Blessing with it, and make it successful, that you may see an hopeful Progeny rising up to inherit your Virtues, as well as Riches. Which that you may, shall be the Prayer of  
Poplar, April 24. 1680. Your Honour's Most humble Chaplain and Servant in the Work of Christ, Samuel Perk.   

TO THE YOUTH OF THE PARISH of STEPNEY, especially those of the Hamlet of Poplar and Blackwall, which are under my more particular Charge: S. P. wisheth Early Piety and Endless Glory.  
Courteous Youths,  
REligion is by some derived from Religando, because it binds us to God; by others from re Elegendo, a choosing again. Man's first choice is usually evil, and when he comes to see his Error and choose again, he mends his choice. That you may make the best choice at first, and so prevent much trouble to yourselves, is my bearty desire. And therefore I have in this Essay recommended Religion and the timely and serious practice of it to you, in your youth. And however you may esteem of this Counsel now, in a little time more I am sure you will say it is good; and wish (if you neglect it) you had been wiser. For though Satan blinds the eyes of men in life, yet death will open them. I have ever observed dying persons to have the truest sentiments and notions, the deepest impressions and strongest convictions of a God, an Heaven and Hell, the souls Immortality, and future Judgement, of any other. If the profoundest Hobbist, the rankest Atheist of our Age were present with a dying man, whose Reason is sound and Conscience not seared, he could 
1 Tim. 4. 2.  not by all his reasoning persuade him to believe, that there is no God, no future state, no reward or recompense to be expected or feared, that his soul is like the Beasts that perisheth, and being once dead there is an end of him. No, the light of Reason and Conscience, and Principles of Religion, are not so easily baffled and extinguished when men are leaving the World. Nor can I believe he that hath most and longest endeavoured to eradicate all notions and sense of Religion and of a Deity out of his mind, can at all times quietly sit down, void of all trouble and hesitation, with this resolve, that he may live as he list, there is none above him to please or displease, to love or fear, or to call him to an account for what he hath done. Doubtless therefore, you have a God to serve, and souls to save, and a Rule to direct you how to do the former, so as you fail not of the latter, viz. The written Word of God: Which tells you, the World, Satan and your own hearts (if followed) will lead you to Vanity, fin and endless misery: That it is a timely and an hearty repentance, a lively faith in Christ, a superlative love to God, and an holy and constant obedience to his reasonable and divine commands, which alone can make you happy in this and the other World: That 
Heb. 12. 14. Phil. 3. 20  without holiness no man shall see the Lord; that your Conversation must be in Heaven here, as ever you hope Heaven shall be your habitation when you go hence. So that let the mad World say what it will, Religion is to be minded as your main business, and the practice of Piety as your greatest concern. And the sooner you make it so, the sooner shall you be in favour with God, and armed against the kill sting of the King of Terrors. Which whenever it comes, in Youth or Old age; will make you either as miserable as Devils, or as happy as Angels. I shall add no more, but desire you to make this little book your pocket-companion, which may sometimes be an assistant to you in grappling with a Lust, encountering a Temptation, or answering any objection or Cavil, which the Devil or his Agents may make against the early dedication of yourselves to God, by an holy life. Nor shall I make any other apology for this publication in this Censorious age but this; He that winneth souls is wise. 
Pro. 11. 30.  'Tis my duty and desire by all ways and means to promote the good of Souls. And if among the many thousand young ones in this Parish, I can gain but one from sin to righteousness, from Satan to God, I shall neckon it an abundant Recompense for all the Censures I can suffer from evil men. If with holy David I may glorify God, and serve my generation by doing good, in this or any other kind, I shall answer the end of my being, and of my being what I am. Which that I may, let him have the help of your prayers, who compassionately wishes the eternal health and happiness of your Souls,  
April 24 th'. 1680. Samuel Perk.   

IN LAUDEM OPERIS.  
IE to reform the Age, and stop the Sluice  
Of flowing wickedness that's now let lose  
Throughout the world, if to restore in one  
The life and beauty of Religion  
Unto their primitive perfection,  
Or to revive languishing piety,  
Any endeavour may conducive be,  
It must be such as these preventatives,  
The only means to save those precious lives  
That yet are free from the inveterate rage  
Of Vicious habits, mortal made by age:  
Obste principiis, Sin's encroachments be  
Best Smothered by an Early piety;  
The young men of the Princes must be they  
That must the Enemies of Israel slay, 
1 King. 20. 14.   
And gain the conquest; young men, it must be  
Yourselves must gain the glorious Victory  
Over God's Enemies; such by St. John  
Are said to Overcome the wicked one:  
Now be Courageous, and to lead you on,  
See here is come a Christian Champion,  
The will Conduct you 'gainst the armed files  
Of Hellish Powers, and betray their wiles  
Unto your View; follow his conduct, let  
Your Eyes be now upon his Counsels set  
Harken unto his Exhortations, bend  
Your minds to the advice of such a friend  
That sees your danger, and endeavours thus  
To render you at last Victorious:  
Youths, let your practice be his praise, as one  
That seeks no more, the profit still your own.  
R. Tuke.   

Books lately Printed for Tho. Parkhurst at the Bible and Three Crowns in Cheapside.  
ONe Hundred Select Sermons on several Texts: Preached by Tho. Horton, late of St. Helen's, London. Printed from his own Manuscripts left under his hand.  
Sermons by the same Author on 4 th'. Psalm: 42, 51, 63. Psalm.  
Several Discourses concerning the actual Providence of God, in 55. Sermons on several Texts: by John Collings, D. D.  
Sermons of Grace and Temptation: by Tho. Froysel late Minister of Clunne in Shrop-shire.  
Kingdom of God among Men, with a discourse of Unity and Schism: by John Corbet, Author of Interest of England.  
Christ displayed as the choicest Gift, and Best Master; by Nath. Heywood.  
Glimpse of Eternity; by Abraham Caley.  
An Exposition on the Assemblies Chatechisme; by Tho. Vincent.  
Divine Consolations against the fear of Death; by John Gerrard.  
Mr. Edward West's Legacy.  
Counsel and comfort for Troubled Souls: by Hen. Wilkinson, D. D.  
A Warning to young men, in an Impartial Relation of the horrid murder acted by Robert Brinkhurst.  
A practical Discourse of Prayer; wherein is handled the nature and duty of Prayer; by Tho. Cobbet.  
Of quenching the Spirit; the evil of it, in respect both of its causes and effects, discovered; by Theophilus Polwhiele.  
The re-building of London encouraged and improved in several meditations: by Samuel Rolls.  
The sure way to Salvation; or a Treatise of the Saints mystical Union with Christ; by Richard Stedman. M. A.  
Sober Singularity, by the same Author.  
The mischief of sin: by Tho. Watson.  
The Child's Delight; together with an English Grammar.  
Reading and Spelling made easy: both by Tho. Lye.  
The Youngman's Instructor, and the Old-man's Remembrancer; being an Explanation of the Assemblies Catechism.  
Captives bound in Chains, made free by Christ their Surety; both by Tho. Doolitle.  
Eighteen Sermons preached upon several Texts of Scripture, by William Whitaker.  
The life and death of Edmund Stanton, D. D. To which is added, a Treatise of Christian-conference; and a Dialogue between a Minister and a Stranger.  
Sin the plague of Plagues, or sinful sin the worst of Evils; by Ralph Venning, M. A.  
Cases of Conscience practically resolved; by I. Norman.  
The Faithfulness of God considered and cleared in the great Events of his Word; or a Second part of the fulfilling of the Scripture.   

A Cordial Endeavour TO Prevail with YOUTH to be Pious.  

CHAP. I.  
SInce the first quarrel in the Garden between Man and the Devil, wherein Satan proved so successful, he hath never wanted Seconds to take up his Weapons and manage his warfare against the promised seed. God told the Woman then, I Will put enmity, and hath it not 
Gen. 2. 15.  proved true? Hath it not been so all along from Adam to Noah, from Noah to Abraham, and so to Christ? Mark the whole passages of our Saviour's life, and tell me what day was not to him a persecution? how was he tossed from post to pillar, and from one danger to another? How many wiles and snares did the Enemies contrive and lay for him, that they might take him and 
Mark 14. 1.  put him to death? which though he long avoided, yet at length this their wicked purpose was effected. And now the Captain is taken, the Soldier must look to suffer; 
v. 46.  when the principal is slain, the followers must expect to bleed. The apprehension of Christ could not quench or satisfy the bloody thirst of these blinded Jews, but having laid hands on the leader, they eagerly seek after all the herd. Having rend the Lamb from the fold, they seek to worry the whole Flock, as appears by the Evangelists relation of the Soldiers dealing with a young man that followed Christ. And there followed him a certain young man 
v. 51, 52.  having a linen cloth about his naked body, and the young men laid hold on him; and he left his linen Cloth and fled from them naked; Fled for his life, and glad he could escape with an whole skin. Some would have this tragedy foretold by the prophet Amos; And 
Amos 2. last.  he that is Courageous among the mighty, shall flee away naked in that day, saith the Lord. But I conceive otherwise: that the prophet here speaks of the flight of the Israelites before their enemies, which the Lord himself had threatened of old by Moses 
Deut. 28. 15.  for their disobedience. This therefore of the Evangelist cannot be said to be any accomplishment or fulfilling of any particular prediction of any of the Prophets. But an Historical relation of what befell this young man, and consequently may befall any, who will be faithful followers of Christ in a day of trouble. Which History St. Mark records for two reasons: First, to show the truth of Christ's saying, That the servant is not greater than his 
John 15. 20.  Lord, and if they persecute me they will persecute you. Which saying he bids them remember. Secondly, to discover the Malice of Christ's enemies, whose rage and malice against him was such, that a bare suspicion to be of his party, to be one of his followers, was enough to bring a man into eminent danger of his life. So that it had been Impossible for the Apostles to have escaped their Violence, had not the Divine power of Christ preserved them for that great work to which He had assigned them. For seeing this young man following of Christ, they laid hands on him, and 'twas a narrow escape he made from them. I shall not inquire who this young man was, concerning whom there are different opinions. But only note, his action bespoke his affection to Christ, for he followed him, followed him in bonds, left all to follow him, and that when his own Disciples 
v. 49. 50.  (the great Preachers and first professors of his Name) fled away and forsook him. All which circumstances duly weighed and put together, may make up a demonstration of love and affection. And what this young man did, is the duty of all young ones to do, viz. to follow Christ, that is, to be truly Religious, according to their Baptismal Vow, and the Gospel which they profess and own. To govern themselves by the rule of righteousness, endeavouring to answer the hope they have through Christ of future glory, and the many and great obligations Christ hath laid upon them to duty and obedience. And to convince (you young men) that this is your duty, and to draw you to the speedy and sincere practice of the same, is the end of this small Essay and undertaking. Since I am equally concerned for the good of your souls, with those that are Elder. The soul of the Child is as precious as the soul of the Servant: The soul of the Servant of as much value as the soul of the greatest Lord or Master. And when I consider the general Corruption and looseness of this age, and think how many lie in weight to seduce young ones, some to Popery; others to open profaneness and debauchery, the high way to direct Irreligion and Atheism, I judged it greatly needful (in my place and capacity) to give warning, to discover, and show you your danger, and to prevent it, by exciting you to your duty. If possibly, I may save some of your souls, or at least clear my own. 
Ezek. 3. 8, 19  For when I read and meditate on those words of the Lord by his Prophet; When I say unto the wicked, thou shalt surely die, and thou givest him not warning, nor speakest to warn the wicked from his wicked way, to save his life, the same wicked man shall die in his iniquity, but his blood will I require at thine hand. Yet if thou warn the wicked, and he turn not from his wickedness, nor from his wicked way, he shall die in his iniquity, but thou hast delivered thy soul; I tremble, as well to think what will become of those Watchmen, that warn not, as of those people, who are warned and regard it not. Now though this Essay speaks more directly to you that are younger, yet the matter of it may be suitable and profitable to all, both old and young. For when Elder persons hear how much it behoves young ones to be religious, they may rationally conclude it highly concerns them to be so much more, who according to the Course of Nature have less time to spend, and are so many years nearer to Death, Judgement and Eternity, than the former. I shall therefore entreat your regard to what you read, in the Psalmists Compellation, Young Men and Maidens, Old Men and Children, mind the Word of the Lord, which like the rain falling upon the Earth, shall accomplish the end for which it is sent, either to soften or harden, to be either a savour of life unto life, or a savour of death unto death, to every Soul that reads it. And that my words may make the better and deeper impression, I shall press your duty in this Method.  

1. Show you that 'tis your duty to be Religious in your Youth.  
2. Urge the Utility and safety of it.  
3. Answer the many Cavils or discouragements, that Satan, wicked men, or your own corrupt hearts do or can make against it.  
4. Show the Reasonableness and excellency of it.   
1. It is the Duty of young persons to follow Christ, to put on the Lord Jesus Christ, and to make no provision for the flesh, to fulfil the lusts thereof. To be religious, mindful of God, and the well-being of their own souls, both in this and another world. Hence 'tis that the Wise man, so frequently calls upon young men to hear instruction, to learn wisdom and the 
Eccles. 12.  fear of the Lord; and to Remember their Creator in the days of their youth; that is, know, love, fear, and serve him: for words of knowledge in Scripture imply Affection and Practice, Love and Obedience. Beware that thou forget not the Lord thy God, in not keeping his Commandments, 
Deut. 8. 11.  and his Judgements, which I command thee this day; so that not to keep the Commandments of God, is to forget him; and to do them, is rightly to remember him: thus Solomon requires thee to remember thy Creator in the days of thy Youth; while thou art strong, vigorous, and best able in all the faculties of thy soul and parts of thy body to do good service. So that Question of David, Wherewith shall a young man 
Psal. 119. 9  cleanse his way, hath the force of a command to cleanse and free your ways from all uncleanness, unrighteousness, perverseness and crookedness, and to make them direct, upright, strait and holy, according to the Word. And in the judgement of Jeremiah, this is the proper season for obedience and subjection. It is good for a man to bear the 
Lam. 3. 27.  yoke in his youth. Whether you will understand it of Jugum crucis, the yoke of divine Chastisements, or Jugum precepti, the yoke of Divine Precepts, which is so heavy and irksome to the generality of youth, who cannot bear restraint, or limitation, no not from God himself. Liberty, liberty, they are all for this, not considering that deteriores omnes sumus licentia, we are all the worse for taking more liberty than God allows. And men never meet a more certain and speedy ruin, than when they follow their own Wills. So true is that Proverb of ours, Wilful persons never want woe. Yet as heavy a yoke as this seems to be, young men, you must take it up sooner or later, if you will be saved; and the sooner, the better, the Prophet tells you so: 'tis good to bear the yoke in your youth. And St. Paul, who paid so dear for setting out after Christ no sooner, gives this advice to his young son Timothy, to flee all youthful lusts, and to follow after righteousness, 
2 Tim. 2. 22.  faith and charity. And you read under the Law it was God's ordinance, that in the 
Leu. 2. 14.  Meat offerings of their First fruits, they should offer green Ears of corn. The Gospel of it is this, that God expects and requires a primary and early dedication of ourselves to him. That so soon as we come to age and understanding to dispose of our hearts and affections, we should first offer them to him. For with such offerings, the first fruits, the green Ears, the youthful age, God is well pleased; as you may gather by the favour of God to those persons, who very early devoted themselves to his service; as Samuel, who began to serve God in his minority; Josiah, who at eight years of age did that that was right in the sight of God; and Tymothy, who knew the Scriptures from a child; and the children of the elect Lady, whom St. John testifies walked in the truth. These precepts and precedents from Scripture, 
2 Epist. v. 3, 4.  are sufficient to prove that it is the duty of young men to mind Religion, to walk in all the ways of God, and to take up Christ's yoke and burden, and to follow him, who in the days of his humiliation encouraged such to come to him, by telling them, that of such was the Kingdom 
Mark 10. 14.  of God.   

