God, the Guide of Youth. Briefly opened and urged IN A SERMON Preached with a special Relation to Young Persons, January 1st. 1694 / 5. And at the earnest entreaty of several of the Hearers Published. By T. CRUSO. Prov. 4.10, 11. Hear, Oh my Son, and receive my Sayings, and the years of thy Life shall be many. I have taught thee in the way of Wisdom, I have lead thee in right paths. London, Printed for T. Cockerill, at the Three legs in the poultry, 1695. THE PREFACE. AS the Conception and Birth of the following Discourse was truly owing to the pious Motion and Request of some Young Persons, from a Principle( I hope) of unfeigned Zeal for God, and the good of Souls; so it is their desire, backed by many others, which hath encouraged and produced it's public appearance in the World. Whether God will make that use of it, by turning any of the disobedient to the Wisdom of the just, which may answer their Expectation, and my Intention, I am not able to foresee, but am very well assured, that it neither will nor can effectually serve such a purpose as that is, any further than He is pleased to direct, and set it home upon the hearts of the Readers. It is therefore, with an Eye to God'simplored Influence and Blessing, that I have now made this Second particular Address to such as may be reckoned in the Youthful State and period of Life; the general design both of this and the former, is the same; for as that persuaded and prest a timely Opposition to the Devil, this does in like manner solicit an early Resignation to God. Some Variety there is in the Seed,( and 'tis fit that there should be, for the avoiding of Vain and needless Repetitions, which may be a fault in Preaching, mat. 6.7. as well as in Prayer) and there was a Difference also in the Season of Sowing; it having been suggested to me, that probably a New-Years-Day might give some peculiar advantage for the doing of a greater good; which is my only End. The renewing of such Discourses cannot be condemned as superfluous, as long as the Age hath so manifest need of them; and tho' want of the wished Success from what hath been already done, be apt to fill all well-affected minds with uncomfortable thoughts, yet this should not deter or restrain from future Attempts, for then our whole Ministry might be laid aside, and we might( perhaps with as much reason) say, as the lamenting Prophet did, Jer. 9.20. We will not make mention of him, nor speak any more in his Name. Divine Patience andGoodness, not only in bearing, but in dealing long with many refractory Sinners, is most certainly a Pattern to us, and the Servants may very justly be obliged to do what their Great Master freely condescends to do. If God speaketh once, Job 33.14. yea twice, to man who perceiveth it not, as it gives us occasion to admire the riches of his Grace, so it intimates how little cause we have to repined at the( Improsperous) performance of our own Duty. I have nothing further to signify to the Reader of this plain Sermon, but that he will find it entirely Practical; which I mention not, as if I thought that Doctrinal Subjects were not proper to be handled, or perused,( for undoubtedly Clearness of Knowledge, and Soundness in the Faith, have a very useful Tendency to true Holiness of Life) but because it is more becoming my Meanness to leave those Subjects to abler Pens. It is exceeding deplorable, that we are fallen into a time wherein the anciently-acknowledged Fundamentals must be defended, that those mouths of Socinian Blasphemy may be stopped, which have been opened very wide of late; and that better Instructions than those of the Cracovian Catechism may be provided for our English Youth, among whom the wretched taint seems to be too far spread. But the setting up of corrupted Reason in defiance to Scripture-Revelation, is the Spring of these Evils; and therefore I have here proposed and recommended a Surer Unerring Guide, who is able to preserve from such Delusions, as well as from all Ungodliness. Jan. 15. 1694 / 5. T. C. God, the Guide of Youth. Briefly opened and urged, &c. JEREM. III. 4. Wilt thou not from this time cry unto me, My Father, thou art the guide of my youth? THIS Chapter contains several Instances of God's marvelous mercy in the earnest Invitation of a very sinful People to Repentance; no People could need more to be stirred up to this Duty, than the Jews; nor yet could any deserve less Encouragement in the performance of it. Every place which they could look to, put them in mind of their Defilements; so that as their hearts had foolishly walked after their Eyes, their Eyes might now justly affect their Hearts. But yet to quicken them the more, God manifests his Goodness in Correcting them with judgement, and sends his Rod to make them harken to his Word; Therefore the showers have been withholden, Ver. 3. C. 5.24, 25. and there hath been no latter rain; which is mentioned not only here, but afterwards again. Hereupon God expostulates with them in the words of the Text, Wilt thou not from this time, & c.? In which words we may consider these Two things, God's way and manner of Address to this People, and the Language which he teaches them to speak. 1. The Way and Manner of God's Address to them; Wilt thou not, &c. 