COUNSEL FOR YOUTH; Delivered in two Sermons upon Psalm 119. verse 9 Preached by H.U. Rector of Alhallows-Honie-lane. Eccles. 12.1. 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. LONDON, Printed by William Dugard, in the Year MDCL. To my loving Parishioners, and other Friends in London, or elsewhere. Dear Friends! I Here present you with the Sum of two Sermons, not long since preached, and delivered by word of mouth to you of my own charge. If any inquire what put me upon this subject, the entrance of these Sermons will resolve you in that particular. If any ask, what moved me to put it to the Press, take my answer now: It's not any by end, it's not any high thought of any thing that is my own in this discourse: But I consider, 1. The Truths are Divine and Sound. 2. The handling of them is seasonable in these days, wherein there is so much miscarriage of youth, and (I would I had not need to say it) so much neglect in them that have the oversight of Youth. In these Sermons both are concerned; Youth at the first hand, and others by necessary consequence. 3. I know that words have wings, and fly away, almost assoon as they are uttered; but it's true, Litera scripta manet. If any forget what was spoken, by repareing to the Book their memories will be helped. 4. I have also many Friends that heard not these Sermons preached, whose spiritual good yet I desire also to further: and to transscribe so many copies, it would be tedious. I thought it therefore the more compendious way (though more costly) to put it to the Press upon mine own charge, and so to have the whole Impression at my own dispose, by means whereof I may give copies abroad as I shall see cause. And so ye have the clear reason of what is done: it's intended out of love to you, and your good my aim in it. Concerning the Sermons themselves I will not say any thing; only, 1. If any be less acquainted with business of this naeture, I give them to understand, that what I say to Young Men, I mean it also to Young Women and Maidens, following therein the custom of the Scripture, which ordinarily, (especially in things which equally concern both) comprehends both sexes under the Male, as I might show you in many examples, if it were needful. 2. These Sermons contain matter suitable to old and young, I desire you, each of you to take your proper portions, and not (as it's too frequent in the world) every man to get insight into other men's duties, while they neglect to know their own. To conclude, if ye will accept, read, apply, and make use of what is here presented to you, and the God of heaven shall be pleased to make it profitable by his blessing, I have my aim and end: And so (committing you, your souls and bodies, and your ways to the protection and guidance of the Almighty and only wise God) I rest ever, Your Servant for Jesus-sake H.U. From my Study Dec. 20. 1649. THE YOUNGMAN'S COUNSELLOR. PSAL. 119.9. Wherewithal shall a young man cleans his way? by taking heed thereto according to Thy Word. THe sad report of the miscarriage of many young men now of late, and some of my own charge, whose case I much pity, hath taken me off from my wont course, that, by making more particular address to young men, I might prevent the miscarriage of others. And if it shall pleas God to give such success to my endeavours, as that I may be an instrument for the reclameing or safeguarding of any, I shall be so far from repenting of my attempt, that I shall readily confess myself bound to the God of Heaven, for that He hath made my endeavours in any degree successful in this kind. If, on the other side, I shall have occasion to complain with the Prophet, I have laboured in vain, I have spent my strength for nought, Isai. 49.4. and in vain (which God forbidden) yet my comfort is this, that faithful endeavours shall not want acceptance. I shall not doubt to say with the same Prophet, Ibid. Yet my judgement is with the Lord, and my work with my God: I rest upon that encouragement, which the Apostle gives, whereby he assure's us, that God will reward every man according to his own labour, 1 Cor. 3.8. de Isid. ad Eugen. l. 4. c. 2. Secundùm opus, non secundùm proventum; according to his labour, not according to the issue of his labour, as St Bernard observes. And, if any of you have passed this slippery age, and atteined to riper years, let it not be grievous to you, that I now bend my speech to young men, as if the business did not concern you: young men are also a part of my charge, and our blessed Saviour give's command to St Peter, Joh. 21.16. and in him, to us all, that are his servants in the ministry, not only to Feed his sheep, ver. 15. but, his Lambs also. Yea, they are a part of my charge not to be slighted: for upon the welldoing of them, that are in the flower of their youth, depends the hope of future ages. And, while I speak to them, ye also may hear somewhat, which may, by the blessing of God, prove to the advantage of your souls. But, (to leave further prefaces, and to set upon the Text, which (to this purpose) I have undertaken to handle) it seems the Prophet entered this meditation, while he was yet a youth in King Saul's Court, envied of many, and exposed to many temptations. Being therefore sensible of the temptations, vanity, incircumspection and unstaiedness of that age, and considering withal, that yet this was his prime, wherein God especially require's to be served, he desire's a redresser of his life and manners. And therefore finding himself to be puzzled thereabout, he break's out of his continued meditation into this exclameing interrogative Apostrophe, Wherewithal shall a young man cleans his way? whereto the answer is instantly annexed, By taking heed thereto according to Thy Word. Whether he makes this demand to God, and receive's the answer from God; or whether he communicate's with himself, as St Austin doth probably answer, Interrogat se, respondet sibi, He asks himself, and answers himself, I hold it not much material; for both the demand, and the answer was inspired into him by the Spirit of God. The kind of speech, ye see, is by way of question and answer, which is Rhetorical and vehement. The matter enquired with such earnestness, is the reformation of life and manners. The Emphasis is in the word, young man. In the demand, we have, 1. The act, redress, or cleans. 