CHAP II. Containing some Arguments to prove the Equity, and Necessity, and Safety of this Duty, and to enforce the Practice of it.  
§. 1. SIrs, though at first view this may seem an hard saying, and an harsh and unreasonable task; yet upon deliberate and serious thinking, you will find it is founded upon good, upon great, very great reason. It is highly reasonable and just, that God, who made you should have the best of you, the best of your age and time. Now our first days are our best. Optima quaeque dies miseris mortalibus aevi, prima fugit. The choicest part of man's life is that, which first passeth from him. Youth is the Golden age, wherein our souls are brisk and lively, and our bodies active and strong to labour. Now are you fittest and best able to watch and pray, and undergo the severities of Religion. Old age is full of infirmities, dim eyes, shaking heads, trembling hands, and feeble legs: Old men are dull of apprehension, of bad Capacity and remembrance, and clogged with those cares and crosses, which youth is free from. And is there any reason God should be put off with the dregs of old age, when you have spent your spriteful youth in the service of sin? You read that the King of Babel would have young men, well favoured, 
Dan. 1. 4.  without blemish, and such as were of great ability to stand before him, and shall the King of Israel, the Lord of Glory have none to stand in his Courts, but the halt, the blind and the lame, such as David hated? Old Barzillay rendered this as a reason why he was unfit to wait on the King at Jerusalem, his old age; and is old age, which is neither serviceable nor acceptable to men, good enough for God? When you have not a good leg to bring you to God's House, nor good Ears to hear his Word, nor a good Eye to read the Scriptures, nor a good head to retain nor a good Intellect to apply or improve what you read or hear, shall God be served now and not before? Hath God given you those members, senses and faculties perfect and good, and will you not employ them in his service till they are spoiled and fit for nothing? Till the members of your bodies are multiplied by Crutches and Glasses, and the powers of your souls quite debilitated and decayed? is there any reason for this? Were you to present a gift to the King, would you not present the best you have? how much more ought you to do this to God? dare you think he deserves less than man, or will be put off with what man will not accept? If you do, you are vilely mistaken. If you offer the blind for sacrifice, is it not evil, or the lame and the 
Mal. 1. 8.  sick, is it not evil? offer it now unto thy governor, will he be pleased with thee, or accept thy person, saith the Lord of hosts? Take heed therefore you do not reserve that for God, which you would be ashamed to offer to man: he will not accept it, nor is there any reason he should. 'Tis highly reasonable and just you give him the best of all, from whom you receive all you have and hope for.  
§. 2. Youth is the most seasonable time for Religion and the service of God. Then are men most capable of instruction, advice and Counsel; then are they most flexible and most apt and easy to be wrought upon, to be brought to a good course of piety and Religion. Pueri ad omnem disciplinam sunt flexibiliores: ad omnem disciplinam tardior est senectus. There is a vast difference between Youth and old age, in respect of discipline and flexibility. The Wax when 'tis soft receives the best and fairest impression; the Tree while young is most easily bowed. Young persons are most receptive of wholesome instruction, and most easily brought to any thing that is good. Remember this, you that are young, if you shall neglect Religion, slight and shun the ways and Commands of God now, and vanquish all thoughts of God and his service till you are old; you cannot imagine what an hard matter you will find it then, to dispose your minds to holiness, and frame your lives to godliness and Religion: as hard a matter, as for an aged person to learn to read well in a day that never knew a letter in all his life. We say of a man, who hath long addicted himself to sloth, he cannot work. Why what is the matter? hath he not his limbs, his health, his strength, and a Calling to employ them in? yes, but he hath gotten such an habit of idleness that he cannot work, he had rather suffer than labour, want then work. Thus 'tis in respect of Religion, if you now addict yourselves to impiety and sin, and are wholly unhinged as to Religion and the service of God, while you are young, in old age you will find a kind of impossibility to be otherwise, to change your course, seriously to mind Religion, to brook an holy and strict course of life, to imitate, obey and follow Christ whithersoever he calls you, though 'tis to save your immortal souls. There is very much in those words of Solomon to this purpose; Train up a child in the way he should go, and when he is old 
Pro. 22. 6.  he will not departed from it. If thou art trained up in sin, trained up in a lose, licentious course of living in thy youth, when thou art old thou wilt not departed from it. Men think when they are old, than they will mend, than they will forsake their evil ways, leave their youthful vices, and become marvellous devout, holy, heavenly, and close followers of Christ. But very hardly, 'tis the way you have been trained up in, the course you have many years been accustomed to, and you cannot now alter or departed from it. No less power than that which stops the Sun in its course, and turns the Rivers of the south, can stay thy carrier, or turn thee out of the way wherein thou hast so long walked. St. Paul makes it a Peradventure, if such repent and recover 
2 Tim. 2. 25, 26.  themselves out of the snare of the Devil. When men have deferred repentance so long, and been the willing captives of Satan so many years, 'tis an hazard if they repent, recover themselves, and return to God. When the Devil had gotten possession of that man in the Gospel, and it was so hard a matter to cast him out, that the disciples 
Mark 9 20. 21.  of Christ could not do it, with all their power and prayers; when Christ had dispossessed him, and observed with what extremity, foaming and renting, the Devil came forth, he asked the Father of the possessed, how long this had happened to his son? Answer is made of a child. So if Satan get possession of you in your childhood and youth, and continue till you are old, he will plead right and title to you then, and if ever he be dispossessed it will be with great pain, great grief and sorrow, yea and with no small hazard of your life; I mean the life of your soul, for he will hold fast and rend you to purpose  he part with you. As good old Polycarpus said concerning Christ, These eighty six years he hath been my Master, and I his Servant, shall I deny him now, or leave him now at last cast? No, I will die first. So doth Satan say concerning men; This person hath served me from his youth, I have been his master these forty, fifty, sixty years, and shall I let him go now at last cast? no I will keep him mine to the end, if all the power of hell can do it. Therefore now is the fittest and most seasonable time to make choice of the Master you intent to follow and serve, Christ or the Devil; one must be, and which you take to now, 'tis probable you will stick to and serve to your Dying Day. Moreover, if you consider the requisites to a Disciple of Christ, and sincere professor of Religion, you will find Youth the most proper Season to attain them in. If you will be Disciples of Christ, true Christians, and unfeignedly religious, you must be humble and broken in heart for sin. Soul-compunction is necessary to Salvation. St. Peter Converts to Christ were humble and pricked in their hearts, and cried out, Men and Brethrens what shall we do? you must either 
Act. 3. 37.  mourn for sin here, or burn for sin hereafter; Sow in tears if you will reap in joy: And the time of youth is most sesonable for this. The sooner you begin to mourn for sin, your sorrow is like to be the less heavy, and the more kindly. Your hearts have upon them a natual hardness, and if by neglect of repentance they gather a Contracted hardness too, they will be broken with the more difficulty. Custom in sin takes away the sense of it; and the longer you continue in it, the more will you find a senseless stupidity growing upon your spirits. Your Consciences, that are now tender and timorous, and somewhat  and fearful of sin, will by degrees grow hard and seared, and past feeling. Do you not know this by experience, that those sins which a few years since, were a great terror to you, you can now commit without the least trouble? if an Oath or a Curse had slipped from you, or if you had been overtaken with intemperance, what stings and gripes have you felt after it? but now you are frequently guilty of these Crimes, yet without the least remorse or trouble for them. Therefore now is the time for this work, while your consciences and hearts are tender and free from contracted hardness; for the longer you delay, the more difficult will it be to bring your hearts to this duty. Again, you must forsake sin, your hearts must not only be broken for, but also broken off from sin. You must repent and turn 
Ezek. 18. 30. Luk. 13. 3.  from all your evil ways, otherwise iniquity will be your ruin, and you will perish by it; and the longer you continue in sin, the harder will it be to forsake it. Custom will become a second nature to you, and the changing of your Course will be like the 
Jer. 13. 23.  changing the Ethiopians skin and the Leopard's spots. When once sin gets rooting in the heart, and enslaves and captivates the affections, it will be extreme difficult to get it out and cast it off. While the Cockatrice is in the egg 'tis easily crushed. Before sin gets too much life and strength, you may with the better success oppose it, and with the greater ease gain victory over it. Now is the time to open your hearts and give entertainment to Christ, who is said to knock 
Rev. 3. 20.  at these doors by his Word and Spirit, which you must open to him, as ever you expect he should open heaven to you; and become subject to him in his Kingdom of Grace, if ever you will reign with him in his Kingdom of Glory. And doubtless the fittest season for it is now in youth, for if you shut these doors now, you will find them fast bolted and barred when you are old. Sin in the soul is like rust in Iron, it renders it unapt to move, though pulled with great strength. The Devil is a subtle adversary, and the longer you permit him to hold possession of this Royal fort, the more will he fortify it against Christ, and beat off with the more ease, whatever assaults are made upon you by the Word and Spirit of God. Christ will enter most willingly, if you will receive him, he desires it, he seeks it, behold I stand at the door and knock; but if you refuse, your affections will be more allenated, and hearts more hardened. Qui non est hodie cras minus aptus erit. If you are not inclined or disposed to God, to Religion, and that that is good, to day, you will be more indisposed to morrow: if you are not willing Christ should take possession of your hearts this week, or month, or year, you will be less willing the next. The sooner the better. That proverb is true here, and cannot be crossed, Blessed is the Wooing that is not long a doing. O blessed and triple blessed is that Soul, that is early married to its Saviour, betimes espoused to Christ, as its Husband, Head and Lord. Now therefore is the time to gain and flourish in Grace, which is the Earnest of Glory: to set up the Kingdom of Christ 
Luk. 17. 21.  within you, as ever you hope to be admitted into his Kingdom above you.  
§. 3. An early practice of Piety and Religion will bring you the greatest comfort. A pious Youth makes a joyous old Age. Age is a time, wherein we are to solace ourselves with the remembrance of our forepast life, to feed upon the spiritual stores, upon the graces, comforts and Experiences which your former godly and Religious course of life hath gained you. For this reason 'tis that Solomon sends the young sluggard to the Ant or Pismire to learn prudence, which gathereth her food in the Summer, 
Prov. 16. 6, 7, 8.  and layeth up her store in the harvest. If you sleep in harvest, sloth, sin away the summer season, what will you live upon in winter? will not spiritual want and poverty pinch you in old age? But if thou art Religious in thy youth, diligently careful to lay up a stock of grace and virtue, a store of prayers and good works, in thy youth, than thine old age cannot but be attended with joy and comfort, peace and plenty. You say usually, you must work when you are young to keep you when you are old. 'Tis true here, you must work the works of God and of Religion while you are young, to support you, comfort you, and keep you from despair when you are old. Do but think, what peace, what comfort an old man can have, who is about to leave the world, and hath all the sins of his youth flying in his face, following at his heels, and waiting when death shall give them an opportunity to accompany him to Judgement. When he shall remember that in his youth he forgot God, and spent the prime of his years in the Devil's service, in rioting and drunkenness, chambering and wantonness, in strife and envy: I say, what peace, what comfort can he now reap of those things where of he is ashamed, where with his conscience is terrified, and soul wounded? How loath is he to leave the world, how unwilling and afraid to die? How doth his aged heart ache, his shrinked flesh tremble, to think of Death and Judgement? Who can express the horror and disturbance of his mind, when his Reason tells him he is too weak to live, and his Conscience, that he is too wicked to die? Whereas, when a man can truly say, and his conscience bears him witness when he is old, that he hath laid out his youth and strength for God, in the practice of piety and service of his Saviour, when he can now say, he hath made Religion his business; the glory of God and his own salvation his main work and design in his youth; when in a word he can say with old Hezekiah, Lord 
Isa. 38. 3.  remember that I have walked before thee in truth and with an upright heart; what an heart full of comfort, what a mind full of peace, what a soul full of joy shall that man have, in old age, even in death itself? How cheerful may such an old Simeon sing his Nunc dimittis, Lord now let thy servant departed in peace, for I have sought, and the eye of my faith hath seen thy salvation, which thou hast prepared for me? Therefore if you would be joyous when you are old, be Religious while you are young. Qualis vita, finis ita. As is your life, such shall your end be. To me to live is Christ, to die is gain, saith the great 
Phil. 1. 21.  Apostle: And 'tis the righteous hath hope in his death, saith Solomon. And you deceive yourselves, if you think you may live viciously and yet die happily. Holiness in youth is the Tree, upon which the choice fruit of Comfort in old age alone groweth.  
§. 4. As it will bring the most Comfort, so it deserves the greatest Honour. To see young persons following Christ by an holy and heavenly life, 'tis honourable and deserves the gteatest commendation. It is written in the Gospel, that when Christ heard a young man say, he had kept the Commandments from his youth, he loved him; to show how God loves the early obedience and devotion of young ones to himself. To speak in the Scripture language, God honoureth such, for they greatly honour God, and them that honour me, will I honour, saith the Lord. Yea and God makes 
1 Sam. 2. 30.  more account and takes more notice of a little goodness, a little holiness and obedience in a young person, than of a greater measure in him that is elder. When Jeroboams child was sick, God sent him word by 
1 King. 14.  his Prophet, that his child should die, and that he only should go to the grave in peace of all Jeroboams family, because in him was found some good thing towards the Lord. There could not be much good in him being but a child, and bred up in Idolatry too; yet because some good was found in him being so young, God took a liking to him, and shown his acceptation of him, by conferring that favour and honour upon him above all the Family, that he should go to his grave in peace. And Solomon tells you, that Religion carrieth length of 
Pro. 3. 16.  days in the one hand, and honour and dignity in the other; and she will confer it 
Pro. 4. 8.  upon thee, she will bring thee to honour: and the Lord honoureth them that fear him, saith David; where Fear is put for all Religion 
Ps. 15. 4.  and Worship towards God, and those that devote themselves to him by an holy fear, will God honour. And the sooner you do this, the greater love and honour, the greater favour and esteem will God have for you. Yea, as it will procure you honour from God, so from all good men; Religion and piety is the Image of God in man, and wherever a good man sees this he cannot but honour it, and those that bear it. St. Paul writes to his Romans, to show singular respect to Andronicus and Junia, as persons of Note, upon this 
Rom. 16. 7.  consideration, because they had the happiness and honour to be in Christ before him. And surely 'tis the greatest honour and happiness in the world, to be early in Christ, early in the Covenant of grace. Is thy Servant in Christ? is he Religious and devoted to God? he is more honourable than thee his Lord and Master, who art irreligious and out of Christ; and shall be preferred before thee in the favour and esteem of God, both in this world and that to come. Nay Religion will make you honourable even in the eyes of the wicked. Jehoram a wicked King honoureth and waiteth upon a Religious Elisha; proud Herod reverenceth the holy Baptist. Piety is a silent but a powerful Orator; to persuade all that see it, to love and honour it. What Diogenes said of Learning; is truly applicable to Grace and Religion, it makes poor men Rich, old men Happy, and young men Honourable. It gives such lasting honour, as the rusty teeth of old Time can never eat out; the Name of the 
Ps. 112. 6.  righteous shall be had in everlasting remembrance. Would you be truly great, then be sincerely good. For true honour (of which all men are greatly ambitious, non parvas animo dat gloria vires: immensum gloria calcar habet: The itch of honour, scratch till the blood come, still abides) is not attained by building of Babel's, nor by gathering wealth, or adorning yourselves with the plumes of pride. Pharaohs Horses may have costly Trappings, and the Midianites Camels chains of gold: 
Cant. 1. 9 Judg. 8. 26.  nor yet by being Masters of mischief, or notable for some act of villainy: as he who to get himself a name, burned the famous Temple of Diana. Can any man think the dunghill of wickedness, a fit Mine to dig an honourable Name from? Or that the only way to make a man sweet, is to wallow in Jakes' and Kennels? Certainly Grapes grow not on Throns', nor Figs on Thistles: Neither is the sweet Ointment of an honourable estimation, or good Name (which Solomon saith is better than life) compounded of those stinking ingredients, pride, lasciviousness, prodigality, covetousness, intemperance and profaneness. No, the name of the wicked shall rot, in despite of all Offices, Preferments, Titles, Policies, or favours whatsoever. Their impious deeds, wherein they gloried while living, shall be raked up to their reproach and dishonour, by after ages. cain's malice, and Pharoahs' pride and rebellion against God, have hitherto kept pace in the world with Abel's devotion and Moses his meekness. And as the names of the wicked are thus torn on earth, so their souls are committed to hell, covered with shame and delivered over to everlasting contempt. Impiety 
Dan. 12. 2.  therefore is not the mean to true glory. But the way to true and lasting honour, is to seek it by a Religious conversation. A good name ariseth out of things true, just, honest, lovely, and of good report. Famam extendere factis, hoc virtutis opus. Whoever would be truly famous must be really Virtuous. Be faithful, sober and just, honour God and do good, and you shall be honoured of God and good men while you live; and when you leave the world, you shall leave your name a blessing to Posterity. Your remembrance shall be sweet, your name a perfume, and your memorial precious. In a word, do worthily in Ephrata, and so be famous in Bethlehem. Virtue 
Ruth 4. 11.  and Religion shall emblazon thy name, when nothing else will, or can. A Field of sincerity charged with the deeds of piety, cannot but be accomplished with the Crest of Glory.  
§. 5 Now is the most Acceptable time. What the Apostle saith of the day of the Gospel, I may say of the day of Youth, Behold now is the accepted time. The 
2 Cor. 6. 2.  Noontide or Evening of thy life may be acceptable; some are received at the eleventh hour. But the Morning is most acceptable. God is pleased to see young sinners looking and enquiring after a Saviour, to see them setting out for Heaven betimes, and seeking the Kingdom of God in the first place, before Satan or the World hath revished their Virgin affections. The youngest disciple was the beloved disciple, and Christ's first care and Command is for these, Feed my Lambs. O these are most 
Joh. 21. 15.  acceptable and dear to him; because their Graces are most visible and conspicuous. Early goodness is like the morning blush, like the first opening of the Rose, like a Diamond set in a Ring of Gold. It hath a Delightful fragrancy and a glorious lustre, every one's eye is upon it, and every one that is truly godly admires and loves it. As the witty speeches of a prattling Babe are many times more taken notice of, than the grave say of an old Cicero, so early grace in young converts is more observed than in those of grey heads. The beauty of their virtue doth then shine clearest, and the power of it doth then appear greatest. To see young ones delighted in reading and hearing God's Word, much in Prayer, frequent at Sacraments and other holy Exercises; to see young persons deny themselves, taking up the cross and yoke of Christ, casting off the World, mortifying the flesh with the affections and lusts of it, deafening their ears to all enticements and allurements of pleasing sins, advising others so to do. To see there manfully opposing and conquering the Tempter in his wiles and policies, following God fully, and with full purpose of heart cleaving to the Lord, none but must needs take notice of this. The grace of Christ in them is so powerful, and the activity of that grace in them so lively, that it must needs be visible. And this tending much to God's glory, must needs render them more acceptable. Add to this, that your strength to serve God is greatest, 
1 Joh. 2. 14.  and your time longest; which gives you this double advantage: you may not only escape many pollutions in the world wherewith others are defiled, to the dishonour of God, and wounding of their own souls; but you may bring much glory to God in your generations. God hath work enough for you to do, all tending to his glory and your own salvation, throughout the whole day of you lives, though you begin in the Morning of your Youth, and continue very diligent till the weary Evening of decrepit Old age overtake you. I might instance in some of the chief part of your work; you have a Pardon of sin to sue out, Evidences for Heaven to clear, corruptions to mortify, lusts to subdue, a treasure or store to lay up, graces to gain and improve, temptations to resist, enemies to defeat, Relations to mind, and many duties towards God and men to discharge; work enough for the whole day; to do all this well, begin as soon as you will, as soon as you can. And as a Master, who hath many servants, and a multitude of business, is best pleased with that servant that goes about his work betimes, and continues at it all day, because he doth his Master the most service, and brings him the greatest gain; so God, who hath variety of work for his people and servants, is most delighted with those that set to it betimes, and continue diligent in his service to the end. I say of all others, these are most acceptable to God. God's Firstlings are his Darlings, for these do him the most service, and bring him the greatest glory.  
§. 6. Now is the most safe time in respect to yourselves, your own souls. At first if you be careful, no doubt but you may prove successful in this great and weighty concern, soul-work, God-work, eternity-work. But if you make delays, you run your souls upon great hazards and uncertainties. There are many dangers and great peradventures in a little delay. Your lives are perfectly uncertain, since no age is fenced or secured against the kill Shaft of Death. Some Flowers are nipped in the bud, some springs fall into the sea, as soon as they rise out of the earth. The thread of life in some is soon cut off; and the candle blown out almost as soon as lighted. When you walk through a Churchyard, you may see little Graves and small skulls, as well as great ones. And you hear of many snatched away in the full strength and prime of their years. So that you may die while you are young; and without piety and grace, be damned while you are young. Therefore 'tis most safe to become Religious, and secure your salvation in the first place, having no assurance of your life for a day, and being subject to Death every moment: Nor have you any security of the means of Grace; though with Hezekiah you had a Lease of your Life, and for as many years as the longest lived Antedeluvian arrived to, yet you have no assurance that God will hold the light of his Gospel to you, to the period of that long day. Now you have means and opportunities, lights and helps, Sabbath upon Sabbath, line upon line, one motion and call upon another, to remember your Creator, to make Religion your business, and to mind Heaven in good earnest; and if you will not do this now; if you will be idle and unfruitful, and run the hazard of what God can do, he can and may quickly take away his Gospel from you, and turn your light into darkness; that like the blinded Sodomites for Lot's door, you shall grope for the straight gate to Heaven, and not find it. He that can sweep away thousands by a Plague, and by devouring burn lay stately Towns and Cities in the dust, can find out a way to bring a famine, not of 
Amos 8. 11.  bread, but of hearing the Word of the Lord, so that you shall run from one end of the Land to the other to seek the Word, and shall not find it. I know you cannot be ignorant, that at this very day there are many in England that pull hard for it, to take away the Means of Grace and knowledge from you: To take away the written Word; and to give you a Legend to read instead of a Bible; The Gospel of the Virgin Mary, or of St. Francis, in lieu of the Gospel of Christ; and dumb Idols to worship instead of the living God. And I must tell you, if the youth of this Age, if the present rising Generation done't speedily heighten and increase their regard to Religion, and their esteem of God's Word and Ordinances, Gods Ministers and the means of Grace, I fear lest God should suffer those things to come to pass. For why should God continue that you care not for, and will not improve; but account rather a burden then a benefit? But put case none of all this should be, but that the day of your life should belong, and the day of the Gospel as long as it; yet there is still a further hazard in delay, in regard of the uncertainty of Gods working with the Means: For the wind of the spirit bloweth when and where it listeth. You may now feel the fair gales and sweet breezes of the spirit moving upon your hearts, and blowing fair for Heaven, and if you do not now hoist the sails, the wind may slack, and duller, and you may be becalmed for ever: God may say, his spirit shall strive no more, or swear in his wrath you shall not enter into his rest. Now God calls, if you will not hearken, you may call and cry hereafter and he will not hear. Then shall they cry unto 
Pro. 1. 24. etc.  the Lord, but he will not hear them. But they refused to hearken, and pulled away 
Mich. 3. 4.  the shoulder, and stopped their ears that they should not hear, they made their hearts 
Zech. 7. 11, 12, 13.  as an Adamant stone, lest they should hear the Law, and the words which the Lord of Hosts, hath sent in his Spirit, therefore it is come to pass that as he cried (that is the Prophet) and they would not hear, so they cried and I would not hear, saith the Lord of Hosts. This is sufficient to caution you to take heed of stopping your ears when they should be most open and ready to hear. Do you not read of Esau's weeping for the blessing to no purpose; of the foolish Virgins going to buy Oil too late; and of our Saviour's telling Jerusalem, that her day was spent, and those things belonging to her peace were hid from her eyes? And done't these sad examples tell you, that there are many, who have the sun of mercy set to their souls, before the day of their lives may be half spent? that God ceaseth to call, Christ to invite, the Spirit to strive, and obstinate sinners are given over to hardness, judicial hardness, and to treasure up to 
Rom. 2. 5.  themselves wrath against the day of wrath, and the revelation of the righteous judgement of God; which is the greatest judgement 
Act. 28. 26, 27.  on this side Hell? And may not this heavy sentence pass against you when you are old, who wilfully neglect God and Religion while you are young; seeing God is just and righteous in all this? Justum est ut à Deo contemnatur moriens, qui Deum Omnipotentem contempsit vivens. 'Tis just with God to contemn thee old and dying, who hast despised him young and living; not to know you then, who will not know him now; not to accept the blue Milk, when the Devil hath sucked all the Cream; just with God not to accept a Sacrifice from those hearts and hands of yours at death, which never knew how to offer but to Beelzebub all your life. Be wise therefore and consult your own safety, which lies in being religious betimes, in following Christ by an holy conversation while you are young; then come life, come death, if you have hold by faith but of the skirt of his garment you are safe, and not before; and 'tis (you see) a threefold Peradventure, if you refuse this now, that you shall gain it hereafter. Peradventure you may die young, peradventure you may be deprived of the means of Grace, or peradventure God may not hereafter work with the means, but leave you to a judicial hardness.  
§. 7. Last of all weigh this: You cannot begin so soon, but your time will be spent by that time your work is done. Young men, if once you become Christians indeed, disciples of Christ in truth, as you enter upon a very profitable and honourable, so upon a very difficult calling. You have now a very great work lying upon your hands, and but a short time to dispatch it in, many Irons in the fire, which call for your continual attendance. If you consider seriously, in how many Relations a Christian stands, and how many duties each of these Relations require, you will acknowledge you have time little enough for the discharge of them. For how many duties are required of you, as you are creatures to God, how many more as Subjects to a Prince, how many more as Brethren, as Servants, as Masters, how many more as men, as Christians, in Relation to yourselves, your own souls, in the whole converse of your lives? Take a review of these by serious reflection, as every one is multiplied into many, and then tell me, Whether you can begin to be Holy and Religious too soon; whether when your time is gone, you will not wish you had begun sooner, or that you were to begin again, that you might do your work better, doubling your diligence for God and your own souls; whether when your life is spent, you will not give the same counsel to others that I give to you, and say, O remember your Creator in the days of your youth, and make Religion and the serious practice of holiness and righteousness your study betimes? Let me be your Monitor, who know by experience, what a task you have in hand, which calls for all your strength, time and diligence, if you would approve yourselves faithful to God. My time is gone, I am dying, and going to give my account, I wish I had begun sooner, and wrought harder after I begun. Therefore mind the words of a dying man, (for such have the best and deepest Impressions of things to come, as well as of things passed upon their minds) cast off the world and the vanities of it, seek the Kingdom of God and the righteousness thereof in the first place. This will bring you the soundest peace and greatest comfort in old age, and upon a dying bed: This no doubt, will be your advice to others then; be persuaded to take and follow the same now. 'Twill be your honour, your crown, your glory here, and it will bring you to a glorious crown and endless happiness hereafter.   