'Tis put in the form of a Question, which is the most Pathetical arguing, and very frequently used by God in Scripture. C. 13.27. So in another part of this prophesy, Wilt thou not be made clean? when shall it once be? This is a more direct Appeal to the Conscience of the Sinner, than any other general Methods of persuasion; 'tis a more powerful urging of the Sinner to answer to God's call, or to give a Reason why he does not. 2. The Language which God teaches them to speak, as he bids Israel to take with them words, and then tells them what they should say, Take away all iniquity, Hos. 14.2. and receive us graciously; so here, he puts them upon Crying to him, and instructs them what they should cry, My Father, Thou art the Guide of my Youth. Here is a double relation to God, which they are taught to claim, the relation of a Father, and of a Guide. 1. C. 31.9. My Father. God owns himself to be a Father to Israel, and he was desirous that they should aclowledge him as such also. They had given this Glory to another, even to senseless Idols, C. 2.27. Saying to a Stock, thou art my Father; but now God solicits their return to their Duty; as afterwards in this Chapter, I said, Thou shalt call me, My Father: which indeed they had the highest Reason and greatest Obligation to do. 2. Thou art the Guide of my Youth. This Clause may have a Twofold reference; Either, 1. To that conjugal relation which God had taken them into with himself; God styling himself their Husband, Isa. 54.5. and the Husband in Scripture being termed, Prov. 2.17. the Guide of the Woman's Youth. Or, 2. To his eminent Providential Conduct of them, when they were first formed to be his People. The time of their coming up out of the Land of Egypt, Hos. 2: 15. is often set forth by the day of their Youth; and then it was, that God lead them forth, Exod. 15.13. and guided them by his strength, both through the Sea, and in the desert, till he brought them into Canaan. This may suffice for the opening of the words, as they carry in them a particular respect to the Jews. My present design and work is to accommodate and improve them to another purpose. The days wherein we live, are extremely Evil; but yet we have a sad and doleful Prospect of the next Age becoming worse, if God do not by some effectual means stop the wicked Course of the Rising Generation. We see such Crowds and Swarms of young Ones continually posting down to Hell, and bringing up so much of Hell in the midst of us, that both in compassion to them, and to our Native country, we cannot but use some Christian endeavours to open the Eyes of these Mad Prodigals, and to fetch them home. If God will please to Accompany and Bless the word which is now spoken to that end, by helping me to pled in his Name with such, and by awakening their ears and hearts, to receive and comply with this Message, both I and They, and many of those that come after us all, will have cause of Thankfulness to God, in Time and to Eternity. The main Point which I propose to speak to, is this, That The choosing of God as the Guide of our Youth, is a very great and important Duty. In handling of this, my Method shall be, To show, First, What it implies to choose God as our Guide. Secondly, In what respects Youth especially stands in need of such a Guide. Thirdly, Why this is a Duty of so great importance? Fourthly, Apply it: First, What is implyed in the choosing of God as our Guide. Here Three things should be opened a little; what it supposes; wherein it consists; and what are the natural Consequences and Effects of it. First, What is supposed to the making choice of God as our Guide? Ans. A Deep sense of the Foolishness, Falseness, Weakness, and Unruliness of our own Spirits. 1. We must be seriously convinced of the Foolishness of our own Spirits. No man in the World resolvedly chooses the Guidance of God, till he hath a due apprehension of this. Prov. 22.15. Solomon tells us, and woeful experience backs it, That Foolishness is bound in the heart of a Child. It is bound, in a double Sense; so as to be rooted and fastened there, and yet so as to be hide and concealed too. Not but that there are too many open Discoveries of it by its fruits to others; and nevertheless the thing itself remains secret and unperceived to the persons themselves. Tho' we be really Fools, yet we are hardly brought to believe we are so, but are still Wise in our own Conceits. This is that which confirms and binds our Misery upon us; for unless we see our Folly, we shall never take the right course which the Text prescribes to cure it. 2. We must be convinced likewise of the Falseness of our own Spirits. The Prophet warns us of putting Confidence in a Guide; Mic. 7.5. which is especially applicable to the Heart itself. This is so deceitful and treacherous, that none can perfectly know it but God. We ourselves cannot imagine or suspect how bad it is; they who have presumptuously trusted their own hearts, have always found them to be a great deal worse than they ever though them to be. It is most unquestionably true, that no one ever expected any good from himself, but that he hath been disappointed and deceived therein. It is of great use to us, to believe and remember this; otherwise we shall continue Self-confident still, and the Conduct of God will be rejected. Men will not remove themselves out of their own hands, except they are apprehensive of being betrayed. 