2. The Object, way. 3. The person concerned, young man: concerning all which the question is moved, Wherewithal shall, etc. The answer is plain and easy, By taking heed thereto according to Thy Word. The whole vers may be resolved into these propositions, or points of doctrine. 1. Youth is, and young men's ways are naturally corrupt. 2. The ways of godly young men are no better than they should be. 3. They had need to be reform. 4. Godly men endeavour the reformation of their ways. 5. It's an hard thing for young men to reform their ways. 6. Yet it's a possible thing for them to do it. 7. Man knows not of himself, how to do it, but 8. God is ready to teach us, if we consult with him. 9 The way to cleans or reform our ways, is by taking heed thereto, according to God's Word. Of these I shall speak in order, being more brief in some of them, while I insist more largely upon others. Propos. 1. Youth is, and young men's ways are, naturally corrupt. It's plain in the Text; for what need were there else for young men's ways to be cleansed? nothing need's cleansing, but that which is foul or corrupt; And this God himself, who made us, and therefore knows us, doth attest, whiles he says of man, Gen. 8.21. The imagination of man's heart is evil from his youth. Hence it was, that Solon's Laws did not admit a young man to Magistracy, though he were otherwise of good abilities. The Romans admitted none to the Senate, till he was five and twenty years old. The Canons of our Church admitted none to the order of Deacon, the first degree of Ministry, Numb. 8.24. Act. 7.23. till he was three and twenty years of age. The law of God, concerning the Levites, admitted none to minister, till he was five and twenty years old. Moses was full forty years old, when he first visited his brethren. Christ himself was full thirty years old, Luke 3.23. when He first set upon His public Ministry: and the like is said of John the Baptist. All these laws and examples cast a kind of imputation upon youth: especially if ye look into the reason, Philip. 5. which Tully give's of the Roman law, Cùm grandiorem aetatem ad Consulatum constituebant, temeritatem adolescentiae verebantur: The Romans requiring more ripeness of years in them, that were to be admitted to Magistracy, feared the rashness of youth. And we hear, Eccles. 10.16. what the wise man says, Woe to thee, O land, when thy King is a child. And it is to be observed to this purpose, 2 Chron. 10.8.13.16. what danger befell Rehoboam, by following the counsel of the young men, no less than the revolt of the ten Tribes. To this purpose it is also, that Plutarch says, that Youth hath more need of a Governor, than childhood. And therefore, when Nero told Seneca, that such an old doting fellow, as he, should be set over children, the Philosopher answered wisely, Magis regenda est fervida adolescentia: Hot youth hath more need to be governed. And therefore wisdom in the book of the Proverbs give's her counsel still to young men, ever saying, My son, my son: And Solomon put's young men in mind of the last judgement, in that, showing them to be vicious. Rejoice, O young man, says he, in thy youth, Eccles. 11.9. etc. but know, that for these things God will bring thee to judgement. And, if I should make a catalogue of the corruptions of youth, haply, I should offend the younger sort (though in what I shall say, my aim is not to shame or dishearten, but by setting their danger before their eyes, to warn and arm them against it) I am sure, it would take up a great deal of time, to do it largely. Take it therefore briefly. 1 Tim. 2.22. 1. Hear the Apostle advising his scholar Timothy, Fly the lusts of youth: then youth hath its lusts; and, me thinks Plutarch, though a Pagan, makes a good comment upon that text, saying, Juventus variis cupiditatibus obnoxia, etc. Youth is prone to divers lusts, to anger, to desire of rule, to ambition, to intemperance about meats, drinks, apparel, and bodily pleasures. 2. These lust's rage and rule in youth, nor can they so easily withstand or curb them: and therefore the Tragedian says well. Juvenile vitium est, regere non posse impetum. It's a vice of young men, that they cannot curb the violence of lusts; but with an headlong proneness they run into sin, that way, which lies open before them, like a water-cours. 3. They are inconsult, without knowledge and counsel, they want that experience, which old age hath, and so are quickly deceived, and (which is lamentable) pejora juvenes facilè praecepta audiunt; they are more prone to follow bad counsel, then good. And this doth Solomon show, Prov. 7.7, 13, 14, 21, 22, 23. in that young man soon carried away with the enticing speeches of the strange woman, and following her, as an Ox to the slaughter, or as a fool to the correction of the stocks, till a dart strike through his liver, as a bird hasteth to the snare, not knowing that it is for his life. And this we see too usual in woeful experience, that many young men stop their ears against their parents and masters, yea, and of the Ministers of God, advising and admonishing them in love for their good, but their ears are open to the evil counsels of those, who by flattering words endeavour to draw them to destructive courses. 4. When they know little or nothing, they are yet prone to be high-conceited of themselves, so that they think themselves wiser than the aged, and too good to be taught and admonished by any. 5. Mark what Solomon says; Prov. 22.15. Foolishness is bound up in the heart of a child: See, here is then an whole bundle of folly. 6. Hear him again. Childhood and youth are vanity: Eccles. 11.10. he says not, Vanity is in them, but the age itself is vanity, as compact and made up of vanity. 