CHAP. III. Showing the many Prejudices Satan raiseth in the minds of men against the Way of Religion.  
SAtan, who is the grand Enemy to God's glory and man's salvation, useth his utmost Power and policy to raise a prejudice in the minds of young men against the ways of Christ, and the practice and pursuit of what is good. And this he doth by making false and unjust representations of the ways of God and Religion.  
§. 1. And first he reproaches the way of Religion, wherein all the disciples of Christ walk towards heaven and happiness, as uncertain and doubtful. Do you not see, saith the Accuser, how the professors of Religion and professed disciples of Christ are divided in their Judgements, how many different persuasions they are of, and how one party decries the other? One cries this is the way, another that, a third differs from both the former: And every one applauds his own way as best and safest, and exclaims against all others as erroneous and dangerous: And how shall you, young Novices, of immature parts, short experiences, little reading and weak judgements, know which is right, or which to choose? Alas! you are not able to determine; therefore you had as good stay where you are, till all parties are agreed, and all parties unite and join in one, and then you may venture. Thus he inveigles you to stand off from God, upon pretence there is no certain way of serving of him agreed upon, and if you take the wrong, you no whit mend the matter, and had as good go on in the way you are in, though it be the way of sin, which is the infallible road to death and hell. And I would to God the Devil had not so much advantage here, as he hath; that he had not so just ground for this prejudice against Religion and the way of holiness, as he hath, by the many endless divisions, groundless factions and different persuasions that are amongst professing Christians, and professed followers of Christ. For I am persuaded nothing doth more startle young ones, and more stagger old ones, causeing the one to departed from, and the other to keep out of the way of Religion, and from following Christ in the way of his Commandments, than the shameful and unchristian divisions that are amongst us. And if God do not (which for his Mercies, his Churches, his Gospel's sake I earnestly beg and hope he will do) unite us, our divisions in Religion will terminate in the destruction of our Religion. For a Family, a Church, a Kingdom divided cannot stand, saith he, whose word shall stand, when the Heavens and the Earth fail. And these Killing Maladies to Religion and sound practice of piety, every follower of Christ, or sincere Christian ought to bewail, and in his place to endeavour the healing of. But yet this is a vincible prejudice, and to this stratagem and wile of the Devil, answer may be given.  
1. That there is a necessity that there should be Heresies; the Apostle tells you so, and gives you the reason for it, viz. That they which are approved might be made manifest. There are two ways, 
1 Cor. 11. 19  whereby God tries his people, and makes manifest their sincerity. One is by Persecution; when Persecution ariseth many Hypocrites drop off, and Formalists flinch away from the Truth, and forsake their Religion and the bold profession of it, leaving the sincere to bear all the brunt and burden. The other is by Error and heresy: And here many that have held out some time, fall away, drinking in the poison of damnable Errors, to the destruction of their souls: While the sincere hold fast the Truth, and stand to their profession, thereby discovering what they are; sound Christians, whom no Persecutions can alter, or Errors corrupt. So that divisions are useful, not to beat you off from, but to try whether you are firm and well grounded in Religion. And if for these you desert Christ and the ways of holiness, this is so far from vindicating or excusing you, that it declares and condemns you for dissemblers and Hypocrites, that have in you no sincerity or stability at all. Beware therefore you do not suffer the Devil thus to delude you, and mark you for his own.  
2. Besides, if you resolve never to be Religious, till all professing Christians are of one mind in Religion, you must never be so; never set a step in the way to Heaven while you live, nor look to enter into the Kingdom of God when you die; because this is never like to be in this world. If when there were but two brethren in the world, there was a difference, and that about Religion or Sacrificing to God; if in the first Christian Churches in the Apostles days there were Divisions, when the number of Professors was small; now there are many Millions, how can you expect a perfect Union? He that takes up a resolution neither to eat nor drink till all the Clocks in the Town strike together, or till all the Cocks in the Parish crow together, or till all his singers are of one length, and all the spires of Corn or Grass in the Earth are of an equal height, must also resolve to starve and die. So if you resolve never to leave the ways of sin, never to look after salvation by turning your feet into God's Testimonies, but to remain Sceptics in Religion, and perfectly unhinged as to the principles of Religion, and practice of piety and holiness, till there be a sweet harmony, a perfect Concord and agreement in all things amongst the professors and followers of Christ, you must also resolve to die in your sins, and perish everlastingly. This trick and prejudice of the Devil against Religion is as old as Christ, as old as the 
1 Cor. 3. 3, 4, 5, etc.  Gospel, yet thousands have been true followers of Christ, and are gone to Heaven for all that; therefore let not Satan deceive and shut you out, or make you fall short of Heaven by this delusion.  
3. 'Tis also to be considered, that though there be some difference and dissension amongst the sincere, amongst the true professors of Religion and followers of Christ; yet 'tis chief (if not only) in the Modes and circumstantials of Religion, not the Fundamentals. They are all in the way to Heaven, they differ only about the nearness and cleanness of the way; some say this is the purest way and some that, but they all tend to the same place, to the same Port, Heaven. Now suppose two of you were to eat together, and you cannot agree about the sauce, will you therefore never eat; Or to be clothed together, and you differ about the trimming only, will you therefore resolve to wear no , but to go naked? Why, Ceremonies or circumstantials are but as the sauce or trimming to Religion; and shall disagreement about these fright you from the substance? God forbidden. Let not Satan thus blind and baffle you of your very reason. All true Christians agree in the main; their Journey is for Heaven, and at the end of it there shall be peace, concord and harmony never to be broken more. And to guide you in your Journey, you are to observe when differences arise about circumstantials and Ceremonies, which side the Lawful Magistrate is of, and what his Injunctions are in the case; which must bear a great sway with you. For if it appear not that what the Magistrate enjoins, is as clearly sinful by the Word of God, as it appears by the same Word, Obedience to Magistrates is a duty, than you are to obey and join with the Established Church; otherwise you neglect a certain Duty for an uncertain, and run upon a known sin to avoid what is only suspected or doubted to be so; which not considerate person will be guilty of. And certain it is, the Devil could never stave you off from being Religious by this wheadle, the Divisions that are amongst Christians, if you would but consult your own Reason. For if it be any reason to hold out because of differences, then to come in and to be Religious, so far as we all agree in Religion, is highly reasonable. Well, get but this start of the Devil, and you win the Goal. For all the professed followers of Christ agree thus far, that all known immoralities and vices are to be forsaken, as leading to Hell and to destruction, and that all the moral Duties are to be done and practised as the way to Heaven and happiness. Now be but persuaded to this, to flee all youthful lusts, rioting and drunkenness, chambering and wantonness, cursing and swearing, cheating and lying, pride and revenge, malice and envy, and oppression and covetousness, which all the sincere professors of Religion and followers of Christ agree to be sins, and aught to be avoided, repent of and forsaken: And on the other hand, perform all christian duties, which the Word of God plainly requires, consisting in devotion towards God, righteousness and charity towards others, and sobriety towards yourselves, which all true Christians agree aught to be performed and done, and the force of the Devil's argument falls. But because Christians differ in some things, which are Niceties, therefore to do nothing in Religion, no not those things wherein they all agree; not to leave those vices which all agree aught to be abandoned, nor discharge those duties, which they all agree aught to be done, is highly unreasonable: This is to grant the Devil more than he asks, and to give him such an advantage, as he could never expect from a rational Creature, much less from a professed Christian.  
4. Add to all this, that this is a mere Calumny and unjust charge of Satan's upon the ways of God. The way of God and Religion is certain, whatever Satan suggests to you; and the seeming uncertainty ariseth from our blindness, or difference of sight. Till we can all see with one eye, or all attain the same measure of knowledge and understanding, we can never be of the same mind in all things, either civil or religious. How different are men in their opinion, in the same trade or calling: Yet the Devil cannot persuade them to lay aside their callings and employs because of this. Wherefore let him not by this prejudice keep you any longer off from your Christian calling: But resolve for Heaven speedily and in good earnest; and take the plain way of faith, repentance, and an holy life, which Christ in his Gospel hath plainly prescribed you; and beg of him to direct and uphold you in it, and doubt not but you shall go safe to Glory. For as many as walk according to this Rule, Mercy and Peace shall be upon 
Gal. 6. 16.  them. And to close this First particular, remember this [young men,] whose consciences tell you, your lives are yet irreligious and unholy; and treasure it up as a strong shield against this fiery dart of the Devil: That whatever uncertainties or differences Satan may suggest to be amongst Christians in the way to Heaven; there is no difference or dispute about this, that the way of sin is the way to Hell.  
§. 2. Satan doth prejudice young men (and others) against Religion, and serious practice of Christianity, by representing it as a reproachful undertaking, a scorned and derided calling; which none but a company of Milksops, timorous women and half-witted men will take upon them. Have the Pharisees or Rulers 
Joh. 7. 48.  believed on him? what great or wise men, what men of repute in the World, what brave or noble spirits or minds are there that regard or trouble themselves with these things? and can you brook the loss of such men's countenance and favour, or endure to be slighted and frowned on by these? or can you bear the reproach of your old Cronies and associates, that they should digitis not are, point at you wherever you go, saying, There goes your convert, how like a Fanatic, a fool, he walks, and looks as if he had neither life nor soul in him? This saith Satan you must expect and meet with, if you will be so precise and singular, and can you bear this?  
1. Well, be it so; Yet to overcome this prejudice against Religion and the practice of it, think who they be, that are offended at your new course of life, and well-doing: They are the most vile, contemptible people in the world, that vilify the ways of God, and sincere followers of his Son; And it is most absurd and ridiculous in them to do it: 'tis as if a man should laugh at the shining of the Sun; as if a crooked and deformed person should deride one that is strait and beautiful; as if a company of Vassals should vilify those that are at liberty: Yea, as if a company of condemned Malefactors should laugh at all that are not in the same condemnation. And therefore their derisions and reproaches are not at all to be valued or taken notice of.  
2. Though you may be reproached for being good, religious and holy, by men, yet you are most highly esteemed of God, and most dearly beloved of Jesus Christ. He esteems you as the most excellent persons here, and will own you, reward and crown you, in the face of the proudest scorners, at the last day. Those persons you read of in Heb. 11. who were vilified and reproached as the Rubbish and Off-scowring of the world, were the men (saith the Apostle) of whom the world was not worthy. The World, as highly as it thought of itself, and as meanly as it judged of them, was not worthy of their company; and for whom God had provided some better thing than the world is. Now having honour and 
Heb. 11. 38, 40.  esteem with God, what need you value the reproach or scorn of men? This is but the common lot of the righteous, to be debased and vilified by the wicked: Jeremiah not worthy to live, David the song of the Drunkards, Job an Hypocrite, and St. Paul a pestilent fellow, and mover of Sedition; nay Christ himself, who had no sin in his Nature, and did nothing amiss in his Life, was vilified and reproached, beyond what you ever were or can be: He was reputed an Impostor, a cheat, an enemy to Caesar, a Blasphemer, a Friend to Publicans and sinners, a conjurer, who cast out Devils by Beelzebub, the Prince of Devils. And were Christ now on Earth, the Hectoring Atheists, and hellish Ishmaels' of our time would mock and scoff at him. For 'tis not you, but your godliness; not you, but Christ in you, that they deride and vilify. Now what Christ said of persecution, is true of derision: If they persecute me, deride me, they will also persecute and deride you; and surely if you have your Master's fare, you have little reason to complain. Moreover, these men shall one day pay dear for their taunts and scoffs at the followers of Christ, when he shall come in the Glory of the Father, 
Matt. 18. 6. Judas v. 14, 15.  with his holy Angels, to take vengeance on them for all their hard speeches against the godly: When they shall wish their tongues had had as many blisters on them, as their Jaws had teeth: wish that their tongues had cleaved to the roof of their mouth, yea that they had never been. For they shall be now convinced Christ was the Butt they shot at through your sides; who will now reward them for what they have done against you, or said against you, as said and done against himself. And their bitter scoffings shall now be turned into hellish and eternal howl. Now they would lie at the feet of the meanest of you who are found holy in that day, to share with you in your happiness, if it might be. Therefore when you have any thoughts or Motions of serving God and setting your faces Heaven-ward, be not disheartened by this, the reproaches of wicked men. They are not to be regarded, they did the same to Christ himself, you are never the less, but the more Esteemed and Beloved of God, who will shortly convince the mad world, who are the most worthy, and render to them a full and just recompense of reward.  
§. 3. The Devil endeavours to quash all thoughts and purposes in young persons, of being Religious, by representing Religion as too difficult and hard for them: Tells them, that the way which is called holy is marvellous uneasy, and paved throughout with difficulty. As the disciples once said to our Saviour, when they heard him declare 
Joh. 6. 60.  himself to be the Bread of life; and that they which did not eat his flesh and drink his blood, had no part in him. O say they, this is an hard saying, who can hear it? So saith Satan to young men, when they hear of the necessity of following Christ, of the necessity of being Religious, holy, and walking circumspectly: O this is a rough way, who can walk in it? There are many harsh say in Religion, which you cannot hear, many heavy yokes which you cannot bear, and many hard duties which you cannot do. Can you endure to hear of renouncing the world, mortifying the flesh, and denying yourselves your youthful sports and pastimes, and all innocent and necessary delights and Recreations? To be tied up to a strict austere, precise life, living like Diogenes in his Tub, or an Hermit in his Cell, never giving yourselves liberty to please yourselves in one sinful action, in one graceful Oath, gainful Lie, or wanton dalliance? can you go bound hand and foot, and tongue-tied all your days? can you hear these say, and truckle to these intolerable restrictions? You can never bear it, never brook it, to continue constant in a way so difficult. Is not the way you are in, where you have all the liberty you can desire, much better? Are you not greatly imprudent to be bound, who may go free? Free from the severities of Religion, and niceties of holiness, which the way of wisdom is made up of, and which all the followers of Christ must daily and hourly observe, or else they can have no peace night or day? Thus doth this hellish adversary, by his wiles, wind himself into the hearts of young persons, that he may gain upon them, and win them to his will, to their eternal perdition, if they yield to him. But to obviate so great an evil, be always prepared with these, or the like Meditations.  
1. That the most difficult things, are the most Excellent. Difficilia quae pulchra; difficulty implies excellency; the way of Religion though difficult, is excellent. 'Tis called a more excellent way. 'Tis 
1 Cor. 12. ult. Rev. 15. 3. Prov. 3. 17. Prov. 8. 32. Psal. 110. 24, 25.  the way of truth and righteousness, a way of peace and pleasantness, a way of pleasure and delightfulness, yea a way of glory and happiness. And what difficulty will not men go through to obtain things excellent? what hazards and hardships do men expose themselves to for Silver and Gold, for Pearls and Diamonds, and such things as are excellent in the world's esteem. So grant there be some difficulty, in following Christ, yet oppose its excellency to its difficulty, that it will bring you to honour, peace, plenty, to a Kingdom, a Crown, to Rivers of pleasures, and a far more exceeding and eternal weight of glory, and you will yet conclude it the best choice you can make. 'Tis also absolutely necessary you must walk in this way, if ever you will be blessed or happy in this world or that to come, and this you are convinced of.  
2. Add to this, that the difficulty lies not in Religion, but in your own lusts, that clog and hinder you in your Christian course, called by the Apostle that weight 
Heb. 12. 2.  which so easily besets us. Let a man who hath fetters on his feet walk in never so smooth a path, yet he complains; whereas were he free from these, he could go cheerfully on, making no complaint of the way at all. So though the way of God's Commandments be never so delightful and fair, yet while you are clogged with the weights of sin, and fetters of your lusts, no wonder you find some tediousness and difficulty in it. But as the Apostle exhorts, lay these aside, and you will find this way so pleasant, that you will walk in it with great delight, with much pleasure, and without much complaint. And the greater progress you make in it, the more easy and delightful will it be to your souls; as it was to St. Paul, who met with as rough a path in Religion, and as great difficulties in following Christ, as you are like to meet with; yet he delighted in the 
Rom. 7. 22.  Law of God, after the inward man, that is, the new man. This way was once as cross and difficult to St. Paul, as it can be to you; yet afterwards it was his delight. 'Tis true, as St. Paul, would not so; that slothful, lazy part, thy old man, will never take pleasure in God's service, but thy new man will. Wherefore let not Satan deceive you, by his false impositions on God and Religion. For what difficulty is, ariseth from himself and your own sins. Were you in some measure rid of these, and love to them, the practice of Religion would be more pleasant and easy than the Devil represents it to be. For the divine power and grace will assist and strengthen you in it; which is able to make this difficult way delightful, this crooked, thorny way (as Satan and sin make it) smooth, straight and plain before you. Christ hath as much power now as ever, to make the blind to see and the lame to walk. God by the powerful aid and influence of his holy Spirit and Grace, can make those feet that have been swift in the ways of sin, nimble and strong in the way of holiness; those hearts of yours which have been ravished with the pleasures of sin, the delights and vanities of the World, he can as strongly and powerfully incline to delight in his Commandments. He can give you new wills, affections, desires, new aims, purposes and ends; so that you shall tend Heaven-ward, mind religion, and follow the example of his Son Jesus Christ with great readiness. He can make the severest precepts pleasant, the hardest part and most difficult duties of Christianity delightful to your Souls; yea his whole service perfect freedom. Nor is God only able, but willing to this; Nay, he hath promised to help by the assistance of his Spirit; the Spirit of truth will 
Joh. 16. 13. Luk. 1. 79.  guide you. Christ will be your leader; and God hath said he will write his Law in your hearts, take away your natural enmity and indisposition, and give you a sutableness of heart and spirit, to walk in his statutes, and to keep his Judgements and do 
Jer. 31. 33. Ezek. 36. 26, 27. 2 Cor. 7. 1.  them. Having therefore these precious promises, cleanse yourselves from all filthiness both of flesh and spirit, and perfect holiness in the fear of God; never doubting, but that your sincere endeavours shall prove successful; and that there is no difficulty in the way to Heaven, but the divine assistance and your own diligence. will carry you through it.  
3. And whereas the Devil would discourage you by suggesting great difficulty in the way of Religion, know 'tis far easier than the way of sin. 'Tis easier to follow Christ than the Devil. The yoke of Christ's commands is easier and lighter than the yoke of Satan's injunctions, whose servants and followers are all drudges, perfect slaves and Vassals; but Christ's servants are Freemen, set into a glorious liberty, and are styled Freemen, a servant and yet free, saith the Apostle. There is 
1 Cor. 7. 22.  not such an expression in all the Book of God concerning a servant of Satan or sin. And when you have a while accustomed yourselves to the exercises of Religion, and ways of Wisdom, you will be of Solomon's mind, that (compared with the bondage and drudgeries of sin) her ways are ways of pleasantness, and all her paths 
Prov. 3. 17.  are peace.  
§. 4. And lest this should prove too weak, and srail, he hath another, like it and not less powerful, ready at hand; how Unpleasant the ways of God are: Not only strawed with difficulty, but destitute of all delights. If once you embrace Religion, you must shake hands with all earthly felicity; you must never look for a merry hour more. Will you believe a great Religionist, one, who had all the advantages a Kingdom could afford to make his way pleasant, yet complains how he was plagued all the day long, and 
Psal. 73. 14.  chastened every morning. That tears were his repast day and night, and he watered his couch with his tears. Cries out of wounds and broken bones, and want of rest. He found this way so unpleasant, as to embitter all the pleasures and delights that a Sceptre and Crown could yield. And it is not where recorded, that the great Founder of Religion, Jesus Christ himself, ever laughed, but wept frequently: and the same may be said of all his followers. And can you dispense with this? That all your laughter should be turned into monrning, all your joy into heaviness, and all your Mirth into Lamentations. Continual experience tells you what a company of Melancholy persons Christ's Disciples are, and how they censure and find fault with all that are not like themselves; and can you take any pleasure in their society, who must be your constant companions?  
1. Here this wicked warrior makes his pass very home, yet with a little consideration you may easily put it by, without any damage at all. Indeed you must repent of sin, if ever you will be saved, and your sorrow, in some measure must last as long as life lasts, because of the continuance of sin: You must mourn for sin here, or burn for sin hereafter, where you shall mourn without measure, without profit and without end. So that here the Father of lies speaks some truth. The Disciples of Christ must be mourners; 
Math. 5. 4.  mourners for sin, though he conceals that such are pronounced blessed by Christ: But withal here is a great Lie couched under this little truth: viz. that in the ways of sin you shall meet with no sorrow, which I say is a huge lie: for in the way of sin, there is no avoiding sorrow. Your Pride crossed, expectations frustrated, the world failing, afflictions and crosses coming unexpectedly upon you, will cause great sorrow and anguish of mind. These things the Religious and holy man can bear with much patience and cheerfulness, but they are an heart-breaking to others. For if the world frown upon you, and friends forsake you, as they did Job, in affliction and trouble, who have you to smile upon you, or to comfort you? God will not; his wrath is revealed from Heaven against all the ungodliness and unrighteousness of men; and he is angry with the wicked every day: Satan cannot; this Master whom you serve, will torment you then, vex and grieve you then, by adding to and aggravating of your miseries; but (as you commonly speak) the Devil a bit of comfort must you expect, or shall you receive from him. No, young men, be not thus deluded: A sinful course is and will be a sorrowful course; it will by't like on Adder and sting like a Serpent in the end. The wages Satan gives for all the service you can do him, is shame, reproach and sorrow. And is not Godly sorrow for sin, which worketh salvation, better than sorrow by sin, which endeth in damnation? Is not that sorrow or kind melting of the heart by a sweet sense of God's love, which will yield more solid delight and pleasure to your inward man, than ever you found in the ways of sin, much more Eligible than sorrow that worketh death? Then 'tis better to be God's servant, than the Devil's slave.  
2. Besides, this is a real slander cast upon Religion, that there is no pleasure to them that pursue and practise it. The faithful servants of God and disciples of Christ, are not required to throw away all comfort and pleasure in Creature-enjoyments. God doth no where command you to leave them but only enjoins the prudent and moderate use of them; the contrary to which breeds more bitterness in the disappointment, than ever it yielded sweetness to any in the enjoyment. Religion allows eating and drinking, though not to gluttony and drunkenness; affords you to take a subordinate comfort and delight in food, raiment, friends and possessions; and herein more true delight and comfort, by sweetening these enjoyments with the mercy, love and blessing of God, than ever you could find in them before: for before you enjoyed the Creature only, now God with the Creature. Therefore Christ is not so severe a Master as Satan represents him. He is bountiful enough to his servants, allowing them not only for necessity, but delight; Gives them all things richly to enjoy, with Christian moderation. He doth not command 
1 Tim. 6. 17.  David to throw away his Harp, nor Christians utterly to abandon all mirth and pleasure, but to take and use it in due measure and season. Eat thy bread with joy (saith God) and drink thy wine with a 
Eccles. 9 7, 8.  merry heart. What can you desire more? Religion gives you leave to be merry, though not to be mad. It allows you so much pleasure and delight as will do you good, and no more; and to desire more than this, is prodigious folly and madness.  
3. Grant that all sinful delights must be denied, yet God promiseth other and better delights in exchange, and I hope there is no wrong or injury in this. Are not those joys which affect and refresh the Mind, preferable to them which only stir the Spleen? Those joys, which arise from this sure hope of an enduring Substance, are they not better than those joys which spring from the embraces, the feigned and fancied embraces of a shadow? what think you of spiritual, heavenly joys and delights? If you will throughly forsake the ways of sin, and works of Satan, and hearty embrace the practice of Religion, carefully endeavouring an imitation of Christ by an holy life, with constancy and resolution, you shall find such sweet peace and freshing joy flowing from the sense of God's love, the light of his countenance, communion with him in his holy Ordinances, and in the hope of the beatifical vision hereafter in heaven, as the lust of the flesh, the lust of the eye, and pride of life could never afford, nor the greatest sensualist ever boast of, or pretend to. And whatever sorrow you have for sin, whatever griefs, afflictions or losses you may be exposed to in this life, for the sake of Religion, they shall last but a while, a little while, and in the end be turned into the fullest joy. Sorrow may continue for a 
Psal. 126. 5, 6.  night, but joy cometh in the morning; you may sow in tears, but you shall reap in joy, you may go forth weeping, yet bearing precious seed, yet you shall certainly return again rejoicing, bringing your sheaves with you. This light affliction, for a moment, worketh for us a far more exceeding and eternal 
2 Cor. 4. 17.  weight of glory. Which text alone is sufficient to wipe off this prejudice of Satan against Religion, and to make you strictly Religious in good earnest.  
§. 5. There is but this one objection or prejudice more (that I shall mention) which Satan hath to discourage you from following of Christ. He represents it as a thing exceeding perilous and dangerous. O saith he, you cannot follow Christ, but you must run yourselves upon great hazards and dangers: you may lose all you have for your profession; if perilous times come, your Religion may cost you your Estates, Liberty, nay your very Lives; and is it not better sleeping in a whole skin, and to save all, than hazard and lose all for an humour and fancy, of which you may repent, when it is too late?  
1. As fierce as this Lion in the way appears, yet you need not be frighted, if you will remember, that as great losses attend you in the ways of sin, as in the way of Religion: In reference to your Estate, which you may lose for the sake of Christ, (which you ought not to reckon upon) yet you shall be no loser in the end. And whatever your profession may cost you, Sin may cost you as much. Some men's lusts are more expensive to them, than other men's consciences are to them. And if you should lose your worldly comforts, yet you may have never the less comfort in the world. For if the stream fail, the fountain cannot. You may fetch comfort from above, if you have none below. And usually the less comfort the sinner hath from the creature, the more the Soul hath from God. The treasure of grace in your hearts, and your hope of glory in Heaven none can take from you; and therefore whatever you lose of worldly wealth for Religion, shall be abundantly recompensed in things of an higher nature; else that divine promise must fail; Jesus answered 
Mark 10. 29, 30.  and said, Verily I say unto you, there is no man hath left house, etc. for my sake and the Gospels, but he shall receive an hundred fold now, in this time, and in the world to come eternal life. Whence you may make this Orthodox Parodox; no man ever lost by Christ, who was a loser for Christ. Then for your Liberty, though men should cast your bodies into a Prison on Earth, yet they cannot cast your Souls into the prison of Hell. If they should throw you into a Dungeon, they cannot shut Christ out of that Dungeon, or hinder the light of his countenance from shining there. If they take away your Civil liberty, they cannot take away your spiritual liberty. They may exclude you Gods House and public Ordinances, but they cannot debar you the throne of Grace. Keep Friends from you they may, but cannot hinder God from visiting of you with the sense of his love, and pledges of his divine favour, which will make the closest prison a delightful palace. And as to Life itself, know, that though men may kill the Body, 
Math. 10. 28.  yet they cannot kill the Soul. The argument our Saviour useth, to persuade you to fear God more than man. So that suppose the worst that can come, that men do go to the uttermost link of their power, which is to kill the body, why die you must, and die you may while you are young; and can you die upon a better account, than for Christ, and for Religion? certainly, none in the world die with more peace and comfort, with greater joy and triumph over death than they that die Martyrs for Christ, die for the sake of Religion and a good conscience. So that all the wrong the enemies of God and his truth can do you is, with John Baptist and St. Steven, to give you a quick passage to Glory, and send you with the more speed to Heaven, to Christ Jesus, which is far better. I beseech you therefore resolve upon it, to follow 
Phil. 1. 23.  Christ, and secure the salvation of your immortal souls, whatever it cost you. Harken to none of these objections of Satan against Religion. For if once he can prejudice you against what is good, he will soon, by another assault, draw you to the practice of what is evil.   