3. We must be also convinced of the Weakness of our own Spirits. Ezek. 16.30. How weak is they heart, saith the Lord God? How unable to withstand any small Temptation, or to perform any acceptable Service? How unable to bear up against it's own Corruptions, or to hold out in the exercise of Grace? How unable to prevent the inroads of the Devil, or to forbear running forth to polluting Objects? What a Spirit of infirmity is it possessed and bowed down with? How wretchedly feeble does it appear to be, upon the least trial of it's strength? This should be known and considered by us, or else we shall destroy ourselves by leaning to our own arm, as well as our own understanding; for we shall never make unfeigned Application to God, so long aswe fancy that we are strong enough without him. 4. We must be further convinced of the Unruliness of our own Spirits. The Scripture does not compare us in vain to the most irregular and untamed Creatures; to a Wild Asses colt; Job 11.12. Jer. 2.24. and to a Wila Ass that is accustomend to the Wilderness. We naturally break all Yokes, and burst all bonds; are impatient of just restraint, and frowardly pursue our own sinful Inclinations, how mischievous soever they be. Magistrates, Ministers, Relatives, Friends, cannot Rule us, nor we ourselves. Prov. 16.32. It is much easier to take a City, and conquer a Nation, yea to carry our Victorious Arms through the World, than to rule our Spirits; the Notion of Self-Government is but a Notion, and impossible to be put in practise, till we come out of our state of Nature. Secondly, Wherein does the choosing of God for our Guide, consist? Ans. In the committing of ourselves to his Wisdom, Fidelity, Power, and Authority. 1. It includes a committing of ourselves to the infinite Wisdom of God, to be taught and counselled by him; so did David; show me( says he) thy ways, Psal. 25.4. Oh Lord, teach me thy paths. This is the proper work of a Guide, to direct the Ignorant Traveller in a strange Land, and unknown country. Such is our Case during the time of our Sojourning here in this World; and it is the work of the only wise God, to guide our feet, and direct our steps for us, which he will do if we sincerely resign ourselves to him. That which undoes us, is not God's unwillingness to instruct us, but our own unteachableness; there is a Voice behind us, but we refuse to harken, and this perverts our way. 2. It includes a committing of ourselves to the Fidelity of God, without any jealousy or distrust of it. God is faithful in his ordering and disposing of us; and this holy David was persuaded of, when he put up that Prayer; Psal. 25.5. led me in thy truth, and teach me. We are to assure our own hearts, that 'tis impossible to walk in a way which is not good, if we walk after the Lord; that if we follow God fully, we can never follow him to our disadvantage. No man chooses such a Guide, as he thinks will carry him out of his Road, or into Danger. All such unbelieving fears, must therefore be banished from our hearts, with reference to God, that we may be entirely and cheerfully given up to him. 3. There is a committing of ourselves to the Power of God for our Security and Protection, and for our Assistance and Support. This is one part of the Office of a Guide, to guard those that are under his Care, and likewise to keep them from falling. This is intimated by that passage of the Prophet; Isa. 51.18. There is none to guide her among all the Sons whom she hath brought forth, neither is there any that takes her by the hand, &c. Now this is one of the things which God performs for us, and which we are humbly to depend upon him for. Psal. 17.5. Hold up my goings( says David) in thy paths, that my Footsteps slip not. So he dealt with his Israel of old, when he lead them through the deep, Isa. 63.13. as an Horse in the Wilderness, that they should not stumble. 4. There is a committing of ourselves to the supreme Authority of God, Isa. 63.13. to be swayed and ruled by him. Guidance and Government go together; they seem to be Equivalent terms, Prov. 6.7. Having no Guide, Overseer or Ruler. The Governours of the People are called their Leaders; Isa. 3.12. and therefore 'tis but an empty Pretence to make as if we were willing to be lead by God, when we oppose the setting up of his Kingdom within us, and living in a state of Subjection to him. We do not hearty Consent to the Conduct of God, unless we agree to be under his Dominion. So that if we deal truly in this Case, we must look upon him as our Holy sovereign, Psal. 119.172. and account that all his Commandments are Righteousness, as the Holy Ghost affirms them to be. Thirdly, What are the proper Consequences and Effects of choosing God to be our Guide? Ans. It will be seen by the respect which we bear to the Spirit and Word, to spiritual and natural Fathers. 1. A strict regard to the Motions of the Spirit, this is styled in Scripture, Rom. 8.1, 4. Galat. 25.16, 5. walking after the Spirit, and walking in the Spirit. The Enquiry therefore will be, how we carry ourselves towards the Spirit of God? When he strives with us, whether we yield to him, or strive against him? When he would keep us back from sin, whether we desist and forbear, or hold our Resolution, and go on notwithstanding? When he stirs us up to duty, whether we omit or delay it, or whether we set about it instantly with all our might? When we feel a Divine impulse in ourselves, are we wrought upon, influenced and determined by it, or not? do we gratify the Spirit of God by a ready Compliance, Joh. 16.13. Rom. 8.14. or do we grieve him by a sullen resistance? According as we can answer hereunto, God is or is not our real Guide, for it is by his Spirit that he leads. 