7. And, as one note's well, the word redress or cleans, here used, is a metaphor, signifying the clearing of glass, which, though it be clean, will yet soon gather filth, even in the sunbeams, and of itself: which note's the great corruption of this age; especially, if we have regard to our nativity, which is corrupt and unclean, as David confesse's, Psal. 51.5. In sin I was born. To conclude, in a word, this age (youth, I mean) may well be compared to a gnat, that, leaving the wine, delight's in the lees; to a maid, having the green sickness, who delights in clay, and things of i'll juice, rather than in wholesome food; to an unbroken colt for unstaiedness; to a lion for wrath; to a shee-bear for cruelty; to an ape for imitation of every evil or new-fangled fashion; to a mad dog for indiscretion; for wantonness to a goat; and to a swine for filthiness. Use 1. The thought of this is profitable for young men, three ways: 1. It may bring them into a dislike of this age: It's the thought of many, that this age is the happiest, and these the best days, that ever they shall see; but, upon all the foregoing grounds it is evident, that we may well judge it the most miserable, Eccles. 12.1. because more sinful. It's true, that Solomon calls old age evil days, but that is only in regard of those bodily inconveniences, which attend old age; but the danger of youth is far greater, in regard of its proneness to sin, which is of far more dangerous consequence. 2. It should make young men the more circumspect and watchful over their ways. It's the wisdom of a city besieged, to double their guards and make stronger defences, where, on their own parts, they find greatest weakness, and greatest opposition from the besiegers. Take knowledge of it, dear young men, and believ it, there is no age more strongly assailed by Satan and corruption, no age more weak to make resistance, then is youth. Be persuaded therefore to look to your selus, and to stand upon your watchtower: See and observe by what means others have been baned, and since your selus against the same. Jer. 5.23. 1. Consider what the Prophet says, Death is come up into our windows, and hath entered into our palaces: the bodily eyes are the windows of the soul, sin enters thereby, and takes possession of the soul: how many have been ruined by the eye? 2 Sam. 11. yea, how have we all been undone by it? David looked and lusted, and committed adultery, which was attended with murder, and that of a faithful Vriah, whence followed a world of mischief. Josh. 7.21. Hear Achan's confession, When I saw, among the spoils, a goodly Babylonish garment, and two hundred shekels of silver, and a wedg of gold of fifty shekels weight, I coveted and took them: ver. 24.25. and as he by this had troubled Israël, so for it God troubled him; it was the ruin of himself and his family. Eve saw, and liked, and persuaded her husband, Gen. 3.6. Rom. 5.12. and they did eat, and hence followed ruin to all mankind: Oh therefore be advised to watch over your eyes, suffer them not to be roving about undue objects, or not unduly: gaze not upon the beauty of women, if ye desire to be fenced against uncleanness: in this case imitate holy Job, who made a Covenant with his eyes, and thereupon inferred, Job 31.1. why should I look upon a maid? if ye would be fenced against drunkenness, follow Solomon's advice: Look not upon the wine, Prov. 23.31. when it is red, when it give's his colour in the cup, etc. yea, in all kinds, let it be your care to pray with David, Psal. 119.37. Turn away my eyes from beholding vanity. 2. Many have been ruined by the ear, while they have listened to destructive counsels of wicked counsellors, to flattering words of lewd women: Gen. 3. so was Eve ruined by harkening to the devil in the serpent. Prov. 7. So was that young man undone, by giving ear to the wanton allurements of that strange woman. Be persuaded therefore, I beseech you, to watch over your ears, to keep them shut against such wicked solicitations: It's Solomon's advice, My son, Prov. 1.10. if sinners entice thee, consent thou not. Let not the fair speeches of any seduce you, nor their pretences of friendship: were they never so near, or seemed they never so friendly, reject them: rather reject their friendship, then accept of their counsel. When, our Saviour having foretold his passion, Peter said to him, Be it far from thee, Lord, Matth. 16.21.22.23. what here's he from his Master? Get thee behind me, Satan, he own's him not now, as his disciple, but takes knowledge of Satan making use of his tongue to dishearten him from that great work, which he was to perform, tending so much to the glory of his Father, and the Salvation of the world: So let it be your care: Look from evil counsellors, as bearing the semblance of friends, and consider them, as instruments employed by Satan to draw you from the way of obedience, to the way of sin, and harken not to them, because they seem friends, but stop your ears against their wicked counsels, because herein Satan by them seek's the ruin of your precious souls. 3. Many have been undone by evil company: and how can it well be otherwise? One scabbed sheep marres an whole flock: 1 Cor. 5.6. Prov. 7. A little leaven sowre's the whole lump: Who can touch pitch and not be defiled? here ye shall hear provocations to evil, encouragements in evil, discouragements from good, reviling of goodness: and who knows not, what power such speeches have to corrupt? here ye shall see examples of evil, and ye know, how powerful examples are to draw us away: oh than be choice of your company; be wary to what companions ye join your selus: say, Psal. 119.115. as David. Away from me, ye wicked, I will keep the commandments of my God: It's Solomon's advice, as a fens against drunkenness and riot, Prov. 23.20. Be not among wine-bibbers and riotous eaters of flesh: would ye not prove profane swearers? shun the company of such; and so in all other kinds. And if ye would fear God and walk on in the way of God's fear, imitate David, Psal. 119.63. whose profession it was, I am a companion of all them that fear Thee, and keep Thy testimonies. In the company of such thou shalt hear exhortations to good, and encouragements in good, and examples of good; and these ye shall find singularly useful. 