CHAP. IU. Several Temptations of Satan whereby he seeks to draw young persons to his own service, the service of sin.  
§. 1. SAtan having bid fair to bar you off from what is good, his next attempt is to allure you to evil. Being prejudiced against God's Service, he prompts you next to his own: In which method as he is very subtle, so ofttimes very successful. As he that would gain another man's servant to himself, decries the service he is in as laborious, slavish and unprofitable, and withal commends his own as full of, and attended with all good properties; so doth Satan to gain souls, not only reproach and discommend the Service of Christ, but cries up and applauds his own. Five objections he hath made against Religion and the practice of it, and he hath as many temptations drawing to the way and practice of sin, the first whereof is this.  
§. 2. 1. The delight and pleasure of it; nothing so delightful and pleasant as sin; none enjoy so much pleasure and content as his servants. Will you take it (saith Satan) upon the word of David, who was forced to acknowledge this, and to leave it upon record in Divine Writ, that my servants are prosperous, there are no bands in their 
Psal. 73. 1. to 7.  death, but their strength is firm. They are not in trouble as other men, neither are they plagued like other men. Their eyes stand out with fatness; they have more than heart could wish. Where do you find such a commendation of Religion or the service of God, as David here gives of my service, saith the Tempter? And huge cunning he is in the management of this temptation, that it may take effect. For he labours what he can to conceal from your eyes those more excellent, pure, spiritual delights and pleasure, which Religion procures to the Soul, both here and hereafter. And withal hides from you the sting and bitterness of sin; covers the hook, guilds the pill, that the sorrow, the vexation and torment which sin will procure to you in the conclusion, may not be discerned, nor so much as once seriously thought of. He would not for a world (could he prevent it) you should read and believe that of Job; Thou 
Job 13. 26. Eccl. 9, 11.  writest bitter things against me, and makest me to possess the iniquities of my youth: Or that caveat of Solomon, Rejoice O young man in thy youth, walk in the ways of thine heart, and in the sight of thine eyes: but know thou, that for all these things God will bring thee into judgement: Lest you should know and consider how dear you must pay at last for sin, and so be discouraged from his service. And still to give his temptation the greater force, he represents the delights of his service, the pleasures of sin, as present; that they may be had daily and without difficulty, and so secret too, as no mortal eye shall take notice of you. Such sins, and sinful delights may you enjoy, and indulge yourselves in, and no body  the wiser. You may be frequent and bold in them, none can know it, or call you to an account for it: All which is marvellous taking, hugely tempting. What, present pleasure and private too! sweet delights and secret too! who would refuse them? And that he may be sure not to fail of his end, he hath yet a farther stratagem; that is, to plough with your own Heifer, to join with the lusts of your own hearts (with which he holds a secret correspondence) to propose such objects, and ways of sin, as are desirable and suitable to your natural temper and inclination. He knows 'tis the pleasure of sin you are bewitched with. As Eve of old was captivated with the pleasantness of the forbidden fruit; so her children 
Gen. 3. 6.  and posterity are naturally taken with the same bait. This therefore is the first commendation of his service, and first temptation to sin, the delight and pleasure of it.  
2. Now to resist and overcome this temptation, be prevailed with, to take into your serious thoughts and remembrance what follows. That the pleasures of sin (how full and fair soever Satan represents them) are really low, mean, empty, thin and unsatisfying. Solomon gives you the sum and full of them in few words, and that upon experience; Childhood and Youth 
Eccles. 11. 10.  are vanity; that is, the delights and pleasures of that age are vanity, yea vanity of vanity. And can you be satisfied, with a bauble, with an ens fictum, with the mere notion of a thing? nay they are not only empty and unsatisfying, but sensual and brutish. And though these delights may a little gratify your sensual appetite, yet they can never satisfy the rational part of man, his soul. The Devil and lust may promise fair, and pretend full satisfaction to the mind in the commission of such a sin, but ever fall short in the performance. I ask the greatest Epicure, the most voluptuous person that is in the world (and if he will be true to his own experience) let him tell me,  
1. Whether he ever found that pleasure and satisfaction in any vice, that Satan promised and he expected? Let the sin or vice be what it will, yet did it ever yield that pleasure in commission, that it did in speculation?  
2. Whether the choicest of his sinful pleasures hath not in a little time brought trouble and weariness to his spirits?  
3. Whether this trouble and weariness is not more grievous and irksome, than ever the sensual act was pleasant and delightful?  
4. If amongst the choicest and chiefest of his delights, in which (as he conceives) he finds most sweetness and pleasure, he should have but one delight without variety and change, whether that delight would not soon lose its nature, and become a very torment and burden to him? As suppose the Drunkard were always bound night and day to his cups, the Glutton to his table, the Sluggard to his Bed, the Miser to his Bags, or the lascivious Wanton to his Minion, would not this be more irksome than delightful? and would not his former contentment become a continual torment? Therefore these pleasures are unsatisfying; the reasonable part of man, the soul, cannot sit down or rest contented with them; nor with any thing else beneath God, by whom and for whom it was created.  
2. Though this temptation is of great force, yet before you strike the bargain and engage yourselves to the Tempter, sit down again, and consider a while the shortness of these pleasures, and you will find them upon this account very inconsiderable; They are but for a season. What 
Heb. 11. 25  the Apostle saith of some meats, is true of all the pleasures of sin, they perish in the 
Col. 2. 22.  using. Some perish in the enjoying; and those that are most durable quickly flee away. Like a cloud or vapour, if not blown away by the wind of adversity, they quickly vanish of their own accord. If the stormy wind of outward affliction doth not suddenly puff out the fancied blaze of the young man's joy, yet the days of old age are drawing on, 
Eccles. 12. 1.  in which he shall say he finds no pleasure. Or to be sure, so soon as the hand of death shall give the tree of life a shake, these fair blossoms fall all at once. And there will be none of these delights in another world.  
3. Before you make too firm a contract with this boasting Master, 'tis good to know what Wages he gives. And that he may not deceive you, take it from a better hand than his. The wages 
Rom. 6. 21, 22.  of sin is death; death that is opposite to eternal life. Death that compriseth all in it that is woeful and miserable; more sorrow than ever you had joy, greater pain and torment than ever you found pleasure or contentment in the ways of sin. Believe it (young men) sin in the temptation hath a different aspect to what it hath in the reflection. In the former it looks pleasant and fair, in the latter horrid and foul. For besides the stings and lashes that sinners have in their secret retirements, when they are under affliction, or under any danger or apprehension of death and judgement, there are many intolerable and remediless horrors to follow in another world, as the proper consequents and just wages of a sinful life; which miseries, if they were but as obvious to the sense now, as the pleasures of sin are, they would be infinitely more powerful, to take you off from sin, than all the temptations of the Devil are, or could be, to draw you to it. And methinks men who call and profess themselves Christians, should walk a little by Faith and not wholly by sense; and believe future things as certain (upon the Divine assertion and revelation) as if they really were, and and you already felt them. Which if you really did, the Devil could never persuade you to forsake God, who rewards his servants with a far more exceeding and eternal weight of glory, to serve 
2 Cor. 4. 17.  him whose wages are present shame and sorrow, and hereafter a far more exceeding and eternal weight of misery.  
§. 2. Next to this, he thinks it not amiss to recommend his service to you for the Glory and Utility of it.  
1. As to the Glory of it; nothing (saith Satan) gains men such repute and honour in the world, as this. He hath his cursed Angels and Agents to commend vice with the highest Eulogiums; and those that are most bold and daring, and can arrive to the highest pitch and degree in sin, shall have the greatest accumulations of honour, and highest acclamations of bravery of spirit. Who bear greater sway, or obtain fairer plumes of honour in the world, than my followers? A suggestion mightily taking with Young men; unless they shall consider, That Sin hath no repute, except it be among the vilest persons, the Devils own servants and drudges; whose esteem of it renders it the more abominable and odious. You never heard any commend swearing, drunkenness, whoredom, covetousness, or any vice, but such as lived and allowed themselves in the practice of it; whose commendation makes them and their sins the more vile. And were there such real repute and credit in sin, what need is there to put it under the mask of virtue to render it acceptable? why is this, but because any vice appearing in its proper and native hue, and owning its right name, seems monstrous and shameful? The holiness of God is his most glorious perfection, and therefore sin (which is directly contrary thereto) can have no real glory in it. And that is the glory of a man, wherein he resembles God, and whereby he gains favour and esteem with God, and is this by sin? Doth not God behold sinners afar off, and hate all the workers of Iniquity? and doth not all the repute and glory men get by sin and impiety, end in the greatest shame and ignominy? can that deserve the name of creditable and glorious, which dishonours God, abolisheth his Image in man, defiles the soul, besots the reason, enslaves the whole man to the prince of darkness, and inevitably brings upon all the practisers of it eternal contempt and reproach in the day of the Lord Jesus? Surely then Satan saith more of his service, than the sinner can ever expect to find.  
2. Nor doth it yield that Utility or profit, that the tempter boasts. Though he sticks not to tell you, that such sins, as lying, cheating, defrauding, oppressing, griping and overreaching, will afford you huge emolument and advantage. You will find them greatly profitable and enriching. Hereby you may in a short time command the world, live plentifully, and provide largely for your Family. Thus joining with Covetousness and worldly-mindedness, and that desire men have to uphold and maintain their lusts, he prevails with them to become his servants. 
Josh. 7. 21.  Hereby it was that Achan was tempted to take the Silver and Gold and Babylonish Garment, which God had expressly forbidden; Gehazi to receive the talents and change of raiments of Naaman's 
2 King. 5. 20, 23.  servant, which his Master had refused; Ahab to consent to the Killing of Naboth, for 
1 King. 21. 4. 6.  his Vineyard. Judas to betray his Master for the Thirty pieces of Silver; and Demas 
Matth. 26. 15.  to forsake the truth, and cleave to this present world. Auri sacra fames; such 
2 Tim. 4. 10.  is the sacred hunger of Gold, that men are drawn almost to any course of sin, to gain it. Nay Satan doth not urge only the conveniency of his service in this regard, but the necessity of it too. The necessity of such and such ways of sinning, without which you can never thrive or get any thing considerable in the world. And there is none of those, who profess themselves the strictest followers of Christ (saith he) but know these things are sometimes necessary, and if they can have an advantage this way, will take it, and they must do it, or they can never live in the world. So that I persuade you to nothing (saith Satan) but what is both convenient and necessary, and what those very Religious men themselves will and must sometimes do for their gain and profit. And can any thing be said against this? Yes, the Apostle saith enough against it, to conquer any temptation to it. Covetousness is the root of all evil, it pierceth through 
1 Tim. 6. 8, 9, 10.  with many sorrows, it draws men into hurtful lusts, yea, it drowns them in perdition and destuction. Weigh and consider these words of the Apostle, and then tell me,  
1. Whether there can be such Utility and advantage in the Devil's service, as he tells you there is? whether there be such conveniency in unlawful gains, or in any unlawful and indirect means and courses to get gain? Is it convenient to be entangled in snares, and drowned in perdition and destruction? Is it convenient to make shipwreck of faith and a good conscience, to load your souls with guilt, and to pierce your hearts through with many sorrows? Are these things (which are the attendants on sin by this temptation) more gainful or more hurtful? Is it convenient or profitable for a man to steal a Garment infected with the Plague, which will bring death almost as soon as warmth to him that wears it? Will it be advantageous to gain any thing with the wrath and curse of God? No; wherein then lies the gainfulness of the Devil's service? Nay shall you not lose as well as get by it; or compared together, will not your losses be greater than your gains? you may perhaps by such and such sins gain a little earth, vanity, Gold that perisheth, and Riches that take to themselves wings and flee away; these are your utmost gains. But what are your losses by sin? what think you of the favour of God, which is better than life; of peace of conscience, which is a continual feast; of Heaven, which exceeds all the Kingdoms of the Earth; and of your own souls, which are of more worth than the world? what think you of grace here and glory hereafter, the choicest 
Math. 16. 26.  treasures, the fullest pleasures, being durable, inexhaustible and eternal? These are the losses you are like to sustain. Now put them into the balance together, and try whether your gains by sin will outweigh your losses by it: if not, I hope you will not be tempted by Satan to your own loss. You will slight that Chapman that bids you to your loss for any worldly Commodity; and why not Satan who is so desirous to be trading with you for your souls; but bids you to your loss, less than the commodity, infinitely less than your souls cost? And though he proffers ready money, present gain (as he saith, yet) what comfort will this afford you, or what good will this do you, when you come at the end of your lives, to cast up your Accounts, and find the Devil hath cheated you, you are infinite losers, and eternally undone by the bargain? These things considered, you will find there is no such conveniency in the Devil's service, no such utility or profit by it as he pretends.  
2. Then as to his plea of Necessity, know, there can be no Necessity to sin, though thereby you may get gain, worldly gain. Duty is necessary to all, but sin can never be necessary to any. There is one thing necessary, saith our Saviour, and what is that? to get the world over the Devils back? or to provide for the body by unjust and sinful means? No, to provide for the soul, gain Heaven, to seek after those things that are not seen, which are Eternal, and to lay up such a foundation against the time to come, upon which you may build that sure hope of future happiness as will never make you ashamed. This is needful; but it can never be necessary or needful to live in a course of known sin, thereby to make provision for the body. It were better to starve the body, than damn the soul; better to be poor on Earth, than to be shut out of Heaven; better to lose this life (if it were possible) a thousand times over, than fall short of eternal life, though we were sure to gain the world by it. Because this gain will in no wise countervail or recompense that loss. Upon a mature deliberation therefore, and just judgement of things, you will find Satan as great a deceiver in this proposal, as in any of the former. There can be no necessity for sin, or the least utility or profit by his service.  
§. 3. Another Wile which Satan finds exceeding successful and winning with young persons is, to lessen sin, to suggest the smallness of it. As Let said of Zoar, is it not a little one? so saith Satan of this or that sin, is it not a little one, a trick of youth, a small fault, next to none at all? If it were blasphemy or murder, adultery, robbery, incest or any such heinous crime, there might be just ground of scruple and fear; but an officious lie, a petty, graceful oath, a light curse, or a little Levity now and then, this need not fright you. Small matters, and not many, nor often neither, what need you boggle at these? these can never hurt you, or injure you in the least. But young men, the welfare of whose immortal Souls and Eternal good I earnestly desire to promote and further in the Lord Jesus, beware of this assault and Wile of Satan, and  
1. Consider that no sin is little or small in its own nature. Some sins are greater than others, but all are great, all are breaches of the just and holy law of the mighty God of heaven and Earth; and that which hath an infinite object cannot be small. Eadem est rotunditatis ratio in nummulo exiguo, quae est in magno: There is the same reason of roundness in a small piece of money as is in the greatest. The same reason of sin, in the smallest sins, as in the greatest; because committed against the same Law of the same God. St. James saith, Whosoever shall 
Jam. 2. 10, 11.  keep the whole Law, and yet offend in one point, is guilty of all, for he that said, Do not commit adultery, said also, do not kill, etc. If you do refrain from some sins, yet if you commit others; if you refrain swearing, but make no conscience of lying; refrain stealing, but art guilty of cheating; refrain open or actual murder, but yet art guilty of malice; you break and contemn the whole Law of the same God; and you are equally liable to the wrath of God and curse of the Law, with those that live in the practice of the most notorious crimes; and without infinite mercy and an hearty repentance, these sins will damn thy soul, and the greatest can do no more. Therefore there is no sin small in itself, and if the Devil tell you there is, he is a liar. But suppose it true that the sin you are tempted to, in comparison of some others, be small; yet this in some respects aggravates the offence, if you shall yield to the temptation. When a man will forfeit the favour of his Prince for a trifle, it argues a great slighting of his favour. So the less the sin, the greater your contempt of God's love, which is thereby forfeited: Our Saviour saith, What shall it profit a man to gain the world, and lose his soul? What shall it profit you to lose Heaven and Happiness, to lose God, the chiefest good, for the greatest sinful profit or pleasure? But when you shall lose and forfeit all this for nought, for a small sin, a very trifle, for that which (as you say) is not worth speaking of, this argues great folly, and is a marvellous aggravation of your sin.  
2. Though Satan seems so modest and fair at first, ask but little things, yet he will not rest there; but if he finds you yielding, he will proceed further, and prompt you on to the commission of greater. As the habits of grace so the habits of sin are strengthened by degrees. Though the beginnings are small, yet in a little time you will find a great increase. Rivers at first arise from small springs, which by running increase to deep and irresistible streams. So actual sins, (for I speak not of Original corruption, the fountain whereby the former are fed) in their first beginning are but small, but by daily practice increase and swell, carrying the sinner with a strong stream towards the sea of divine wrath. If the Tempter finds you make no conscience of smaller sins, his game is fair before him, and he knows right well how to play it to his best advantage: For he will propose sin to your thoughts, and tell you 'tis no great matter to think, thoughts are free. And if he can make you dally with sin in your thoughts, then by delightful thoughts of sin he lays siege to your wills, and tells you 'tis no great matter to desire, or wish, so long as you do not act: And the chief fort of the will being gained, the lesser forts of the affections quickly yield themselves. And having entertained and lodged sin in your hearts, he tempts you to proceed further, to vent it with your lips: Words are but wind, and your tongues are your own, you may and aught to speak. And then, as there is opportunity, he prompts you to practice: Go on a little further, the sin is sweet, try but once, put one step in the way, you may return at pleasure if you like it not. And having yielded so far, it may be with great reluctancy and smitings of conscience, yet when these are off, he comes again, and tells you it cannot be worse, try once more, till at length you begin to commit sin with delight and ease, yea with greediness and resolution, nay with hardness and obstinacy; and now you are fit for any service Satan can require of you, or employ you in. Thus,  
3. The Devil draws men on to the greatest sins, by tempting them at first to smaller evils. Nemo repentè fit turpissimus. No man arriveth to the highest degrees of wickedness on a sudden; but is drilled on step by step, from one degree to another, by the Devil and his own lusts, till by degrees the reverence of God is lessened, the justice of God slighted, the will more inclined, the heart more hardened, the conscience more seared, the habits of sin more strengthened, the Devil more encouraged, and the sinner at length wholly captivated.  
4. And have we not daily too many sad instances of this proceeding and dealing of Satan with men? How have some men by yielding now and then to the use of a small Oath, so perfectly learned the Language of hell, that they can hardly speak without swearing; so woeful is the gradation of sin, and the sly method of Satan with the sinner, as St. James sets it forth, first tempted, 
Jam. 1. 14, 15.  then enticed, then drawn aside, then lust brings forth sin, and so proceeds to finishing. How? Thus: Sin hath its conception, that's delight; its formation, that's design; its birth, that's action; its education, that's custom; its perfection, that's a reprobate sense, and the next step is Hell. So you see whither smaller sins will bring you in the end: Therefore, Obsta principiis, etc. Excluditur facilius quam expellitur. Seneca. 'Tis easier to keep out vice, than to turn it out when once entered: Easier to refrain sin at first, than to reform it afterwards. Small breaches at first are easily stopped; but let alone till they become great, they often prove irreparable. Weigh these things aright, and the force of this temptation falls.  
§. 4. The last Temptation to sin, is the hopes of future Repentance. O, saith Satan, you are young, you may allow yourselves some years of pleasure and delight; and when you are old, then repent and make your peace with God, and all is well. To resist and conquer this assault, I refer you to what went before, page 29, to page 35. where you may see the great hazards you run by continuing in sin upon this consideration: There being nothing more uncertain than Life; nor any thing more groundless than hopes of future repentance, where there are present purposes and resolves to sin.   