2. A due attendance to the light of the Word; for here we have a written Copy of the mind of God, and stated Rules given us to walk by. We are not to look for sudden and extraordinary Revelations to direct us in the Course of obedience, but to eye this authentic and settled discovery of the Divine Will. The young man is bid to cleanse his way, by taking heed to it according to this Word. Psal. 119.9. And David preys in the same Psalm, that his steps might be ordered in this Word. Now we should therefore examine ourselves, how we stand affencted towards the Word, and what reverence and observance we pay to it; Do we consult the Scripture more, or less than flesh and blood? Do we study it in order to a practical acquaintance, or not? Does it constantly dwell in us, and is it carefully laid before us, or do we neglect it, and forget it? 3. A just respect to your Instructors in Christ, especially to spiritual Fathers. They who will not obey their Word, are plainly not under the Guidance of God; for Ministerial Conduct is Subordinate to his, and Ministers are called Shepherds, because they are under the chief, and it is their special Province to led the flock. God does no where enjoin or countenance fordid Slavery to Roman Priests,( or any like them) but on the other hand he is as far from allowing or tolerating the profane Contempt of his own Messengers, that are Pastors after his heart. It is no better than mocking of God, to sit under any Gospel Ministry, and not to be awed, or governed by it. The teachings of God are conveyed to you by Men like yourselves; and therefore in despising them, you set him at nought. When you have chosen one to inspect, and watch for your Souls, Hebr. 13 17. you ought to submit yourselves to him. 4. Regular obedience to natural Parents, or such as are in their stead to you. It is very becoming to take their Advice in all weighty and eminent Cases; it is necessary to receive and perform their Commands in all things lawful; but above all, 'tis most indispensible Duty to harken to their Godly admonitions and persuasions in the Matters of Religion. They who can be deaf to these, do evidently renounce and relinquish God from being their Guide; and therefore the stubborn and rebellious Child hath reason to say, as he in the Parable did, Luk. 15.18. Father, I have sinned against heaven, and before thee; you cannot sin against them; but that you sin against heaven also. God says by Solomon, My Son, Prov. 1.8. hear thou the instruction of thy Father, and forsake not the Law of thy Mother; from whence 'tis manifest that their instruction should be as a Law to you. Such as ober their Parents in the Lord, do indeed obey the Lord in their Parents; and Goid hath interested himself so much in their Quarrel, C. 30.17. that he hath threatened disobedient Children with having their Eyes picked out and devoured by Ravens and Eagles. The Second Head is to show, in what regards Youth does particularly stand in need of such a Guide as the Text here commends to our Choice. To this purpose consider, First, We are all born out of the way. Young and old, Fathers and Children, Psal. 14.3. are are all gone aside. We are not made Sinners by imitation, but by the apostasy of the first Man. We do not merely learn the Road to Hell from the bad examples of other persons, but we come into the World with our faces towards Hell. Psal. 58.3. The wicked are estranged from the womb, they go astray as soon as they are born. Our very first Motions are disorderly, and Satan possesses us in the beginning of our way. We are turned aside by youthful lusts which are bread within, before we step forth upon the public Stage. Our tender minds are far from producing any right thoughts in our most innocent and uncorrupted years. The imagination of Man's heart is evil from his youth. Every Child of Adam is a miserable Wanderer from the birth. Secondly, We are born uncapable of finding the way, or of putting ourselves into it. As the Sodomites at Lot's Door were universally smitten with Blindness both small and great; Gen. 19.11. so from the least to the greatest, till our Newbirth, birth, we want the seeing Eye. Experience does not help the Aged, nor does the Vigour of Nature recover sight to younger Persons. We inherit this spiritual infirmity from the Womb, that the Windows of the Soul are darkened. Tho' we are brought forth in the Gospel-day, yet our true Character is, Children of the night. Whatever arrogant opinion young ones may have of themselves, the Holy Ghost hath linked the Touths and the simplo Ones together, Prov. 7.7. and hath set forth the young man as one voided of understanding; voided of it, we truly are, before God infuse it into us. Thirdly, The sooner we are in the way, the better it is for us. We may make the greater and quicker Progress, and more comfortably expect a final Welcome in our Father's house. No Error can be rectified too soon; much less such a fatal and destructiveone, as we naturally live in. If we were in a journey which required dispatch, and upon which our Life depended, and were taking a wrong Course, we would be glad of the speediest information of our Mistakes. Why then should the youngest say in their heart, the time of returning to God is not yet come? What an Honour is it to young ones to be taught of God, so as to be able to say with David, Psal. 119.100. I understand more than the Ancients, because I keep thy Precepts. How many that defer and