3. By how much more corrupt youth is, by so much more be incessant in prayer, and earnest with God to watch over thee, Psal. 127.1. and to fens thee against the corruptions of youth: It's true, that the Psalmist says, Except the Lord watch the city, the watchman waketh but in vain: It holds true in the business in hand: That it is your duty, to watch over your selus, ye have already heard; but know that all your care will be wholly frustrate, and to no purpose, except the watchman of Israël doth watch for you and with you: Oh then cease not to follow God with your prayers for the obtaining of this grace: whether the Masters of the families, wherein ye live, be careful to pray to God with you and for you, or no: do not ye forget morning and evening to commend your selus to God by prayer, that by the watchful eye of his gracious providence, ye may be preserved from those miscarriages, to which ye are prone of your selus, or may be solicited by Satan, and his instruments. 2. The consideration of this corruption of youth is singularly profitable to them that have outlived that age, and that also three ways: 1. To teach them to look back to their youth, and to take knowledge of the sins of it, and the vices with which their youth hath been tainted: not to be tickled with joie at the remembrance of them: It's thus with too many, as with men, who in their younger times have delighted in hunting, whom therefore ye shall see, (being afterwards, through age, not able to follow the game, yet) to sit upon a style, and to look after the dogs, and cry after them. So too many (though through age they cannot follow the vices, to which in their youth they were addicted, yet) glory in and boast of the mad pranks of their youth: this shows plainly, that they have not so much left their sins, as their sins have left them: Far be it therefore from you, that it should be so with you; rather think of the sins of your youth, to be filled with grief and horror for the same, and to repent of them, and to follow God with that request of David, Remember not the sins of my youth. Psal. 25.6. 2. To teach them to be the more thankful to God, if they have been kept from those vicious courses, which they have seen in others: Others have been drunkards, riotous persons, neglecters of God's Word and Ordinances, profaners of the Lord's Day, untrusty to their Masters; hath it not been so with you? sacrifice not to your own nets and yarns, take it not to your selus, as if ye were able of your selus to abstain from such vices; for it's no such matter: it's God that hath kept you from them: let him therefore have the prais of it, and give thanks to his Name; for it's a great favour; and the greater, by how much there are so many, with whom God hath not dealt so mercifully. But be thankful also for the means by which ye have been kept from such misdemeanours: thank God for the severity of your parents, masters, teachers; for the severity of the Laws, by which ye have been restrained from them: thank God, if he hath kept you in order by the fear of hel-torments: but especially, if ye can find, that God hath seasoned your younger years with his grace, and enabled you to abstain from sin out of an hatred of sin, loathing sin as it is sin, and a violation of God's righteous law, now give prais to God especially, as it is an incomparable favour. 3. To teach them to be the more circumspect over those young ones committed to their charge: Parents over their children, masters over their servants, teachers over their scholars, guardians over their pupils: be not wanting in your care for them, remember their dangers in regard of that slippery age in which they are: and out of pity watch over them; remember what it is, wherewith ye are put in trust, not more the bodies than the precious souls of your children, servants, scholars, pupils, even the souls, for which Christ did shed his precious blood. Know ye, that are parents, that your children are God's Children, and ye are put in trust with them, as if some subject should be put in trust with a King's children: and think how ye will be able to answer it, if they shall miscarry through your fault, or by your means: and this is no less true in regard of any other inferiors, servants, scholars, pupils. If it be but that they are other men's children, that are put into your hands, think how oft the life of the parents hang's upon the welldoing of their children: and how can ye hold up your heads before them, if they shall miscarry by your means? think, how il ye would take it, if ye shall commit your children to the care of other men, and by their negligence they shall miscarry, and be ruined; and now ye know that rule of equity, What ye would that men should do to you, Matth. 7.12. do ye the same to them. Yea consider, that the welfare of the Commonwealth for the future depends upon the well-ordering of these young ones for the present, what little thanks can ye expect from your Country, if ye shall neglect your charge? Finally, think what a sad thing it will be to behold the miscarriage and undoing of comely youths, of good hopes, of good abilities, well bred, well educated. In all names I beseech you to look to your charge. Be not wanting in the use of any means for their good, and for the preventing of their miscarriage: It's a true saying, Qui non prohibet, quando potest, jubet: He, that forbids not, when he may, commands; and we may justly be held to do that mischief, which we may hinder, and do not: he is guilty of the death of a child, that may hinder him from falling into the fire, if he doth not: It's no less true in this particular: oh therefore let not your care be wanting in this kind: pry into their carriage, observe their behaviour, and their company which they haunt, be not unnecessarily absent from them, let your eye, as much as may be, be continually upon them: many hopeful youths have been undone for want of this care: If ye see them given to any evil courses or evil company, admonish them of the danger of them: If words will not prevail, add seasonable and necessary correction: Many are wrought upon with severity, with whom lenity and gentleness prevails not: yet let it be done with moderation, not as tyrants, but as fathers: through