CHAP. V Wicked men join with Satan in this evil design to discourage young persons from being Religious.  
THat so few young ones follow Christ or mind Religion seriously, is partly from wicked men, Satan's instruments and Agents, who (like their grand imployer the Devil) vilify and reproach the professors and followers of Christ. Satan's design now on foot is, if possible, to deride and scoff Religion out of the world, by representing the professors and followers of it as a company of vile and inconsiderable men. This I say is his design; and certainly, since the Gospel was preached, he never had more to help it forward. 'Tis a thing too common for any to be ignorant of it, to hear wicked men  
§. 1. Represent and decry the Religious party in the world, as illiterate, rude and unlearned, avouching that Religion is regarded by none but such. When they see a young person following of Christ, seeking after Heaven, or but that way inclined, they presently cry out to him as the Scribes and Pharisees did to those Soldiers that were sent to take Jesus, Are you also deceived? which of the Rulers have believed on him? Do the wise and great men of the world walk in this way? Certainly if this Gospel way, this following Christ, and being so Religious and precise, were so needful or delightful, so desirable or profitable, as the preachers talk, the wise and Learned men of the Age (who are best able to judge of the true worth of things) would embrace it and follow it. But alas they see no such excellency in it. And will you be deceived by a company of ignorant, illiterate sots, that know not light from darkness, or good from evil? We hope you are wiser than to make these your guides, or to dance after their pipes. This is the language of Satan's Ambassadors, and factors for Hell: In answer to whom you may easily reply,  
1. That this way, which they so much vilify and decry, was first preached and recommended to the the world by Jesus Christ, the great counsellor (as Isaiah calls him) the Wisdom of the Father; in whom are hid all the treasures of wisdom and knowledge; who had more wisdom and understnding than all the learned Rabbis and profound Doctors in the world: He I say came down from Heaven to reveal this way to the sons of men; and was the greatest Prophet that ever was upon the face of the Earth: And his followers, the Apostles, though Fishermen at first, and illiterate as to humane learning, yet they received from Christ such extraordinary gifts of the holy Ghost, as made them skilful in all languages, and imparted to them such measures of true wisdom and understanding, as all the writings of men could never teach them: And that Doctrine which both Christ and they preached to the world, was confirmed by many apparent and undeniable Miracles, whereby it was manifest that it came from God, who is Knowledge and Wisdom itself. Therefore Religion had not its rise and beginning from illiterature or ignorance, as these men suggest; For God was the founder and imposer of it, not man.  
2. Then for the following Ages of the world, there have been as learned, as wise and knowing men Religious and Zealous followers of Christ, as any that were otherwise. The Ancient Fathers that lived near to the Apostles time, and in the following centuries of the Church, they were the very Compendium and living Library of all true learning: And these by their writings left behind them, do give evidence to the world, they were zealous Professors and defenders of the Christian Faith and Religion. Yea and at this day, there are persons as knowing and deeply skilled in all learning and knowledge, who are sincere followers of Christ, and hearty approvers of Religion, and the practice of Godliness, as any that serve Satan and tread the paths of sin and unrighteousness. And that there be any (as no doubt there are some) learned men in the world profane, irreligious, atheistical, scoffers at Christ and Religion, it is from a just judgement of God upon them, giving them over to strong delusions to believe a lie, because they have employed their gifts and parts not for, but against the Truth.  
3. And for those sincere professors and followers of Christ, and practisers of Religion, which are of an ordinary rank in the world, and so may want the advantage of humane Learning; yet they are endowed with spiritual knowledge and Divine understanding: Though they are not so well read in the writings of men as others, yet they are better read in the writings of God, the holy Scriptures; which are the well and fountain of all saving knowledge, and able to make a man wise unto salvation; Though they are not taught by men the Mysteries of Nature, yet they understand the Methods of Grace, and Mysteries of the Kingdom of Heaven; which is far better: Therefore it was the saying of a Father (who wanted not humane 
St. Jerom.  Learning) that he preferred one plain saying of St. Paul, before all the Eloquence and Rhetoric of the Schoolmen. Besides I might add, that it makes for God's Glory to choose such as are unlearned, and to work by these his great designs and ends amongst men, who will give God the sole praise of whatever they have, receive or do. Now can it be amiss to remember here, that in the Judgement of Wisdom itself, there are none (how rich soever they may be for humane Learning) so void of Wisdom and understanding, as the irreligious and wicked man? Therefore are such so often styled Fools in Holy Writ. The religious and the wise man; the wicked and the foolish man, are convertible terms in the Logic of the Holy Ghost. Solomon puts this infamous title of Fool upon the irreligious and ungodly above fifty times in his books of Proverbs and Ecclesiastes. And you know what David records him to be, that saith in heart, There is no God. And what that Sensualist was in the judgement of Christ, who took up his rest and felicity 
Luk. 12. 20  in his worldly enjoyments, with the neglect of Heaven and Religion, the way to it. On the contrary therefore, it must needs be an argument of the highest reason and deepest understanding, to own a God, to love him superlatively, and serve him faithfully, with a desire and design to enjoy him eternally; in the fruition of whom the rational soul is fully satisfied and completely happy. This may suffice in answer to this Cavil of ungodly men; That none regard Religion but the ignorant and unwise. For whether he that serves God, or he that serves him not; whether he that saves his own soul, or he that damns it for ever, be the wiser person, judge ye.  
§. 2. The professors and Practisers of Religion are reproached and. cried down, as proud, singular, selfconceited persons, who think themselves wiser than all the world besides, affecting a needless and singular preciseness, making the way to Heaven much narrower than it is; as if there was no way to Heaven, but what they chalk out: And as if Religion consisted in demure looks, a set countenance, and fanciful words and Phrases of their own coining; and in a specious show of piety distinct from all their Neighbours: In a word, as if there could be no real mirth or music to the soul, but by dancing after their Pipes. This is the language of Satan's Emissaries, whereby they discourage and prejudice young ones against the ways of God and Religion. Though (take the whole, and) there never was any thing more truly a Cavil or slander than this: for,  
1. The sincere professors of Religion and followers of Christ are Humble persons, and the more exact followers of him, the more humble still; who was humble even to a miracle, and commands his Disciples to be like him, saying, Learn of me, 
Math. 11. 29.  for I am meek and lowly in heart. Therefore his disciples must be humble; men that have the highest esteem of God, and meanest of themselves: The least of Saints, the chief of sinners, saith the chosen Vessel. Indeed they have high, very high aims and designs, are greatly ambitious and aspiring persons: With Luther, they cannot be content with any portion God can give them in this world: but as St. Paul, count all loss and Dung. They cannot satisfy themselves with trash and vanity, with earthly riches or honours, with sensual delight and pleasures, or such mean and inconsiderable nothings; but they must be all Kings and Princes; they are ambitious of being made the Sons of God, and so heirs of the Kingdom of Heaven, and joint heirs with the King of Glory. And 
Rom. 8. 17.  if you call this pride and Ambition, 'tis such as is lawful and commendable, yea necessary to every one that would be saved. But withal, they retain the meanest and lowest thoughts of themselves, think themselves less than the least of all that mercy and truth that God hath shown them, unworthy of the smallest favour from God; and not only unworthy of Heaven, but most worthy of Hell, if they had the desert of their sin.  
2. As to their singularity and preciseness, we must yield it, that the sincere servants of God and Disciples of our Lord Jesus Christ, are the most precise or exact men in the world: And 'tis because they must be so; See then that ye walk 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 precisely, exactly. But they do not affect 
Eph. 2. 15.  more than is necessary, more than God commands. The way to Heaven is not of their chalking out, but Gods; nor do they desire to make it narrower than God hath made it. Our Saviour tells you what the way is, 'tis straight and narrow, saith he; 
Math. 7. 14.  and his followers dare not blot this out of their Bibles (as the lose world would have it) lest God should blot their Names out of the book of life. They dare not do as the most do, for fear of going to the same place of endless misery, whither the most are hasting apace. They know they must be singular, else they cannot be sincere; that they must be separated from the world, else they cannot be joined to Christ; and that they must be circumspect, else they cannot be saved; that they must walk in the narrow way, and enter in at the straight gate, there being no other way to Heaven. Therefore their circumspection and singularity is absolutely necessary.  
3. Add to this, that these precise men, whom the wicked vilify and reproach as singular and proud, are Gods peculiar people. For surely (young men) God hath a people somewhere in the world. The Devil hath not got all, Christ did not die in vain. God hath a peculiar people, a chosen generation, who love, serve and honour him here, and shall live and reign with him hereafter: And where are these to be found, if not amongst these circumspect walkers? The servants of God, the heirs of Glory, are said in Scripture to be a peculiar people, an holy Nation, an hearing, praying, watchful people; a people painful, industrious, meek, merciful, patiented and fruitful, and full of good works; and all this in sincerity. Now where shall we look to find out this people? Must we look into Stews and Brothels, rake the Kennels and Sinks of the Earth for them? shall we cull out the riotous and drunken, the swearers and liars, the covetous and oppressors, the professed Atheists, profane Hector's, and Debauchees of the world, and say, Here they be: Here be the men, that are no Hypocrites, no precisians, no proud singularists or fanatics: These are that royal priesthood, that holy Nation, that peculiar people, that show forth God's praise, and promote his honour in the world: These are the meek of the Earth, the pure in heart, the Zealous followers of the Lamb, the sons of God and the heirs of glory? I am persuaded, both your reason and conscience tell you, these cannot be the men. Why then you must show further who or where they are, or else acknowledge at the last, that if God hath a people in the world, they are amongst those whom Satan's Instruments so much reproach and decry, and would have you eat as men infected. Wherefore let not their bawling prevail with you to offend against reason and conscience both: Since you are convinced, that the people whom they vilify, are the persons whom God loves, and that sooner or later you must be of this number, or you can never be saved.  
§. 3. But besides all this, wicked men stick not to endeavour to Lessen your esteem of and regard to Religion, by representing the Religious part of men as factious, seditious, and disobedient to Magistrates, whom God hath commanded them to obey. Who are they (say they) that foment all the broils and Rebellions in States and Kingdoms, and make all the fatal rents and schisms in the Church, but those persons who profess themselves the followers of Christ and favourers of Religion, refusing subjection to Govenours, whom God hath set over them? Surely, as there never was any calumny or aspersion more foul, so never any more false than this. And I shall not stick to assert,  
That none are, none can be more truly and conscientiously obedient to Civil Magistrates, in all their lawful Injunctions and commands, than the servants of Christ. The best Christian is the best Subject. None so treacherous and disloyal to their King, as those men who are disloyal and treacherous to God and their own Souls. 'Tis very hard for a wicked man to be a good Subject. I am of St. Peter's opinion, that a man must fear God, before he can 
1 Pet. 2. 17.  truly honour his King. You must learn the duties of the first Table, before you can make conscience of the duties of the second: Learn your duty towards God, before you can rightly perform your duty towards man; the former being the ground of the latter. Now all the true children of God, and sincere followers of Christ have learned thus much, to fear God and keep his commandments; and know, that if in things lawful and honest they disobey man, they dishonour God and break his commandments: Which are, That we obey every ordinance of man for the Lords sake: Obey the powers that be; for the powers that be are ordained 
Rom. 13. 1, 2, etc.  of God; whosoever therefore resisteth the powers, resisteth the ordinance of God, and they that resist shall receive to themselves damnation: Therefore they obey for conscience sake; whereas others may be subject for wrath or for interest sake, they are subject for conscience sake. So that he who is most faithful to the King of Heaven, will be most faithful and true to his Vicegerent on Earth. Therefore this is but a calumny raised against the Religious and righteous, and made use of by Satan's Instruments to bring Religion into contempt. And 'tis no more than what their Lord and Master met with, of whom it was said, that he forbade to pay Tribute to Caesar. And St Paul was accused as a person disloyal, a pestilent fellow, and a mover of sedition. 'Tis true, when men command any thing directly sinful or repugnant to the divine command, they are bound to obey God rather than man: Rather to displease man, than to dishonour God and wound their own consciences. Yet even then their Religion teacheth them (after the example of their blessed Lord) patiently to suffer what the Governors shall think meet to inflict upon them, for their supposed or imputed crimes; and whatever they suffer, not in any case to rebel; for that were to seek relief, by that which they know to be sin. And though some have been found great Rebels to Civil Magistrates, who were also great professors; yet 'tis certain, they were no more than professors: For had they been sincere Christians, and made real conscience of obeying the Gospel, or following the example of Christ himself, they dare not have done it: Since both our Saviour's example and the Gospel he hath left us, plainly tell us, we must obey them that have the rule over us, and that upon no less penalty than damnation. To close this reply therefore to his cavil, if you would be Religious, eat the society of wicked men, who make it their business to reproach Religion. Say to these as David, Depart from me ye evil doers, for I will keep the commandments of my God. Wherein the 
Ps. 119. 115.  Psalmist plainly implies, and intimates, that evil doers discourage and impede us in our devotion, obedience and duty towards God, hinder men from keeping Gods commandments. And you must say to them, Depart, if you resolve to be Religious and keep the commands of God.   