put off the work of Conversion to elder years, do then wish as Job did, Job 29.4. O that I were, as I was in the days of my Youth! We can rid more ground, and move more nimbly in our youth, than when old Age overtakes us; and tho' we should reach Heaven at the last, yet we shall be fuller of doubts and fears in our going thither. Perhaps( and that is the most which can be said) it may not be too late in respect of safety, but it may be too late for our Satisfaction. Fourthly, The longer we proceed in a false way, the harder 'tis to forsake and leave it. Youth is a season for the fixing of Habits and Customs, good or bad; and if they be bad, it will mightily increase the difficulties of saving Repentance. Isa. 48.8. Israel was a Transgressor from the womb, and so continued. They were refractory and incorrigible, and deaf to all kind of Arguments; and when God traces their difease to its root and spring, he tells them, this hath been thy manner from thy youth, Jerm. 22.21. that thou obeyedst not my voice. Men are strangely riveted and confirmed in their disobedience, if it outlives that time of Life. If we bear the Devils yoke in our youth, it grows so easy, pleasant and familiar to us, that there must be so much more labour to break it off. A way which we are used to, and have a long time traveled in, we are not very readily diverted from; but we must be driven and pulled out of it with more than ordinary violence. Fifthly, We live to no purpose at all, or worse than none, till we live to God. The Royal Preacher says, Eccle. 11.10. that Childhood and youth are vanity; not only vain in regard of natural frailty, but vain in a Moral Sense, as not answering any valuable end. What do our Beings serve for, if the Author of them be forgotten? God may come to every one of us, as he did to Elijah in the Cave, and say, What dost thou here? 1 Kin 19.9. What Employment can we put our reasonable Faculties to, which is truly worthy of them? What Childish toys do we run after, and what trifles do we busy ourselves about, till God hath the managing of our Hearts? We do we know not what; at the best we do what will avail us nothing; and it had been good for us, if we had never been capable of doing any thing at all. Sixthly, Whatever Relations we come to be cast into, we shall not only be useless and unserviceable, but do harm and mischief in them, while we live without God. When Youth is growing up to Manhood, it is the usual time, wherein Persons think of disposing themselves some way or other in the world; but what unprofitable Burdens, yea what woeful Plagues will you be to those whom you have to do with, if you are not under Divine Conduct? If you should live to be Heads of Families, or have any share of influence upon larger Societies, what a wretched condition will they be in, that are placed under you? How unfit will you be to be Guides to others, that have not chosen God to be your own? mat. 15.14. When there are blind Leaders of the Blind, our Lord hath told us, whither both of them must fall. The Third thing propounded, is to show, Why this is a Duty of so great importance, to choose God as the Guide of our Youth? Much of the Reason of it hath been already hinted, and more will appear, by what follows. As First, We are under very early engagements to God. He hath an undeniable right to be our God from our mother's belly, because we owe our very Beings to him. We are bound by the Law of our Creation to make choice of God for our Guide and Ruler. It is a shameful aggravation of Sin, to be unmindful of the rock that begot us. Deut. 32.18. 'Tis most true, that God did so; our formation in the womb was his Omnipotent work; Thine hands( says Job) have made me, Job 10.8. and fashioned me together round about. The Text itself may suggest this Argument to us, My Father, Thou art, &c. God, our heavenly Father, is ten thousand times more to us, than any earthly one can be; therefore as soon as we begin to breath in his Air, he may challenge a propriety in us, and dominion over us. Secondly, We are under multiplied numberless engagements to God, before we arrive at our youthful period. There is not a moment between that and our first coming into the world, but what is filled up with mercy. The time would fail to speak of the vast variety of mercies which attend us throughout our Infancy and Childhood. Hos. 11.1. God loved Israel when he was a child; and how largely hath God expressed his kindness and care with respect to us at the same age! how many thousand deaths do poor helpless Infants escape, through the watchfulness of an Almighty Providence! whence is it, but from the oversight of this vigilant Eye, that every Child does not, like that lunatic son in the Gospel, mat. 17.15. fall oft-times into the fire, and oft into the water! who hath brought you up, and nourished you, ever since your bringing forth; who hath bound and strengthened your tender arms; who hath made you to increase in wisdom and stature, which you cannot add a cubit to, but only God? Consider seriously the riches of goodness spent upon you, and( I may almost venture to say) refuse his guidance if you can. Thirdly, We cannot hope that God should be the staff of our old age, if he be not chosen as the Guide of our Youth. If we reject him in our sprightly flourishing days, what favour can we look for in our crazy declining years? How can you say, as David boldly does, Psal. 48.4. This God will be our guide even unto