excessive severity comes no small danger; alienation of hearts from their superiors, hardness of heart against means used towards them for their good, yea, oft hereupon they grow desperate. At least take heed of poisoning them, and perverting them: an ill business this will prove; what is it other, then with your own hands to cast them into hell? This ye may be in danger to do, either by putting them, by your commands or allurements, upon any evil projects, or by your lewd and wicked example. Take heed of both, as ye love these young ones thus committed to your charge, and as ye love your selus. Put them not upon any evil by your commands, or allurements: What they do upon your command or persuasion, ye shall justly be accounted to have done. Joab at the appointment of David place's Vriah in a place of danger, in the war against Rabbath, 2 Sam. 11.15, 17. and cause's the rest to retire, and this occasioned the death of Vriah, and now not Joab so much as David is charged herewith: God says to David by the Prophet Nathan, Thou hast slain Vriah with the sword of the children of Ammon. 2 Sam. 12.9. Take heed of giving them evil example of drunkenness, swearing, profaning of the Lord's day, contemt of God's Ministers: how forcible examples of superiors are to draw inferiors to evil, we cannot be ignorant: though ye give them never so good counsel to the contrary, they are yet more ready to regard what ye do, than what ye say, they believ their eyes rather than their ears; they readily think, that, if you were in good earnest in your counsels, ye would not do the contrary: be cautious therefore what examples ye give them: youth of itself is prone to evil, there is no need that ye should put them forward to it either by word or example. Hitherto ye have heard of the corruption of youth, which is the first point. But it may be said, that that which is spoken of youth's corruption, is to be understood of those young persons, that have not lived under the light of the Gospel; but for us young men, we hope, there is no such thing in us. But hear what follow's. Propos. 2. The ways even of godly young men are no better than they should be. 1. See the text in hand, in which (its past peradventure) David had an eye to himself, and spoke of his own youth, as needing redress or cleansing, and then it follow's, that it was not right and straight, as it should be. Psal. 25.6. 2. Mark that request of David, which he made to God, Remember not the sins of my youth: than it follow's, that even in his youth he had sins, which needed forgiveness. 3. Consider that warning which St Paul gave to his scholar Timothy, 2 Tim. 2.22. Fly the lusts of youth: but that admonition had been in vain and to no purpose, if he had been obnoxious to no such things: and yet says St Bernard well of this Timothy, Give me but one Timothy in these days, and if he will eat gold, he shall have it: So eminent an example he was of mortification, that St Paul was fain to take him off from the strictness of his course, giving him that advice, 2 Tim. 5.23. Drink no longer water, but take a little wine for thy stomach's sake, and thine often infirmities. If then so holy a young man, as was Timothy, was obnoxious to lusts, what young man can be free? And this point is not to be wondered at, 1. Because even in God's dearest children there remain's natural corruption, which in youth doth most show itself, affection then being grounded and strong, and reason raw. 2. Because the Devil is most studious, and hath an especial affection to entrap this age, as being that, in which God require's especially to be served. Use. The consideration hereof serves briefly to set a further edge upon the foregoing exhortations. 1. Let those that have young ones committed to their trust, be thee more careful for them, and watchful over them; Let them not say, my children, my servants are pious and godly, they truly fear God, and therefore I may be the more assured of them, that they will not miscarry themselves. Ye may be deceived in your judgement of them: Hypocrisy is spun of a fine thread, 2 Cor. 11. 2 Tim. 3.5. the devil can turn himself into an Angle of light: They that have a form of godliness, may deny the power of it: Whatsoever therefore their shows and pretences are, yet intermit not your care for them, and watchfulness over them: yea, though they be truly pious and godly, yet they are sanctified but in part; in the best there are remainders of corruption, whence miscarriages are prone to issue. And the devil is busy to assail them with his temptations, and now it's no wonder, if they be sometimes overborne by such an adversary. Though therefore they be never so pious and godly, yet continue your care for them, and be watchful over them: Though Timothy was so eminently pious, yet St. Paul forbear's not to admonish him, 2 Tim. 2.22. to fly the lusts of Youth. 2. Let young men, all young men, be exhorted to be watchful and circumspect over themselves and their ways. Wax not secure upon this presumption, that God hath wrought the work of grace in you in truth, as if therefore ye were safe-guarded against all misdemeanours; for 1. Ye may be deceived in the judgement of your selus: true grace hath its counterfeit: ye may think ye have true faith, when it's but the stinking weed of presumption, and so for other graces: and it's a shrewd sign, that it is so, if upon this ground ye shall neglect your watch over your ways; and if it be so, know, that ye may, and cannot but fall away totally and finally, so that town and country shall ring of your apostasy, and ye may become unsavoury salt, fit for the dunghill: It was so with King Joash of Judah, who for all his fair shows all the days of Jehoiada, fell yet afterwards to idolatry at the solicitation of his Princes, 2 Chro. 24.2.4.17.18.2. Act. 8 13.18.19.23. and murdered Zachariah the son of Jehoiada. It was so with Simon Magus, who believed and was baptised, and yet afterwards, offered to buy the gifts of the Holy Ghost, and was affirmed of St. Peter to be in the gall of bitterness, and the bond of iniquity. Col. 4.14. It was so with Demas, whom St. Paul reckoned among the Saints, and yet afterwards the same Apostle complain's, 2 Tim. 4.10. that he had forsaken them, and embraced this present world. And so we have seen it to be with others, whose Sun hath set at noon, and their light ended in darkness; and so it may be with you for all your fair shows, and therefore be not secure, but look to your selus. 