CHAP. VI The general corruption of the Times, together with the natural corruption of our Hearts, are great Impediments to Religion in Youth.  
§. 1. THe general corruption of the Age doth Satan make use of as an argument to vice, and discouragement to Virtue and Religion. The most go the worst way, and young men are apt to think, company is good, the more, the merrier; they shall far as well, as others; and going with the most, they shall have fewest to blame and find fault with them. The force of which temptation would abate, if you will but consider, that though the multitude, or generality of men (in the times we live in) be vicious, and such as would Hector God and Religion out of the world, and establish Atheism and profaneness in their room, if possible; yet this is no argument for you to follow them, but the contrary rather: For their multitude renders them suspicious. The Church of God and sincere followers of Christ are but a little, little flock: And the greater part run on in the broad way, that leadeth to destruction. Your danger is never the less for your great company. He that sins with a multitude, shall suffer with a multitude. 
1 Joh. 5. 19 Exo. 23. 2.  Though hand join in hand, the wicked shall not go unpunished. Multitude, power, or greatness of men, will be no sufficient apology to God. For then the sinners in the old world, Sodom and Gomorrah, had been excusable, for they were by far the greater number. But their example is no warrant for your imitation. For you and I and all Christians are to walk by the rule of God's Word, and not by the example of men, any further, than it conforms to the divine precept. St. Paul, as good and holy a man as he was, durst not propound himself an Example for others to imitate any otherwise than thus; Be ye followers of me, as I am of Christ. And therefore if they be not followers of Christ, whatever their number be, or greatness, or power be in the world, you are not to be followers of them. No, remember what Solomon saith, a companion of fools shall be destroyed. You know who 
Pro. 13. 20  the wiseman means by Fools, and he doth not say, if they be not so many, or so great; but be they never so numerous or prosperous, a companion of them shall be destroyed. Therefore do not bless yourselves, that you walk in the common road, in the broad way, wherein the most go, as if this were any commendation or safety to you; for praest at solus sapere, quam cum aliis insanire; It is better and safer to be good alone, than to be wicked with a multitude. Elijah was better alone, than if he had joined with the Priests of Baal. Luther better alone (though 'tis said of him, Vnus homo solus totius Orbis impetum sustinuit; he was the man, that alone bore the violence of the whole world) than if he had joined affinity with the pompous and numerous train of Rome. And Athanasius was better alone, than if he had sided with the numerous and blasphemous Arians. So you are better alone (if you could be so in this way) following of Christ in the practice of Religion and holy obedience, than if you should herd with the generality of men in the ways of sin and unrighteousness. Therefore, there is no weight at all in this argument, the Most do thus, therefore do you so too; unless you can be persuaded 
Jer. 17. 9  to imagine and believe, 'tis better to be eternally miserable with a multitude, than eternally happy with a smaller number.  
§. 2. Your own Hearts, which the Prophet tells you, are naturally very bad, very corrupt and blind, not apt to see or be sensible of your need of Christ, and misery without him; or to discern the beauty of holiness, the joy, peace, comfort and satisfaction that is to be found in the serious practice of Religion and service of God; nay, which are averse to, and have a natural antipathy (enmity saith St. Paul) against God and his holy commands. These hearts, I say, are like so much tinder, ready to take every spark of prejudice which Satan and wicked men strike against the ways of Christ: They cannot be more ready to suggest evil, than your corrupt hearts are to receive it: which made St. James 
Jam. 1. 13, 14.  say, Then men, when they are tempted, are drawn aside by their own lusts. His meaning is, Satan may tempt, and wicked men may entice, but neither can compel or force men to sin; but as they are drawn away by their own hearts lusts, and voluntarily yield to the temptation. And therefore if you would conquer the last and greatest enemy to Religion and your own Salvation, harken not to the exceptions and prejudices of your own evil and corrupt hearts, against an holy and Religious life. Sometimes your hearts will tell you, Religion is only a fit of melancholy; sometimes that the laws and commands of God are too strict, too hard and difficult; and that the pattern propounded in the Gospel for your imitation, the holy Jesus, 'tis impossible for you to imitate or follow: And why should you ever think of impossibilities? Now if you suffer these or any other prejudices to prevail, you quash all purposes and endeavours to be holy at once. To prevent this therefore, search your hearts frequently, and watch them narrowly. Often look home to thy heart, and examine its sincerity or hypocrisy. Ask where its affections are, and if you find these attendants on the soul roving, recall them; or that your heart harbours any evil guests, as sinful thoughts, strange notions and apprehensions of God, Religion, or a future state; expel them, suffer them not to lodge there. And doing this daily, watch or keep your hearts with all 
Pro. 14. 23.  diligence, for from them are the issues of life or death. These are they, that will make you friends or enemies to Religion; Therefore watch them carefully. And thus discharging your part, earnestly beg of God to do his, to change and renew your hearts: To take the stony heart out of your flesh, and to give you hearts of flesh, 
Ezek. 11. 19  Crave of him, humble, pure, understanding hearts, hearts inflamed with love to Christ, and established in this resolution, to follow him to the utmost of your power in an holy life, and so to continue steadfast to the death, whatever the issue be. So shall you be religious in good earnest, account God's service perfect freedom, follow Christ with great delight, and finally enjoy him for ever in his heavenly Kingdom.   

CHAP. VII. Showing that Religion is Rational; and the ways of Religion, take them at the worst, are better than the ways of sin, take them at the best: that is, considered with their present Concomitants and future Consequents; or present Delights and future Rewards.  
THat this Essay may not swell to too great a bulk, I shall offer but two things more to your thoughts, which may prove as strong shields against all the temptations of the World, the Flesh, and the Devil; and as powerful motives to an holy and Religious life, as any before mentioned: Namely, the Reasonableness of God's Service, or of Religion, and its excellency above the ways of sin.  
§. 1. That Religion is Rational, or the service God requires of us, is highly reasonable. This St. Paul affirms: I beseech you brethren by the mercies of God, that ye 
Rom. 12. 1.  present your bodies a living Sacrifice, holy, acceptable unto God, which is your reasonable service. Where he exhorts his Romans to a Religious life, becoming the Gospel, or to consecrate and devote themselves to God's service, in translated and borrowed speeches or words from the offering of Sacrifice: And tells them, he would not have it seem to them an hard saying, or an unreasonable request, that he enjoins them to be thus holy, and to serve God with all the powers of their souls and bodies. For whatever they might think, or Satan might be ready to suggest to the contrary; yet be you assured, the offering up to God this willing, living, and holy Sacrifice, is but what is just and right, and what in reason you ought to do; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 'tis but your reasonable service. Now if you will show yourselves men, this argument must needs prevail with you: That Religion is Rational. Though some things in it be above reason; yet there is nothing required in it, but what is highly reasonable. Are not my ways equal, 
Ezek. 18. 25.  saith the Lord? Why what is just and equal, must needs be reasonable. If ever men do things rational and becoming themselves, it is upon serious thought and due consideration; upon which David tells 
Psal. 119. 59  you, he betook himself to God's service, and turned his feet unto God's testimonies. And is it not said of the Prodigal, that when he came to himself, he returned to his Father? while he was hairbrained, mad and inconsiderate, 
Luk. 15. 17  beside himself (as it were) he went on in his riotous course after his harlots; but when he came to reflect, to consult his reason, he quickly comes to this resolution, I will return to my Father. Hence Religion in Scripture is called Wisdom, and the Religious man the wise, the knowing and the prudent man. And sin is styled Folly and Foolishness, and wicked men Fools and Unreasonable. Now to make this more apparent, we shall consider 
2 Thes. 3. 2.  the several parts of Religion, as the Credenda, Agenda and Speranda: those things which Religion requires us to believe, do and hope for; all which are highly rational, or agreeable to Reason.  
§. 2. To begin with the Credenda, or 
Credenda.  what Religion requires us to Believe.  
1. As that there is a God; this is the first principle in Religion, the first thing Religion requires our belief of. He that cometh to God, must believe that he is, saith 
Heb. 11. 6.  the Apostle. And is not this highly rational, to believe a God, a first Being, who gave being to all other things in Heaven and Earth? why did David style him a Fool who said in his heart, there is no God; if it were not agreeable to reason to believe there is one? If you consider the whole world and all the parts of it, can any man in reason think they came together by Chance? if you cast your eyes up towards the Heavens, and take a view of the compass of those vast Bodies, consider the glory of the Sun, the light of the Moon and Stars, the beauty, order and exact motion of them all, continuing some thousands of years without error, diminution or interruption: Or if you look downward upon the Earth, and consider how it is founded and fastened without prop or pillar, and made to hang in the middle of the Air; how it is compassed with waters, which swell above it; is intervened with Rivers, covered with grass and herbs; enriched with sundry choice and virtuous Minerals; beautified with flowers, and furnished with all manner of fruits, necessary for man and beast; is it ratonial to think, that all this is by chance? Is it by chance that things in their own nature most contrary, as hot and cold, moist and dry, fluid and firm, shall all conspire to the advantage of the Creature, as to their common ends? Is it by chance that the Springs do feed the Rivers, the Rivers the Sea, the Sea the Clouds, the Clouds the Earth, the Earth the Beasts, and the Beasts Men? Surely a man, when he sees a fair House or goodly Ship, which is made of many pieces of timber, iron, stone, etc. which grew in several parts of the Earth, may as reasonably conclude, that these several parts did of themselves meet together by chance and make up that Building or Vessel, as believe that the goodly frame of the Heavens and Earth, with all things that are therein, were made and put into that order without the wisdom of a great Creator. This first thing then to be believed, is highly rational, viz. That there is a God.  
2. That this God, this first Being or Creator, is the chiefest good. And is it not reasonable also to believe this? There is in every man an innate desire of good. Who will show us any good? is the harmonious 
Psal. 4.  inquest of all mankind. And that there is a chief good, the light of Nature and Reason teacheth us. The Heathen believed quod sit, though they could not agree quid sit summum bonum. And our experience will tell us, this chief good is not in any thing here below: 'Tis not in Riches, or Honours, or Pleasures, because all these are both uncertain and unsatisfying: Therefore 'tis rational to conclude, it can be nothing beneath or short of him who hath made all things both in Heaven and Earth; and hath breathed into man this spark of desire after good, which nothing can extinguish; nor any thing but himself fully satisfy. Thus far then Religion is reasonable in what it requires us to believe, that there is a God, and that this God is the chiefest good.  
3. That this God hath made all things in this lower world for some End. Is it not rational to believe this? who is so irrational, as to think a wise man should spend many years in contriving some Engine, or other excellent piece of art, and be at vast cost to accomplish it, but he hath some end in it? So certainly, the great and eternal Wisdom hath designed Man and all other Creatures which he hath made, to their particular Ends; as appears by that propensity and appetite which he hath imprinted in their natures towards that end, as the main point and scope of their being. And what should this end be, but (as Solomon tells us) his 
Prov. 16. 3.  own glory? This is also rational to believe, that God made all things for himself, and more especially Man for his service; and all other things to be useful and serviceable to man; and man to admire and adore his Maker, to serve and worship him in a peculiar manner. That of the Prophet looks this way; I have created him for my Glory. Here is both the 
Isa. 43. 1. 7.  Author and end of man's Creation. The Author God, I have Created him; the End, for my Glory. And it is greatly reasonable to believe this. For how absurd is it to think, that God should set up this admirable house of the visible world, and put man in possession of all, and yet expect no Rent from this Inhabitant, no fealty from this Tenant? To conceive that God should make a body so curiously wrought in the lower parts of the Earth; Embroider it with Nerves, Veins, Arteries and variety of proportion and parts (miracles enough between head and foot to fill a volume) and enliven this body with a spark of his own fire, a ray of his own light, an Angelical, Heavenborn soul, endowed with all faculties of Will, Memory, Understanding and Reason, and such high perfections, besitting it for the service of its Creator, and send this Excellent Creature into the world, making all things therein subject to him, merely to eat, drink, sleep, buy, sell, and pursue sinful delights and pleasures? Certainly the wise God had an higher and nobler end and design in framing and fashioning Man with so much cost and care: Namely, the serving and glorifying himself, who hath so fearfully and wonderfully made him; and so plentifully and richly provided for him. And therefore the Jewish Talmud propounding the Question, Why God made man on the Sabbath-Eve? gives this answer, That he might presently enter upon sanctifying the Sabbath; and so begin his life with the worship of God, which was the chief end and reason of his creation. Whereas if God had not intended man for an higher end than eating, drinking, sleeping or taking his pleasure, which is the life of a Beast, then brutish principles had been sufficient for such Brutish ends and practices. The soul of a Beast might have served his turn: But since God hath made man an intelligent Creature, and given him a reasonable soul, which no other creature in this world hath, 'tis reasonable to believe he hath made him for an higher end, than the other Creatures. And those who will help the weak eyes of nature by the glass of Scripture, cannot but see the Maker's end in man's excellency. It is written in such broad letters, that God made Man to serve him, and show forth his praise, that he that runs may read it. Thus you see, that those things which Religion requires our belief of, as that God is, is the chiefest good, and hath made all things for some end, and man especially for his service, are all argeeable to reason.  
§. 3. Then for the Agenda, the practic 
Agenda.  part of Religion, or those things, which Religion requires you to do, it is all still but reasonable service. To convince you of this, consider it, as it is set down in sundry places of Scripture, which contain the whole of Religion, or whole duty of man in this particular. Begin with Solomon; Let us hear the conclusion of the 
Eccles. 12. 13.  whole matter: Fear God and keep his commandments, for this is the whole duty of man. And is not all this your reasonable service or duty? that you should fear and reverence, and have an awful dread upon your spirits of that God, that hath made all things and governs all things, that pondereth the go of man, and seethe all the thoughts and imaginations of his heart? That God at whose presence the mountains fall down, the Rocks rend, and the Earth trembles and quakes; that God who (as the wise man speaks in the following words) will bring every work into judgement, and bestow eternal rewards or inflict eternal punishments upon men, according to their works done here in the flesh, is it not reasonable you should fear him, and keep his Commandments, whose Commandments are not grievous, but holy, just and good? Who hath an absolute sovereignty over you and all the world, to command what he pleaseth, and is pleased to command nothing, but what the discharge or doing of, shall make for your good, as well as his own glory? Who in his wisdom and mercy hath so interwoven his honour with our salvation, that we cannot seek the promotion of the one, but we necessarily promote the other; to observe and do these commands to the utmost of our power, is it any whit more than reasonable? Hear also what the Prophet Micah saith in this case: He hath 
Mich. 6. 8.  showed thee, O man, what is good: and what doth the Lord require of thee, but to do justly, and to love mercy, and to walk humbly with thy God? Here again is the whole practice of piety; and surely nothing but reason in it. That men should deal justly one with another, be kind, loving and merciful. That they should walk humbly in the sight of God, between whom and us there is an infinite disproportion: for God is in Heaven, we on Earth; God perfectly holy, and we both originally and actually impure and unclean: and is not humility in us towards this God a reasonable duty? Again; The grace of God that bringeth salvation (saith St. Paul) 
Tit. 2. 11. 12.  teacheth us, that denying ungodliness and worldly lusts, we should live soberly, righteously and godly. Here is the sum of all Religion; and is it not highly rational, that you should forsake those ways of unrighteousness, and deny those worldly lusts, which deprave your natures, darken your understandings, and besot your reason; as Whoredom, Drunkenness, Covetousness, Intemperance, and the like, which make men very beasts, or in some sense worse than beasts? Yea which destemper and disease the body, mar your health, shorten your lives, and ruin and destroy your immortal Souls? And on the contrary, that you should be sober, righteous and godly, which tends to the refining and heightening of your natures, the health and happiness of your bodies, and the eternal welfare of your souls in both worlds; can any thing be offered or prescribed to man, more reasonable than this? To sum up all in the words of our blessed Lord; Whatsoever you would that men 
Math. 7. 12.  should do unto you, that do ye unto them; for this is the Law and the Prophets. Here our Saviour tells you is all (as to practice) that God and Religion requires of you; and is not this highly reasonable? Would you not that others should dishonour, discredit, wrong, defraud you, or covet any thing that is yours; is it not reasonable you do not these things to them? Or would you have others kind, merciful, just and charitable to you; is it not reasonable you should be so to them? One of the Heathen Emperors was so taken with this saying of our Saviour, that he caused it to be written in sundry places of his Palace, and severely punished him that did not observe it: And so admired Christ for it, that he would have built a Temple to him; but that he feared it would have proved the ruin of those Temples dedicated to their Gods. And certainly he must put off the use of reason, and disown the name of man, that will not acknowledge this is reasonable, to do in all things as he would be done unto. And this is the sum of all Religion. This (saith Christ) is the Law and the Prophets. Hitherto than all that God and Religion requires of you, is but reasonable service.  
§. 4. As to the speranda or munera, the 
Speranda sive munera religionis.  reward of Religion, or which Religion promiseth and procureth to her sincere followers, as a peaceable conscience, a quiet mind, communion with God, the sense of his favour and love, pardon of sin, and the adoption of sons here, and eternal bliss hereafter: a Crown, a Kingdom, Coheirship with the Son of God, yea such rewards as eye hath not seen, nor ear heard, nor can it enter into the heart of man to conceive. You must needs grant 'tis highly reasonable, a man should prefer these before fading pleasures and sensual delights; and that he should seek the attainment and enjoyment of them by all means, seeing the present and future welfare of the whole man, soul and body, depends upon it. And seeing there is no way or means by which you can secure these to yourselves, but by being truly holy and Religious, by following Christ in that pattern of obedience and holiness he hath set before us, the doing of this must needs be our most reasonable service.  
§. 5. Henceforward then (whatever Satan may suggest, young men!) conclude all Atheism and Irreligion to be irrational, which teacheth men to dream and fancy that there is no God, but that all things came by chance, and by chance continue; that there is no future state, no future reward to be expected or future punishment to be feared; that man lives only for himself, and when he dies, is like the beasts that perish; that the thing called Religion is only an invention to keep the lower spirit of the world in awe and order. Certainly an Atheist is but a beast in the proportion and dress of a man; or a man bereft of that quality which distinguisheth him from a beast, Reason. For it is impossible for a man to manifest more want of reason, than in denying God and wandering from him, who is the fountain of his being, and Wellspring of all his blessedness. And nothing doth more evidence a man's reason, than to acknowledge a Supreme Truth to be believed, a chief good to be embraced, a great and eternal God to be adored and worshipped. And therefore though Philosopher's difference man from bruits by his chief natural quality, viz. Reason; yet some Divines like rather to do it by his supernatural excellency viz. Religion. Partly because Religion is the highest and truest reason, and therefore causeth the greatest essential distinction or difference: And partly because Religion is the end and excellency of the rational creature, of which Bruits are wholly incapable: Atheism therefore is most unreasonable. And how great will your condemnation be, who profess to believe this, and yet refuse to serve God and to give him that Sacrifice that is due to him, and which you confess is but your reasonable service? what, will you act against your reason and conscience? will not the sense of the worth of your immortal souls, nor the serious consideration of the weight of an unchangeable estate in another world, nor the convictions of God's Spirit and your own consciences, that Religion is reasonable, prevail with you to be religious in good earnest, and to serve God with all the powers and faculties of your souls and bodies? Are you convinced that the true and living God hath made you for an higher end, than to gratify your sensual appetite, follow your particular callings, and mind lying vanities? why then do you not mind things of an higher nature and import, the service of God and salvation of your own souls? why do you yet lay out your money for that which is not bread, and your labour for that which will never satisfy; against the dictates of Reason and Convictions of your own Consciences? Are you convinced, that God in all respects is the best Master, and that Religion will bring you the greatest profit and surest gain in the end; having the promise both of the life that now is, and of that which is to come? Why then will you not serve God and become Religious? Do you not know that sins against conscience will bring upon you the greatest Vengeance? Are you not also convinced of this, that men when they come to die wish they had minded Religion more, and served God better? And do you not think that when death seizeth you, you shall be of the same mind, and say, O that I had more regarded holiness and the practice of Religion, and dedicated and devoted myself to God by an holy life, who made me, heaped many mercies upon me, and promised infinite and eternal rewards to me? And will not the thoughts and remembrances of your neglect of Religion and service of God now at death, be more bitter than the practice of it could have been burdensome in your life? Without doubt it will and must. Therefore if you would not be self-condemned at death and judgement, resolve to become speedily and seriously Religious; to redeem your time, to serve the true and Living God with the deepest humility, the greatest fear, the hottest love, and highest faith; and the remainder of your days to have your fruits unto holiness, that the end may be everlasting life.   