death, unless he be freely and delightfully chosen now? How can you expect that he should carry you to your hoary hairs, Isa. 46.4. ( as he graciously promiseth to do) if your youthful heads be not found in the way of righteousness? Shall God remember mercy to you, when life is run out to the very dregs, if you forget your duty to him all the time before? You cannot have any good grounds of hope that it will be so, but rather you may reasonably fear to find God afar off, when the evil days come; and that when those unpleasant years draw nigh, he will be at the greatest distance. Fourthly, We cannot think to receive any Blessing from God in any of our Affairs, except we be under his Guidance. If he do not direct your Paths( which is the privilege of those only that aclowledge him) what expectation can you have, Prov. 3.6. but that( as he did to Bilaam, whose way was perverse before him) he should come out to withstand you? ' Tho you be placed in lawful Callings, and prosecute them with the greatest diligence, I must denounce this Sentence against you in the Name of God, That the fruit of your labour will have a blast upon it, or the very eating of it will be poison to you; either your Undertakings, or your very Blessings will be cursed. 1. Your Undertakings will be cursed. Nothing that you set your hand unto, shall prosper; but if you walk in the counsel of the ungodly, Psalm 1.4. you shall be as the chaff which the wind driveth away. If you sow much, you shall reap but little; all your care and industry shall signify nothing; you may rise up early, and sit up late, and all in vain; a flamme shall dry up your branches, and your substance shall melt, and drop through a bag with holes. 2. If it be not so, it will be worse; there shall be a curse upon your Blessings themselves. If your way be prosperous, even that prosperity shall destroy you. Prov. 1.32. The better you speed, the more fatal it will be. If your Voyage be successful, and you come home richly laden, yet God not being concerned in the steering of your Course, your Misery will be the greater. Your unsanctified Wealth will the more effectually undo you. Fifthly, We shall certainly bring a great deal of Dishonour upon ourselves, and all that have any concernment in us, if God hath not the management of us. What wretched Scandals do they prove to the Names they bear, and the Families from which they spring, that have the reins thrown over their necks, and are let loose to work their own wills without control! How many Parents are brought to shane by children left to themselves? Prov. 29.15. What a judgement therefore must the want of Divine Conduct be! Holy Job himself, blessed the name of the Lord under his greatest Afflictions; but his Sons seemed to have cursed God in their hearts in their greatest Plenty, which turned to the rep0roach of their Excellent Father, as well as their own ruin. If therefore you would do worthily in your Generations, and secure your credit from the Stains and Blemishes which others commonly contract, you must resign yourselves to God. Sixthly, We shall have very sad Reflections to make at last upon our shameful Irregularities, if we do not prevent them by choosing of God to be our Guide. How comfortable would it be, if when we are near the close of our Lives, we can appeal to Heaven with David, Oh God, Psalm 71.17. thou hast taught me from my youth! Or, if we can look over the several Commands of God, any say( without any Check or Contradiction from Conscience) as that young Man in the Gospel did, mat. 19.20. All these things have I kept from my youth up! But if we must rather say, All these have I broken, how dismal will the review be! How mournfully will such young ones cry out, when their flesh is consuming, and their Spirit departing; Prov. 5.12, 13. How have I hated instruction, and my heart despised reproof, and have not obeied the voice of my teachers, nor inclined mine ear unto them! This will be the Language of your Death-beds, how jolly and confident soever you be now. Seventhly, You know not how soon that end may come, which will make you wish that God had been the Director of your way. Tit. 2.6. The Apostle Paul speaks of exhorting young men to be sober-minded; but they are ready to fancy that this is an unseasonable Lesson, as if it were time enough to put Sobriety in practise, when 'tis impossible in a course of nature that they should live much longer. But come now, and let us reason together: Have you indeed any assurance now for a great while to come? Who can tell whether your time may not be shorter than that of the oldest Person, whom you know living? How often does the first Generation see the second go before it! Tho you be now in your full strength, or coming towards it, how quickly may it be broken and destroyed, if God hath determined to cut you off? How loud a Passing-Bell hath God been ringing among us a few days ago, The late Q. Mary died four Days before the preaching of this, Decem. 28. 1694. in the 33d year of Her Age. that the whole Nation might hear! To show us, That they who are the breath of their people's nostrils, have no command of the breath in their own; but that it is as liable to go forth in the prime and flower of their years, as other mens; to show us that majesty cannot suspend or put off the stroke of Mortality; but that the Lives of Princes, like Common Person, may be snapped in the midst. How then can any of you promise yourselves the Afternoon of a Summer's day? Eighthly, It must needs ba a very dreadful account which you will be forced very shortly to give at the Tribunal of God, if you go on in an extravagant Course, walking contrary to him. It is upon this Argument, that Solomon insists, for the reclaiming of youthful Persons from their Folly and Madness. rejoice, Eccle. 