2. If ye find the work of grace in your selus in truth, yet it's but in part, and there remain's corruption in you in part: in the best, there is flesh and spirit, old and new man, grace and corruption, Gen. 25.21.23 as jacob and Esau in the womb of Rebeccah, struggling each with other; be not therefore secure, but maintain your watch. It's here observable, that to them, in whom God hath wrought to will and to do, Phil. 2.12.13. even of his own good pleasure, the Apostle yet give's advice, to work out their salvation with fear and trembling: Rom. 11.29. and no wonder, for (be it granted that, the gifts and calling of God are without repentance, & consequently that the work of grace being begun in truth, ye are secured against total and final apostasy; yet, (if ye look not the better to your selus) ye may fall foully into scandalous sins, and so may lose grace in some degrees, and deprive your selus for a time of the comforts of grace, and dishonour God, and shame your holy profession, as many have done; which is no small inconvenience: Oh therefore for the avoiding of it, watch over your selus, according to the foregoing directions: And, finding any miscarriage, of which ye are guilty, lie not in it, but by renewed repentance amend your ways. But that follow's. Propos. 3. Young men must cleans or redress their ways. It's clear in the Text; for it's here made the subject of David's question, Wherewithal shall a young man cleans his way? And so it is here necessarily taken for granted: And to this purpose is Solomon's advice; Eccles. 12.1 Remember now thy Creätor in the days of thy youth: And that of our blessed Saviour, Mar. 10. Suffer little children to come unto me: And the forementioned advice of S. Paul to his Scholar Timothy, fly the lusts of Youth. 2 Tim. 2.22. Solomon, in that place of Ecclesiastes, useth a reason to persuade young men to this care. God is thy Creätor, Pro. 16.4. and therefore thou art made for his glory: for he made all things for himself. But in a different manner, all other things immediately for man, and mediately for himself, but he made man for himself and his service immediately: And now what thinkest thou? that thou mayest serve thyself, and thy lusts, and the devil, and the world in the flower of thy Youth, and with thy strength, and put off the service of God till old age, when thou art weak and wayward, and hast enough to do to struggle with the infirmities of age? Oh no! He will have thee to serve him all the days of thy life, from thy cradle to thy grave; all is due to him by the right of creätion; and think how unseemly it is (as S. Basil uses the comparison to another purpose) excipere Regem reliquijs mensae, to entertain a King with other men's leave? how much more unseemly is it to give the devil's leave to God? To serve the devil with the first, and best of thy strength, and to think of serving the God that made thee, when thou art fit for nothing? Object. A young Saint, and an old Devil. Ans. He was no man, but a devil incarnate, that devised that saying. It's true, some that have begun betimes, do not persist and persevere, but, beginning in the Spirit, Gal. 3. are perfected in the flesh; the more is the pity: But yet this should not dishearten us from early beginning, but should make us more watchful over our selus, that we may persevere and hold it out, and grace our beginnings with a comfortable and pious conclusion. Object. Many a ragged colt makes a good horse: And many an unhappy youth makes a good man: How many are there, that have spent the time of their youth profanely, some Tumblers, some Players, some Poets, some swaggering Soldiers, who yet have at last proved honest men, and good Preachers? Ans. I grant that some wicked young men have proved good in their age: It's true, God's mercy is not tied to times; Luke. 23. he can convert the thief at the gallows, as he did that thief on the cross. But shall this animate us to spend the flower of our youth lewdly in hope of God's mercy? This were too high and desperate presumption; and the argument exceeding foolish: For it is a sure rule, Aposse ad esse non valet argumentum: God can, therefore he will, is a fond kind of arguing. I would be loath to hazard my salvation upon so nice a point. This procrastination of repentance and amendment, when we are stirred up thereto, is a shrewd sign, that we are in a damnable condition, and hardly ever like to mend: Here it holds true. Qui non est hodie, cras minùs aptus erit. He that is indisposed to the work of repentance to day, will likely be more indisposed to morrow. And, whereas you allege some Tumblers, some Poets, some Players, some swaggering Soldiers, have proved honest men and good Preachers; be not too hasty, Preachers perhaps they have proved, but not many good Preachers; and you must come back with honest men too; for a Preacher and an honest man are not all one; but grant this also, one swallow makes not a summer; from one or two particulars to infer a general conclusion, is absurd, since such innumerable companies run the contrary way. But, if any, that have spent their younger time wickedly and lewdly, have proved true converts, and good Preachers, they wish that they had never lived so wickedly: It had been much better for themselves and for the Church. 1. They, for the most part, smell still of the liquor, with which they were first seasoned: Examine your converts. 2. They cannot reprove sin so strongly, and so fervently, as others, who have not been so wicked in former times: their own former wickedness, coming to their remembrance, stop's their mouths. 