CHAP. VIII. Wherein is briefly set forth the excellency of the ways of Religion above the ways of Sin.  
§. 1. AS a farther persuasive to the practice of Religion and an holy life, consider that the way of holiness, the way to Heaven, take it at the very worst, with all the miseries and afflictions that may attend it, is better than the way of sin, the way to Hell, take it at the very best, with all the sensual delights and pleasures that are to be found in it. The poorest, bitterest, most despised way to rest and felicity, is infinitely more choosable, than the richest, sweetest, fullest and fairest way to torment and misery. It is better to go to Christ through a Dungeon in chains of iron, than to Satan through a Paradise in chains of Gold. Look upon these two with a proper, real, and sound estimation, and there is no comparison between the worst of Piety and the best of Iniquity. One is called the way of darkness, the other the way of light, the one the way of truth, the other the way of error: the way of holiness is called the way of life; the way of sin, the way of death. The one ends in the highest communion with God, the other in the fullest separation from God. The former leads to the greatest supernatural blessedness, the other to the lowest and most inconceivable destruction. Now that I may fully convince your judgements of the truth of this point, I shall hint some scripture arguments to confirm it; and such as carry with them the greatest force of reason to persuade the minds of men to believe it. They are such as these,  
§. 2. Though there be more miserable evils in the way of the Godly, yet there are more sinful evils in the way of the wicked: Divines distinguish of evils. Sinful and sorrowful evils. Sorrowful or penal evils, which are these, outward losses, abridgement, want, disquietness, pain, sickness, reproach, and such like. There are indeed many of these evils in the way of the righteous. And there are sinful evils, as wickedness of heart, profaneness of life, in the way of the ungodly. Now consider all the sorrowful, miserable evils of this life, and they are but minimums in genere malorum, the least kind of evils. As the good things of this life are the least kind of good things; therefore so often heaped upon the wicked. And (as I said) these outward evils, which are opposite to these outward good things, are but the least kind of evils. As Poverty is opposite to Riches, imprisonment to liberty, sickness to health, and want to fullness: But what is a sinful evil opposite to? 'Tis opposite to the best, to the greatest good, that is God. Opposite to the Will of God, to the nature, glory, presence and fruition of God. Some good may come by sorrowful evils: a man may climb to Heaven by the cross, as the good Thief did. But no good can come to a man by sinful evils; for they are all kill and damning. Now what is a light affliction for a moment, to a destruction endless and intolerable?  
§. 3. There be some crosses in the way of Holiness and Religion; but there be many curses in the way of sin. Our Saviour hath said indeed, If any man will come after me, let him take up his cross and follow me. Such must expect trouble. But the advantage is, as the Christian is not exempted from the Cross, so neither is the Cross divided from the Comfort. But as their sufferings abound, so their consolation 
Cor. 2. 1. 5.  abounds much more by Christ. And a sweetened Cross, is better than an imbittered Crown. 'Tis better that the meat lie in the preserving Brine, than rot in the sweetest honey. But on the contrary, in the way of sin there are (it may be not so many Crosses, but) more Curses. As the way of the wicked is filled up with sins, so 'tis filled up all along with Curses. The 
Pro. 3. 33.  Curse of the Lord is in the House of the wicked, but he blesseth the habitation of the just. And in the 28th of Deuteronomy, see how 
Deut. 28. ad finem cap.  thick Curses are sown in the way of the wicked. Cursed shall he be in the Field; Cursed shall he be in the City; Cursed in his basket, in his store, etc. And is not this a miserable way, that a man cannot set a step in it, but a Curse attends him? Is not a Prison where the light of God's countenance shines, better than a Palace where the cloud of God's wrath sets? Is it not better to meet with unpleasant Physic, than to drink a delightful Cup of Poison? Is not a Cross in the way and happiness in the end, better than pleasure in the way and Cursedness in the end? Then the way of Religion is better than the way of sin.  
§. 4. Though in the way of sin you may enjoy more of the Creature, yet in the ways of holiness you shall enjoy more of God. Wicked men in Scripture are called children of the night, good men children of the day. Now though in the night there be more stars, yet in the day there is more Sun, and the Sunlight is better than starlight. The ungodly possess more of this world, therefore called the men of the world: whose bellies God is said to fill with this world, as he did Dives his; but he had better been without it. And David speaking of the wicked saith, they 
Psa. 73. Job. 21.  have more than heart can wish. And Job sets forth the abundance that befalls them: but all this is but the world, but the Creature. And as the Prince's kiss was more valuable than his cup of Gold; so the good we enjoy from God is more than all we can enjoy from the Creature. In the way to destruction you may have more riches; but in the way to Heaven you shall have more graces, which are more precious than Gold, yea than fine Gold that perisheth. In the way of sin you may have the acclamation of men; but in the way of holiness you shall be sure to have the approbation of God. A wicked man may say in his way, this house is mine, this estate, these possessions mine; but the godly man may say, this Heaven is mine, this Jesus is mine. All that the one can boast of, is, that these Creatures are mine and these sins are mine; but the other may say, God is mine, his love mine, his favour, his mercy, his promises, all mine for evermore. Judge now, is it not better to enjoy a spring than a drop, the Sun than a candle, the Substance than the shadow? Is not fullness better than emptiness, the chiefest good, which is God, than the least good, which is the Creature? Is it not better to possess glorious certainties, than specious, seeming nothings and vanities? In a word is it not better to enjoy him, who alone is all happiness, than all other things, which without him are but a cipher? then the way of holiness is better than the way of sin.  
§. 5. The way of Religion hath more liberty in it than the way of sin. I know you will think this a strange assertion. 'Tis for this reason that wicked men choose the way of sin, that they may have liberty. This is one main end of their walking in this way, and main cause of their being so hardly brought off from it, because 'tis wide and broad, and they may have room and liberty enough. But they are deceived in their end, for there is more liberty in the ways of God, than in the ways of sin. To make this good, know, there is a threefold liberty.  
1. An indifferent liberty, which is conversant about the lawful use of the Creature: The way of Religion bars not this liberty at all, nor diminisheth it, but adds to it rather; adds some drams of sweetness to relish the Creature. A Religious person may buy, sell, marry, eat and drink, and glad his heart in the lawful use of Creature-comforts; though not dishonour God and defile his own soul by the abuse of them, as the wicked do; who by their sin poison all their lawful things. Drunkenness and Excess turns his meat and drink into poison, pride makes his garments infectious; all his blessings become a curse, and his very liberty in these things a perfect slavery, by his vile lusts. So that a godly man enjoyeth more liberty about the use of lawful things, than any wicked man upon Earth whatsoever.  
2. There is a carnal liberty, which is nothing else but the licentiousness of a man's lusts, the liberty of a corrupt, a base heart; a liberty for men to do evil, to act as they list, and to live without all check or control. Our tongues are our own, who shall be Lord over us? I confess Religion allows no such liberty, which is falsely so called; and the way of Religion is not at all the worse for denying men this liberty; but the better. As it is no defect, but a perfection in God, that he cannot lie, or deny himself, so it is the excellency of Religion that it allows not of a licentious liberty; which in truth is a bondage, and wholly inconsistent with true liberty. The Holy Ghost calls the service 
2 Pet. 2. 19  of sin, a bondage. And will you call this liberty, which God himself calls a bondage, and the worst of bondage, spiritual bondage, to corruption, sin and Satan? who worketh in wicked men effecttually, ruleth over their hearts, and carries them captive at his will? is this liberty, to be held with the chain of Hell? Is that man at liberty, who is at the command of every vile lust; if his lusts bid him swear, he swears, lie, steal, commit adultery, do this or that sinful action, and he doth it? Is that man at liberty, who is now captivated to one sin, then to another? One while a slave to prodigality, then to covetousness; now a slave to presumption, then to despair; now to excessive mirth and revelling, then to exceeding fears and horrors; while his lusts give his soul no rest night or day, but tyre him out from time to time with importunity; and all he doth, he doth with a slavish spirit? Sometimes anxious and careful how to commit sin; and then fearing lest those sins should be discovered? First his evil heart solicits him to sin, and he cannot withstand it; and afterwards his conscience (like Judas his) torments him for sin, that he cannot endure it. And look how many lusts you have unmortified, so many Lords, and worse than Egyptian taskmasters, you have over you. This is all the liberty you have in the way of sin, wherein there lies Sergeants, Jailers, Fears, Attachments, and thy own Conscience both Witness, Judge, Prison and Hell. But in the way of Religion and holiness, there is a spiritual liberty, the highest attainable 
Joh. 8. 36. Rom. 6. 14. Gal. 3. 13. Rom. 8. 15. Rom. 8. 1.  in this world; this is liberty from the dominion of sin, from the curse of the Law, and from all condemnation. It is such a liberty as takes away the spirit of bondage, and puts in the spirit of adoption, the spirit of love, making us willing to serve God, whose service is perfect freedom. Here is a liberty to plead for mercy at the throne of grace, and doth never cease till it be consummated in glory. Therefore if you are for true liberty, choose the way of Religion: for the contrary is so far from liberty, that it is the greatest slavery and bondage on this side Hell.  
§. 6. In the way of Religion and holiness, as you shall have Liberty, so all things else that are needful to make the way easy and delightful to you: A sufficient Guide, God: Thou shalt guide me by thy counsel, and afterward receive me to glory. 
Psal. 73. 24.  A better Guide you cannot desire, and better counsel you cannot have; 'tis sufficient to direct you in all dangers, fears, temptations and difficulties. To every one that walks in this way, God gives the same assurance, that he did to Jacob: I will be 
Gen. 28. 15.  with thee, and keep thee in all places whither thou goest, and I will not leave thee. When thou art weary, I will give thee rest: when thou fallest, I will raise thee up: when thou wanderest, I will reduce thee: when thou art fainting, I will strengthen thee: when thou diest, I will save thee; I will 
Heb. 13. 5.  never leave thee nor forsake thee. And as the omnipotent and omniscient God will be your Guide in this way, so he will afford you all needful helps and assistances, to help you forward, both inward and outward: Inward, his Spirit and Grace, preventing, corroborating, renewing, preserving grace, which shall daily increase in your souls: All outward aids and assistances; as the Word, which is called a Staff to keep thee from falling, and a Light to keep thee from straying; the Sacraments, which are as due upon thy graces to increase them, and seals to thy Faith to confirm it to the end: The help of all Gods faithful servants, living and dead. The dead recorded in Scripture, help thee by their Examples; the living by their Prayers. And above all thou hast Christ in Heaven, making continual intercession for thee. This very consideration proclaims the way of Religion more excellent and more eligible, than the way of sin.  
§. 7. Add to this, that the way of Religion though somewhat strict and difficult, is the only way to glorify God and enrich yourselves. The glory of God is the principal end of your Creation and Redemption. All that you have and are, your lives, estates, souls, bodies, parts, are all from God, and given for God, and aught to be improved to his glory. You neither made yourselves, nor were made for yourselves; neither is any thing given to you to serve your lusts. Honour's are not given to make men proud, nor Authority to make men insolent, nor Riches to make men idle, nor parts to make men subtle in evil; but all to make us good, and to render us more apt to glorify our Maker. And as this way brings glory to God, so gain to yourselves. As a man who walks on in a way of sin, though he could gain the world must be a loser in the end, because he loseth his own soul: So if a Christian going on in the way of righteousness and true holiness, should lose all he hath in this world, if he should never see a quiet day upon Earth, never feel a drop of joy in his heart, never eat a morsel of bread but in a prison, nor ever do any service for God but at a Stake; yet in the end, continuing faithful, he is a great gainer for all this, because he saves his soul and gains Heaven: And because these light afflictions, for a moment, shall end in a far more exceeding and eternal weight of glory. And our blessed Saviour saith, He that forsakes Father, or Mother, or houses or lands for my sake, shall receive an hundred fold in the life that now is, and in the world to come everlasting life. Therefore if you have any desire both to glorify God here, and secure to yourselves eternal gain hereafter, walk in the way of Holiness, Piety and Religion. And which is further and greatly considerable, let me last of all mind you of this; that neither the way of Religion, nor the strictness of it will last long: Your works, duties, sufferings, afflictions and crosses shall not be for ever. Perhaps you may be Religious, strict and holy in this Life a few years, or months, or days; and then all thy hard duties, all thy crosses and afflictions, all thy combats and conflicts with sin, Satan and the world; and all thy doubts, fears, despondencies and griefs are at an end for ever, and thy felicity gins that shall never end.   

The Conclusion.  
§. 1. HAving offered some dissuasives from Sin, and persuasives to Holiness; all that yet remains is, my earnest and hearty entreaty, that you would sit down and consider what you have read. For this little Essay (with the other greater helps which God affords you) shall assuredly be a witness for or against you in the day of Judgement. Books are like Physic, if they do ned do good, they do hurt. And if any thing make it work kindly, it must be Consideration: Pondering and weighing well in your minds, what you have read on both sides; for Piety, and against Iniquity. Soul matters, spiritual and Heavenly things are of eternal moment; therefore call for the greatest deliberation and seriousness. But most men are rash and inconsiderate in these mighty affairs; therefore so often in Scripture styled Fools; and in truth there is none so foolish as the sinner. They consider not what they do. They are carried to their courses with vain, not with serious thoughts; upon the fury of rash resolution, not upon the stableness of advice and counsel. Whereas would they but take counsel of themselves by a deliberate consideration, would they (as we say proverbially) but look before they leap, they might shun many impieties, which they run headlong into. For consideration takes an intimate view of matters, and rightly ponders of the nature and full shape of things: it turns things over and over, inside out; considers this and thinketh of that, it seethe the best and worst; it compareth nature with nature, kind with kind, cause with cause, occurrence with occurrence, issue with issue, reason with reason, and end with end: It asks where and how a thing gins, and when and how it ends. So that would you take more consideration, which is in your power to do, you would not be so foolish and mad in your choice for yourselves, as the most are. Had the Prodigal son, but well considered beforehand what would have been the issue and end of leaving his Father's house, for the company of Harlots, he would never have been so hasty to be gone. Had Gehazi thought with himself, how dear he must 
2 King. 5. 27.  pay for his two Talents and suits of apparel, he would never have run so fast to overtake Naaman, as he did. But generally men will not consider of the matters of salvation and damnation. Delight, pleasure or profit make the sinner quick and venturous, and will give no time willingly for consideration, which would be a great wound to sin, and often crush that Cockatrice in the Egg, in the first motions of it. But men little consider, that for every sinful profit or pleasure the precious soul is laid to pawn, to answer for it. The Drunkard will not consider he pawns his soul for his inebriating cups, the Unclean person for his lascivious act, the miserable Worldling for his illgotten gain; yea and the common Swearer for his rash Oaths: But feed greedily on the sweet morsels, and suck liberally of the present pleasures of sin, not considering what the Feast will cost, when the reckoning's paid. Therefore I say, let me prevail with you to sit down and consider a while: And if your conscience tells you, you are yet the servants of Satan, walking in known ways of sin, ask yourselves whether you have sufficient reasons for this your choice, such as will afford you comfort, when death comes? What if you should once a day commune (as David speaks) with your own hearts after this manner?  
§. 2. Were I this day to die, what would my choice be then, would it be the same that now it is, or hitherto hath been? should I then choose the pleasures of sin for a season, for a few days, and refuse the pleasures at Gods right hand for evermore? Suppose I were now tumbling and trembling upon my dying bed, under a cold sweat, my eyes set, my heart fainting, and my breath departing (as it must and will be with me a few days hence) should I then choose Hell before Heaven? should I say then, God damn me, Lord reject my soul for evermore; or this rather, Lord Jesus receive my spirit, Lord take me to thyself in glory? would I then say, Lord never let me share in thy mercy, or Lord have mercy upon me; Lord let me be a companion for the Devil and his Angels, in regions of darkness and devouring burn to all eternity; or, Lord let me enter into the new Jerusalem, the City of the living God, the Church of the firstborn, to the communion of Saints, and the spirits of just men made perfect? Which of these states would you then choose?  
§. 3. Why (sinner) the former of these is that which you choose now, who choose the ways of sin, and service of Satan. You choose wrath and damnation, the company of Devils, exclusion from Heaven the place of bliss, and the fullest, the furthest separation and distance from God, the chief good, and centre of all happiness. And is this the choice you will make in the end, when you come to die? No, God forbidden: then reflect and consider a little, and be not rash but serious, I beseech you, in these great things. If Heaven be better than Hell, life sweeter than death, if glory be more desirable upon a dying bed than misery, and mercy than wrath; why should not the way to mercy and glory, be better than the way to destruction; the way to life more pleasant to you, than the way to death? Why should you not choose the way of Religion and holiness now, and enter upon it presently, this day before the next, since you are convinced you must come into this way before you die, or you can never be saved? And since you purpose it hereafter, and talk of repentance and holiness hereafter, why have you any such thoughts or purposes at all, but that you are convinced 'tis the way to Heaven, and that you shall choose the end of this way, when death comes? And why should you not refuse, eat, hate and avoid the way of sin now, when you are convinced in your consciences, you shall be loath to receive the fruit and end of that way, when you come to leave the world? Certainly wicked men have no reason on their side. The Apostle saith, Great is the mystery of godliness; truly I may invert his words, and say, Great is the mystery of wickedness. For I can see no reason, nor do I think any man upon serious thoughts can render any good or solid reason, why he should choose the way of the wicked, rather than the way of the upright, to follow the Devil rather than Christ, and to walk in the paths of sin, rather than the way of Religion. Only men will do it, so they are sinful and wicked, and will be for ever miserable and wretched, because they will, fulfilling that of the Prophet; their destruction is of themselves, 'tis wilful destruction, 'tis chosen damnation.  
§. 4. Therefore, young men (for whose sake principally I undertook this little work) take for a close that of the Prophet; Say unto the righteous it shall be well with him, for they shall eat the fruit of their do; 
Isa. 3. 10, 11  Woe unto the wicked, it shall be ill with him, for the reward of his hands shall be given him. And sit down and consider it, till you have brought your hearts to a firm belief of the truth of it. There are but two ways wherein all the men in the world are travelling, the way of Sin and the way of Righteousness: But two Leaders whom they all follow, Christ or the Devil: But two places whither they all tend, Heaven or Hell. And know, this direction and exhortation is from the Lord, though handed to you by his unworthy servant: and if you deny me, you therein deny him; and if so, the time is coming and will come, when he will deny you. And dare any of you deny the Lord? and say as those wicked ones to the Prophet Jeremiah, 
Jer. 44. 16, 17.  As for the word which thou hast spoken to us in the Name of the Lord, we will not hearken to it: We will not forsake our sins, we will not follow Christ, nor be tied and bound to such circumspection and holiness, as his followers are, and as his Word requires: But we will do whatsoever proceedeth 
Jer. 18. 12.  ceedeth out of our own mouth, do our own devices, and walk every one after the imagination of his own evil heart? And are you content and willing God should take you at your words, and for ever give you over to your own hearts lusts, to walk in your own ways and after your own counsels? Are you willing from henceforth to give up all your hopes in Christ, your hope of Heaven, your hope of Life, Salvation and eternal glory, and to be damned for ever in another world? why this is the choice you are put to, either to live an holy life, or to be for ever miserable after death; either to submit to the Yoke of Christ, or never to receive benefit by the Cross of Christ; to kiss the Sceptre of his Mercy, or fall by the sword of his Justice; either to follow him in his Kingdom of Grace, or to be eternally excluded his Kingdom of Glory. There is no other way, but these two: One of these you must choose. The sum of all is, you must repent or perish; and follow after Holiness, or never see the Lord. Religion is the only way God hath made to Heaven, and if you never walk in the way, you can never come thither. And assure yourselves, I can have no other end or interest to aim at, in taking any pains to persuade you to be good, and to be sincere followers of our Lord Jesus Christ, but this, His glory and your salvation; which to aim at is doubtless your Interest, as much as mine; and if all that I have written cannot convince you 'tis so, 'tis but a few days more, and Death and Judgement shall.  
Gloria Trinuni Deo sine Fine.    