11.9. oh young man in thy Youth, and let thy heart cheer thee in the days of thy youth, and walk in the ways of thy heart, and in the sight of thine eyes; but know thou, that for all these things God will bring thee to judgement. In the former part of the Verse one would think, that the Holy Ghost gave a full Toleration and licence to the Vanities and Debaucheries of Youth; the young ones who did so as is there said, will cry it up as good Doctrine, and say, This is as we would have it; but that Corrective which comes in, in the latter part of the Verse, discovers the true meaning of the Holy Ghost, and spoils all the young Man's pleasure. Our Accountableness to God for all these things, is an uncomfortable and frightful rebuk to the indulging of ourselves in them. Consider therefore, that if God be no: your gracious Guide, he will be your revengeing Judge; and consequently, you will have a miserable walk through the valley of the shadow of Death to the Bar of Christ, and a more miserable hurry from thence to the everlasting place of the Damned. 'Tis without all controversy, that never any Soul got to Heaven, the Habitation of God, without following the Conduct of God. We may learn this from the Psalmist, Thou shalt guide me with thy Counsel, Psal. 73.24. and afterwards receive me to Glory. God's Counsel must be regarded now, or his Glory will not be obtained hereafter. The Last thing is, To Apply all this. Which that I may do in the most profitable manner that I can, I would speak a little particularly to two sorts of persons, viz. those that have not chosen God for their Guide, and those that have. First, To them that have not yet chosen God to be their Guide, both young and old. 1. To you who are young. Let me ask, and argue with you in the words of the Text, Will you not from this time cry unto God, & c.? My Heart's desire is, that this Scripture might be fulfilled this day in every one, at least in some one, or more of you. To morrow will not be so good for this Purpose, as this Day. And that for these Reasons. 1. Because the persent time is always best; most acceptable to God, and sasest for you. 'Tis uncertain what this Evening and Night may bring forth; before to morrow you may be past hope, and past remedy; out of the reach of mercy, and uncapable of performing this Duty. Or God may then turn the back to you instead of spreading out his hand; if you now refuse his Call, he may refuse yours, when to morrow comes. ( 2.) This day is a very Signal and Memorable Season, the great Feast of the Passover was instituted by God, and observed by the Jews, in the first Month in every year; Exod. 12.2. which was the Month wherein God brought them up out of the house of bondage. Therefore do you, that call yourselves Christians, turn this day, the first of your Year, into a spiritual Festival, by consecrating yourselves to God, your Deliverer from sinful Servitude. ( 3.) If you do so, you will make this day so much the more remarkable. It will be the first day of a New Life to you, as well as a New Year. You who have been dead for so many years, will this day begin to live, partake of a Divine quickening, and a gracious Resurrection. This will vastly out-shine the day of your natural Birth; for then you were born in sin, and a Child of wrath; but now you will be in Christ, and a New Creature. ( 4.) Hereby you will make all your following days truly happy and illustrious also. You may henceforward writ Emmanuel for your Motto, and date the sure enjoyment of God's favourable presence with you. As when the Jews laid the foundation of the Lord's Temple, he tells them, hag. 2.18, 19. From this day will I bless you; so you may reckon from this day, that throughout all the ensuing year, or years of your life, God will accompany you, provide for you, and concern himself about you, as he does for his own Children, and the members of his Family. Being this day taken into the household of God, it shall be well with you at all times hereafter; whether you outlive this year which you have now begun, or not, you may have peace and satisfaction unspeakable; for both worlds are yours. 2. To you who are elder persons, that have past the time of Youth, and attained to riper Years. It is yet more necessary for you to lay hold of this time for a resolved choice of God, and cleaving to him. If you do not with the conclusion of the old Year, put off the Old man, Colos. 3.9. with his deeds, you are of all others the most without excuse. Think with yourselves, ( 1) How many opportunities you have already slipped, and therefore how much it behoves you to slip no more. You have enjoyed multitudes of seasons beyond what others have done, and 'tis very dismal to consider, that hitherto you have improved none. God have waited longer to be gracious to you, than he can be supposed to have done, with reference to younger persons; Christ hath stood knocking longer at your doors, and therefore he will take it worse from you than from any, if after such continued repulses, you do not now admit and receive him. ( 2.) You have greater cause than others, even this day, to alter your course, because you are most apparently nearer your last day. The more such days you have seen, the less likely it is that you should survive long enough to see another. It may be some of you are not only insensibly going to your long home, but in great measure are sensibly gone towards it. 