3. Nor can they so severely punish the sins of those youths, that are too openly seen to offend in the same kinds, as they have done, rather they are friends to them. Use. Let this exhort young men to set themselves to the reformation of their lives in the time of their youth, and defer it not to another time. I say to you, young men, in the words of the Psalmist, To day if ye will hear God's voice, Psal. 95.78. harden not your hearts, I beseech you to imitate David, Psal. 119.60. who said of himself, I made haste, and delayed not, to keep thy righteous judgements. 1. Consider, that the service of youth is specially pleasing to God. Aaron's rod was of an Almond tree, Num. 17.8. which is the first that blossom's: God will have his to be branches of trees of the first blossoms: God will have the first fruits, and the firstborn offered unto him. 2. Consider examples, Timothy, David, Samuel, Josiah, entered God's service young: But it's a lamentable thing to see, that, for the most part, we begin to blossom in Autumn, when the fruit should be ripe; we are fain to send for the Minister, to teach us knowledge, faith, and repentance upon our deathbeds, when we are ready to go to another world. It's true, Nunquam sera est ad bonos mores via; sound repentance is never late, but it's as true, that late repentance is seldom true: be ye therefore persuaded to repent and amend your lives betimes. 3. There is nothing more odious, then fruitless old age; and how is it likely, that the tree should bear in Autumn, that blossom's not in the Spring? That old age should be other then fruitless, except repentance hath been wrought in youth? For youth is as the Spring; therefore be careful to amend your lives and repent betimes. Object. I will rejoice now, while I am young, I shall live many years. Ans. Amend now, while ye are young, else ye will be in danger to offer Cain's sacrifice, a sacrifice without acceptation; and haply, ye shall not have time to repent afterwards; what if God shall answer thee, as he did that rich fool in the Gospel, This night shall thy soul be taken away? Luk. 12.20. It's a true saying, Sperant se juvenes diu victuros, sed insipienter sperant; Young men hope, that they shall live long, but they are fools in so hoping: Ye may live to old age, for some do so, but ye neither are, nor can be sure of it; for they are but few, that attein to it; look in your weekly bills, and see how few die of age: Many are taken away by death in the flower of youth, and thousands do not live so long. 4. Consider that when young men are dissolute in their lives, it's a fearful argument of God's wrath ready to fall upon a Nation: so when the Lord by the Prophet would threaten the destruction of Jerusalem, Isa. 9.17. he foretel's, that he would not have joie in their young men. Therefore let parents, on this ground, be exhorted to nurture their children, and Masters their servants, in the fear of God. When they do amiss endeavour their reformation, by grave admonition, and by timely and seasonable correction, word of admonition being slighted. Harken to the advice of Solomon, and be led on by the argument, whereby he enforceth it, Pro. 22 6. Teach a child the trade of his way, and he shall not departed from it, when he is old: And the very Heathen man could tell us as much. Quo semel est imbuta recens, servabit odorem Testa diu.— The vessel will keep that savour long, wherewith it is seasoned at the first. But I return to you, young men, for whose sake especially I first undertook this task. Many of you are passed ex ephebis, ye are not now under government in comparison; therefore take ye care of your selus, to amend your own lives, while ye are young, (the young man (says the Text) must cleans his own way) for otherwise the labour of all others is like to be frustrate. 1. Ye will afterwards find the benefit of it, when ye come to man's estate, Lam. 3.27. or to old age. It's true in this since, that the Prophet says. It's good for a man that he bear the yoke in his youth. If ye have born the Lord's yoke in your youth, custom will make it the more easy to be born afterwards. 2. For the present, ye shall receiv this comfortable assurance by it, that ye are the children of God. For so it follow's. THE SECOND SERMON. PRopos. 4. The endeavour of the Reformation of ways is in all God's children, and in them only. So it was in David here, who therefore inquire's of God, Psal. 119.5. concerning this matter for himself and you. And we see his wish. Oh that my ways were directed to keep thy Statutes! Yea, Psal. 25.4.5. Psal. 27.11. Psal. 143.10. Act. 24.16. how fervently doth he desire the guidance and direction of God? Show me thy way, O Lord, teach me thy paths; lead me in thy way and teach me. Teach me thy way O Lord, and lead me in thy paths. Teach me to do thy will. And so in many other places. And this was St Paul's endeavour. Herein do I exercise myself, to have always a conscience void of offence toward's God and toward men. And so is it with all others; there is no child of God, but he desire's, and endeavor's the reformation of his way; and it cannot otherwise be, that he should be in the state of grace; for the first grace, which God work's in those that are his, is to will and desire; so that he is not in the state of grace, that hath not this desire; this is to be found in all the regenerate, for it's made a mark of him, that is born again: 1 joh. 5.18 He that is born of God sinneth not: Not that any man in this life attein's to an estate of impeccabilitie, to be void of sin. It's the voice of Solomon in the old Testament, Who is he, 2 Chro. 6.36. that lives and sinneth not? And of St James in the new Testament, jam. 3.2. In many things we offend all. We, we all, and in many things: and of St john, If we say that we have no sin, we deceiv our selus, 1 joh. 1.8. and the truth is not in us. But the meaning is, that when God's children sin, they sin of infirmity, not wilfully, but either as they are overborn by Satan's temptations; Rom. 7.23.19.17. or by the law of the members rebelling against the law of their mind, so that they do the evil, which they would not, and so they do it not, but sin that dwell's in them, for they would do well, they desire and endeavour it. Use. See here a main difference between a wicked and a godly man; the wicked man sin's and makes it his pastime to do wickedly, it's his exercise, his trade, he doth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 work iniquity, he is glad of the opportunity, he is discontented at any hindrance: Isa. 5.18. 