THE Young Man's Monitor: OR, A POETICAL PARAPHRASE Upon the XIIth Chapter of ECCLESIASTES.  


The PREFACE.  Eccles. XII. i. Remember now thy Creator in the days of thy youth, while the evil days come not, nor the years draw nigh, when thou shalt say, I have no pleasure in them. 
YOung man, remember in thy youthful age  
Thy Great Creator, and betimes engage  
Thy Soul and body both, with all thy might  
To do him Service,  the sable night  
Of frightful death approach; or evil day  
Of old decrepit age, wherein you'll say,  
There is no pleasure, nor a will to work:  
Youth's sloth still in thy aged bones doth lurk.  
Wherefore before thy halting age doth come,  
Before thy Spirits suffer martyrdom,  
Thy joints are feeble, and thy heart is faint,  
And killing evils do thy body taint;  
Before thy wit, thy health and strength decays,  
Give God the prime and flower of thy days.   

VERSE II.  While the Sun, or the Light, or the Moon, or the Stars be not darkened, or the clouds return after the rain. 
BEfore the Sun and Moon withdraw their light,  
And Stars be darkened by an aged night;  
Thine eyelids drop down brinish tears amain,  
Like dripping Clouds returning after rain;   

PARAPHRASE.  
Ere wrink'led age, and Paleness doth disgrace  
The Serene lustre of thy youthful face;  
Thy comely cheeks do lose their Rosy hue,  
And heat and vigour bid thy lips adieu;  
Before thine eyes grow dark and dim, and do  
Like Stars by day, at last extinguish too.  
Or understand it thus,— before the Sun  
Quite through thy youthful Zodiac hath run:  
Or if not then, yet while the Light doth last,  
While yet thy stronger Manhood is not past.  
Or if not then, before the Moon is gone,  
Thy Manhood and thine Elder years are done;  
At least, at last while Midnight Stars do shine,  
Before thy dotage miseries combine,  
Like Clouds, and threaten sorrows in a shower,  
Even such as may dissolve thee every hour,    

Remember thy Creator.  

VERSE III.  In the day when the Keepers of the house shall tremble, and the strong men shall bow themselves, and the grinders cease because tbey are few, and those that look out of the windows be darkened. 
BEfore the day approach, when those that keep  
Thy clayie cottage tumble; those that peep  
Forth of the windows, do in haste retreat:  
Thy strong men bow, and grinders cease to eat.   

PARAPHRSE.  
THe wiseman means, before thy hands and arms  
That kept thy body (
‖ 2 Cor. 5. 1.  called an house) from harms  
Shall cease their work, and (through thine abuse)  
Shall by an Aged palsy lose their use;  
Those wary watchmen, that did always stand  
And keep a Centinel at thy command,  
Undaunted were, and ready to endure  
The fiercest Onsets, thereby to secure  
Their head and body; now alas they faint,  
Base cowardice doth now their courage taint.  
Those painful Labourers, whose daily task  
Was to administer what thou didst ask,  
Did first provide, and after feed thee too,  
(As careful Nurses for their nurslings do)  
Now stand in need of others to dispense  
Convenient diet, for their Sustinence:  
Their former work they cannot now engage,  
But trembling stand through feebleness and age.  
Thy Legs and Thighs, those men of strength to run,  
Now bow themselves, and cry their Race is done.  
Time was, they nimbly posted thee about,  
That thou mightst find thine own inventions out;  
When they did swiftly trace the ways of sin,  
And would to th'house of God as swift have been,  
If thou hadst put them to it, but now, alas!  
Weakness is where their Youthful vigour was.  
Their strength is gone, and they are tired so  
With running heretofore, they scarce can go.  
Thy useful Grinders that were once complete,  
Now fail and cannot masticate their meat.  
Thine Eyes, those window-peepers, that did show  
Like brighter Stars within their Orbs below,  
Like wasted Tapers lose their light, and blink,  
And back into their hollow Sockets sink.  
The Wiseman's counsel is therefore, that you  
Before these evils come, Remember now  
Thy Great Creator:   

VERSE IU.  And the doors shall be shut in the street, when the Sound of the grinding is low, and he shall rise up at the voice of the bird, and all the daughters of music shall be brought low. 
— Ere the doors be shut,  
And to the Grinding Sound an end be put;  
Before the Bird shall raise thee by her voice,  
And all the Daughters cease their pleasant noise.   

PARAPHRASE.  
SOme lit'rally by Doors do understand  
Those of the house wherein he liveth, and  
By which he ran (when young) into the street  
His Friends and his Associates to meet:  
And by which Doors, his Friends resorted thither  
To laugh and quaff, and pass the time together.  
But now those doors are shut, and privacy  
Old age likes better than their company.  
Or by these Doors, we understand the Ear  
Which now is shut, is deaf, and cannot. hear.  
These are the Doors, by which you do receive  
The sweet instructions that your Teachers give:  
All counsel good and evil, is conveyed  
By these unto the Soul, by which she's swayed  
To this or that— O open then the door  
To Wisdom's saving counsel now, before  
Old age hath closed it, and thou then begin  
To call advice, when none can enter in.  
Perhaps the Wiseman doth by Doors, intent  
The Mouth and Nose, and whatsoever doth send  
Aid to the Entrails; and by Streets he may  
The Pipes and Veins, and Arteries display,  
Which in old age grow faint, and filthy too,  
And cease their former Offices to do.  
The Valves are closed, the tired blood now stops  
Within its veins, and circulates by drops:  
The Doors are off the hinges, and 'tis hard  
To open them, that rusting age hath barred.  
Before this be thy case, stir up thy strength  
And set to work for Heaven, that at length,  
When from this house of Clay thy Soul must put,  
Thou mayst not find the Door of Heaven shut.  
Before thy mouth, which now doth grind and crump  
Its food with noise, it's food doth softly mump.  
Before such noise, as you ne'er wont to hear,  
At midnight wake and Startle you with fear:  
The Birds sweet voice, which you were wont to love  
Is harsh, and now to passion doth you move.  
Not only Thunder, or the noise of Drums,  
Beating and rattling in your sleeping rooms,  
Disturb your rest;— but at the smallest din  
You are awakened and must rise again.  
A Cock mayn't crow, or little Chicken peep;  
Alas, Old age must ask them leave to sleep;  
Before the Daughter's Music shall be turned  
To Low and harsher Notes; the bellows burned 
Jer. 6. 29.   
That fed the Organs; or before thy Lungs,  
Those bags of breath do fail thee, and thy tongue,  
Time-keeper to the rest, shall falter quite;  
Thy pipes are hoarse, and do so creak, it would fright  
Thyself to hear them now, which heretofore  
Melodiously could sing, and chant and roar,  
Keep time and tune too, and rise and fall,  
Observe their stops, and quaver it withal:  
Can play so sweetly, that they'd often move  
And ravish such as do wind-musick love.  
But now these Daughters bid their mirth good night,  
Their Musick's such, as cannot now delight:  
They now afford (although they strain for't too)  
No better music than Groat Fiddles do:  
Or if you please (which yet is more forlorn)  
No better sound than doth a Gelder's horn:  
Therefore before thy Pleasant days are gone,  
Young man! thy Great Creator think upon.    

Remember thy Creator, etc.  

VERSE V.  Also when they shall be afraid of that which is high, and fears shall be in the way, and the Almond-tree shall flourish, and the Grasshopper shall be a burden, and desire shall fail; because man goeth to his long home, and the mourners go about the streets. 
BEfore thou be afraid of what is high,  
And causeless fears now in thy way do lie;  
Before the blooming of the Almond tree,  
And the Grasshopper shall a burden be,  
Before desire fail; because man must  
To his long home, that is, return to dust;  
The Mourners fill the streets with hideous cries,  
And make them echo their sad Elegyes.   

PARAPHRASE.  
BEfore thy Health and Strength are so far spent,  
That thou shalt tremble at the least ascent.  
Time was, you could have over mountains run,  
Climb pyramids, as if you'd fetch the Sun  
From his Celestial Orb; or meant to trace  
Some other Planet in his nimble race:  
But now 'tis otherwise; you stoop and bow,  
Creep on all four, looking down below;  
And if but one of all the four do stumble,  
You tottering stand, and in a moment tumble.  
And when thy crazy bodies down, it lies  
Looking for help, but hath not strength to rise.  
Hence 'tis, the smallest stone, or straw, or Hill  
That's in thy way, thy way with fears doth fill.  
The Almond Tree doth flourish, grey hairs sit  
Thick on thy head, as blossoms do on it.  
Those Churchyard flowers make thy head as white,  
As Mother Earth is in a snowy night.  
The Grasshopper, the lightest burden tires  
Thy old and crazy bones:— All thy Desires  
Of pomp and pleasure fail; the Mourners meet  
And pensive walk together in the Street.  
Because thine age doth tell them, that the Grave  
Hath got one foot already, and must have  
The other shortly;— one step more and then  
No tears or groans can call thee back again.    

Remember thy Creator, etc.  

VERSE VI.  Or ever the Silver Cord be loosed; or the Golden bowl be broken, or the Pitcher be broken at the Fountain, or the Wheel broken at the Cistern. 
BEfore the Cord of Silver lose its strength,  
The Bowl of Gold be broken, or at length  
The Pitcher from the Fountain broken go,  
Or Wheel be broken at the Cistern too.   

PARAPHRASE.  
BEfore the Pith or Marrow of thy back,  
That heretofore could bend, and yet not crack,  
Can burdens bear, and ne'er complain or winch,  
Be weak and loosed with an aged wrinch.  
Before the Pericardium of thy brain,  
Being broke and shattered thou turn child again,  
While yet the Veins and Vessels do impart  
The Spirits to the Fountain of thine Heart.   

VERSE VII.  Then shall the dust return to the Earth, and the Spirit shall return to God who gave it. 
FOr when these cease, thy Spirit takes its flight  
To God, and bids thy body now good night:  
So thy day's ended; now thou must return  
A lump of Ashes to thy lasting Urn.    

The Conclusion.  

VERSE VIII.  Vanity of vanities (saith the Preacher) all is vanity. 
THus thou hast (Reader) in a rustic strain  
The wiseman's counsel. What doth yet remain,  
Are strong and well framed Arguments to prove  
His counsel seasonable, and to move  
Thee to the practice of it.— One doth lie  
In the eighth verse, that all is Vanity.  
This was the Preachers text when he 
* Eccl. 1. 1.  began,  
And now he hath quite through his subject ran,  
He re-asserts and doth with vigour cry,  
Sirs (I have proved it) All is Vanity.  
Riches and Honours, and whate'er the world 
Ver. 8.   
Affords, are quickly into nothing hurled.  
Its pomps and pleasures, sensual delight,  
Like Vanity do vanish, when the night  
Of death approacheth; or the evil Time  
Of aged darkness clouds thy youthful prime.  
Nor doth the wiseman speak at random, he  
Had paid for counsel,  he counselled thee.  
He sought it out and after doth dispense  
This spiritual physic on experience. 
Ver. 9   
By Physic rules his Physic is the best,  
It hath affixed a true probatum est;  
And that's enough.— For though he could have writ  
No doubt whole Volumes on this Subject, yet  
He gives the reason why he doth forbear,  
'Cause multitude of Books a burden are: 
Ver. 12.   
A burden unto him to write, to you  
To read a burden;— Wherefore Young man, now.  
Take all in brief; thy Maker, that's above, 
Ver. 13, 14.   
Fear, honour, his Commandments keep and love.  
The Motive to enforced, is this in Sum,  
That thou must die and unto Judgement come.  
O aeterna Veritas,  
& vera Charitas,  
& chara Aeternitas,  
tu es Deus meus▪  
ad te suspiro die & nocte!  August. 
Soli Deo Gloria Sine FINE.     


  

A Plain and profitable Dialogue between a Sinner and Time.  Sinner. 
THough Time be bald, perhaps he is not dumb!  
Wouldst thou but stop, Old Time, I would have some  
Discourse about thy Person, and thy Glass,  
Thy Sith and Foretop.— Pray before thou pass,  
Give me but leave, in a few words, to try  
Whether thyself knowst what they signify.  Time. 
Ask what thou wilt, I'll answer as I walk;  
But I ne'er did, nor now can stand to talk.  Sinner. 
Why art thou bald Old Man? what hast thou wore  
All off with age, except that lock before?  Time. 
No, 'tis an Hieroglyphic, that doth teach,  
If time's once past, in vain it is to reach  
An hand out after him; that you must meet  
Him as he comes, if passed you cannot greet.  
Your Goods may be confiscate, Money lent  
To Hucksters, Houses burnt, Estates quite spent;  
You may embrace a stinking Dunghill, then, 
Job 2. 8. Job 42. 10.   
As Job once did, recover all again.  
But men or Angels cannot once repay  
To you the loss of one Month, Week or Day;  
Nor can one minute past  be recalled;  
And that's the meaning of my being bald.  Sinner. 
But why do Eagles-wings adorn thy Glass?  
To manifest how suddenly we pass  
From birth to death? Or do they represent  
Our Swifter flight from hence, the sand being spe●●…▪  Time. 
Yes, 'tis a lively Emblem, that doth show  
How swift mans few and sinful hours do go;  
Not go, but run; run, that's too slow, they fly:  
Well said the Wiseman then, a time to die 
Eccl. 3. 2.   
And to be born there is, but mentions none  
For life;  he could write it, that was gone.  
When Hezekiah's Sun, and Moon 'tis said,  
(And as some think) his Stars were retrograde  
Full ten degrees; and Joshua's Sun did stand  
Still in the Heavens; still the nimble sand  
Of flying Time continued running;— They  
Who lived then, could not for that long day  
Reckon themselves one day, or hour younger,  
Nor did it make their lives one minute longer:  
But as the Glass continues running till  
The last sand drops; so passeth Time, and will  
Not step one minute back for high or low;  
The Glass once run, ready or not, you go,  
Where Time shall be no more; but swallowed be  
Up in the Ocean of Eternity.  
Thus, miserable man, you understand,  
Why I this Glass do carry in my hand;  
And though no Looking-glass, yet mayst thou see  
By it, how short thy sinful days may be.  Sinner. 
What means thy crooked sweeping Sith? hast thou Taken the field of the whole world to mow?  Time. 
Yes that I have, and will not let a Spire  
Of withering grass live, grow one Cubit higher  
Than is appointed by the God of Heaven,  
At whose commanding word I lay all even.  
My Sith is keen, and 'tis impartial too,  
For I ne'er strike, until my God saith, do.  
Cedars and Shrubs, Rich, Poor, Good, Bad, do fall  
When their Time's come,— 'Tis I devour all.  
More precious trees stand longer, till they're ripe;  
But fruitless Cumber-grounds I often wipe  
Sooner away, at his command, who says  
The wicked shall not live out half their days. 
Psal. 55. 23.   
And though a long time I have picked and chose,  
And still do so, yet all must in the close  
Be hewed down.— Some shall transplanted be  
Into the heavenly Canaan, every tree  
That here is fruitful— Others that have been  
(Like the wild Olive) fruitful only in  
The works of darkness, shall be hewed down,  
And into everlasting fire thrown. 
Matth. 3. 10.   Sinner. 
Once more, and I have done; fain would I know What is the reason Thou dost Naked go?  Time. 
In short, it is to put all men in mind, The Time is coming they must leave behind  
All worldly pomp, and as they naked come 
Job 1. 21.   
Into the world, return as naked home.  
Riches nor Honours, Robes nor ought they have  
Shall descend after them into their grave.  
But that's not all:— My naked body shows  
The Time is coming, when God shall disclose 
Mark 4. 22   
All secrets, that lie hid, and naked lay  
The hearts of all men at the Judgement day. 
Rom. 2. 16.   Sinner. 
And yet once more (old Time) wilt thou declare  
To me my future days, how short they are?  
How many are to come; how many past,  
That I may know how long my life shall last? 
Psal. 39 4.   Time. 
No, I may not; God hath determined none  
Shall know how long their lives are; nor how soon  
Death may o'ertake them, that they always may  
Be making of provision for that day.  
And one would think Uncertainty should make  
The Sinners flesh to tremble, heart to ache;  
To fly mad mirth, all sin, and still be doing  
Something for Heaven, who every hour's going  
To Death and Judgement, and for aught he knows  
This day may end his joys, begin his woes. 
Luk. 12. 20.   
To wind up all, there is a Latin Verse  
Or two, which now I only shall rehearse  
('Tis to the purpose, and a serious one)  
I'll leave't with you to English, and have done.  
Fleers si scires unum tua tempora mensem,  
Rides, cum non sit forsitan una dies?  Englished. 
If thou didst know thy life should last  
One month and then expire,  
Thou'dst'uldst pass that month in Sorrow:  
And dost thou laugh, when this day passed  
Perhaps thou mayst retire  
Into thy grave to morrow?  
God grant I then may number So  
My days, which yet remain,  
That whensoe'er Death calls to go,  
I Glory may attain. Amen.  
In illo die, O Jesus, esto mihi Jesus.   
FINIS.   

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