'Tis possible that some may( as we are wont to say) have one foot in the grave, and have not yet walked one step with God. If you do not think on your ways, and turn your feet now, even according to natural probability, there are but a few steps betwixt you and Hell. ( 3.) Those few, who while they are yet young( as was said of Josiah) begin to seek after God, 2 Chr. 34.3. will rise up in judgement and condemn you. Their examples do now upbraid and shane you; and therefore, if you felt any thing of just Emulation in your on Breasts, and were apprehensive what a foul Disparagement it is to be outstripped, and exceeded by them that in respect of years, are far behind you, you would resolve this day to be the Lord's. Mis-spend not one minute of future time, as you have done what is past, when some of your Juniors are such commendable Presidents in laying out the same Months and Years, which are now lost to you, to great advantage. Secondly, A few Words to them that have already made such a choice of God, whether Young or Old. I would advice and persuade both to these two things. 1. Bless God for the inclining and influencing of your Hearts to choose him. Offer to him a New Thanksgiving upon that account this day; and do not sacrifice the praise of it to yourselves. It is God that hath wrought in you to will such a Self-surrender; for by Nature you were as much averse to it, as any can now remain. Make your acknowledgements to him for it, as for one of the greatest Mercies which he could bestow, or you receive; a Mercy which you can never sufficiently admire or celebrate, tho you should spend every Year, and every Day, in thinking and speaking of it. 2. Renew the Solemn Dedication of yourselves to God at this time. Tho you have done it heretofore, do it now again; for it cannot be done too firmly, and therefore neither can it be done too frequently. This is a Day( with many) of sending gifts one to another, even to those that have formerly partaken of their Kindness on the same occasion. Why should not we then repeat the giving of ourselves to the Lord in a peculiar manner, as oft as this time returns upon us? It was the Laudable Custom of the Worthy and Famous Mr. Robert Fleming, Author of the [ Fulfilling of the Scripture] and other Excellent Treatises. to set apart this day for such a purpose, near Fifty years successively. Let us go and do likewise, that we may be able, as long as we live, to look back still upon this Day, in all our Temptations for our Stability and Comfort. THE END. Books printed for, and sold by Tho. Cockerill, at the Three Legs in the poultry. A Sermon on the Resurrection, occasioned by the Funeral of a Friend, by Walter across M. A. The Instrumentality of Faith asserted, proved, explained, compared with, and preferred to a Conditional Relation thereof, in order to pardon and happiness. Delivered in several Sermons, by Walter across M. A. Good Deeds done for God's House. Or a Sermon preached on the occasion of the death of Dr. Jeremiah Butt, one of the Physicians appointed for Their Majesties Fleet, by Ed. Veal. Infant-Baptism God't Ordinance: Or a clear proof, that all the Children of Believing Parents are in the Covenant of Grace, and have as much right to Baptism, the now Seal of the Covenant, as the Infant Seed of the Jews had to Circumcision, the then Seal of the Covenant, by Michael Harrison. A Remedy against Trouble, in a Discourse on John 14.1. wherein something is also briefly attempted, for clearing the Nature of Faith, of Justification, of the Covenant of Grace, Assurance the Witness, Seal and Earnest of the Spirit, and Preparation for Conversion, or the Neceffity of Holiness, by Henry Lukin. A Discourse of Schism, by Edward Polhill Esq; Instructions about Heart-work, what is to be done on God's part and ours, for the Cure and keeping of the Heart, &c. by that Eminent Gospel Minister, Mr. Rich. aleyn. With a Preface by Dr. Annesley. 2d Edition. The Evidence of Things not seen: Or divers Spiritual and Philosophical Discourses, concerning the State of Holy Men after Death, by that Eminently Learned Divine, Moses Amyraldus. Translated out of the French Tongue, by a Minister of the Church of England. Mr. John Flavel's Remains, being two Sermons. The one preached at Dartmouth in Devon, on the day of the Coronation of Their Majesties. The latter intended to be preached at a Meeting of the United Ministers of several Counties. With some Account of his Life. A Discourse of Regeneration, Faith and Repentance, preached at the Merchant's Lecture in Broadstreet, by Tho coal, Minister of the Gospel. A Discourse of Christian Religion in sundry Points, preached at the Merchant's Lecture, by Tho. coal. A Discourse concerning Trouble of Mind, and the Disease of Melancholy, in 3 Parts; written for the use of such as are, or have been exercised by the same, by Tim. Rogers M. A. who was long afflicted with both. To which is added some Letters from several Divines, relating to the same Subject. Love to Christ, necessary for all to escape the Curse at his coming, by Tho. Doolittle M. A. The Wonders of a merciful Providence, by T. Cruso. A Funeral Sermon on Mrs. Smith, by T. Cruse.