1 King. 25. He doth draw iniquity, as with cards of vanity, and sin, as with cart-ropes, he so sin's, as if with Ahab, he had sold himself to work wickedness: Satan is his Lord whom he naturally serves: Of the wicked its true that our Saviour says of the Jews, joh. 8.44. Ye are of your father the devil, and his lusts ye will do. Thus is it with the wicked, but it's quite contrary with the children of God; they sin indeed, but they are not workers of iniquity: 1 joh. 39 So says the Apostle, he that is born of God sin's not, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, he work's not sin; though he sin's, yet he would not sin, he delight's not in the opportunity of sinning, he is grieved when he hath sinned, he hate's it, and himself for it; finding that he hath by sin offended God, he desire's and endeavor's the reformation of his way. It's true, we are all of us sinners, but if we would be able truly to say with Job, job. 10.7. Lord thou knowest that I am not wicked, let us bear this mind, in respect of sin, not to commit it with greediness, but rather to griev, when we have sinned, and to desire and endeavour the reformation of our ways, let not our will and desire be cold and idle, but earnest and industrious: As the hungry person casts about how he may get bread, and use's all possible means to that end, so let us (with David in the Text) cast about how, and wherewithal we may cleans our way, and not fail to use all possible means to effect it. Propos. 5. It's an hard thing, and business of great difficulty, for young men to cleans their way, to reform their lives. It's manifest that David, in the Text in hand, speaks of it, as such. And (if when a godly man doth his best to reform his life, he doth yet oft, and many ways offend, as the Apostle says, jam. 3.2. In many things we offend all: we all, even the best of us, and that in many things) it is then as clear as the Sun, that it is a matter of great difficulty, for a young man to reform his ways. And it's further evident upon these grounds. 1. Corruption of nature is strong in young men, and evil affections settled in them, and foolishness bound up in their hearts. Pro. 22.15. 2. Many times custom of sinning hinders the young man from reforming his ways, so the Prophet says of it. Can the Aethiopian change his skin, and the Leopard his spots? Jer. 13.23. Then may ye do good, that are accustomed to do evil. For it is a true saying, Consuetudo est altera natura, Custom is another nature; and of nature it's no less true that the Poet says. Naturam expellas furcâ licèt, usque recurret. Drive away nature with a pitch-fork, yet it will return. It must then be necessarily granted, that it's an hard thing for young men to reform their ways. 3. Remember the four provocations to sin, which S t Ambrose observes in the Prodigal, which are oft in other young men. 1. His portion, which enable's him to the committing of sin: which if he hath in his possession, now he is enabled to lewd living; if he hath it but in hope, even this doth embolden him to wicked courses. 2. His father's indulgence, by means whereof that is withheld from him, by which he should be kerbed, and kept in awe, namely severity of discipline. 3. His company, lewd young men, like himself, from whom he shall not hear any thing, but evil counsel, and encouragement to, and in evil, and disheartenings from the way of obedience; nor see any thing, but evil example, which hath a strong power to corrupt. 4. His youth, in which there is heedlessness, and inexperience: In all which respects, it cannot but be a difficult matter, for young men to reform their ways. 4. If we compare childhood and youth together, we shall find, that childhood is far more easily kept in order, and restrained from sin: for 1. The age itself is weak, and less acquainted with vice. 2. It is fearful, and stands in awe. 3. Commonly it is spent under some Aristarchus, some severe and rigid Schoolmaster. But now, when young men have the reins cast upon their own necks, we are far more prone to grow worse, then better. And therefore David, considering the difficulty of the business, casts about, which way it may be effected. Use. The thought of this is profitable, both for them, that have young ones committed to their care, and for young ones themselves. 1. For them that have the care of youth committed to them, Parents, Masters, Schoolmasters, Guardians: Let the thought of this, move them (in pity and compassion towards the young persons, with whom they are put in trust) to be so much the more helpful to them. Consider, I beseech you. 1. How necessary it is for young ones to reform their way: Death is an impartial officer, not sparing any for their youth: How many young men see we daily taken out of this world? and it's woeful to them, and of sad consequence, if death shall make a divorce between soul and body, before a divorce be made between them and their sins: Rom. 6.21. Jam. 1.15. The issue of sin (repentance not coming between) is death: And sin, being perfected, bring's forth death, not only the first death, the perfection of which is the separation of the soul from the body, but also the second death, the perfection of which is the casting of the sinner both in soul and body from God the fountain of happiness, and his exclusion from everlasting happiness, than which there is no greater loss; nay, none equal to it, and the casting of him into hell and the torments of it, which are endless, easless, and remediless, Mar. 9 Matth. 25. where the worm never dies, and the fire never goes out; even utter darkness, where is weeping and wailing, gnashing of teeth, and wring of hands, and all for ever. 2. How difficult a task this Reformation of ways is for young men, how many hindrances there are in the wale of it, and how many allurements they have to go on in their sinful courses: And in both these respects be ye ready to give them an helping hand; do, what lies in you to reclaim them from their sins, and so to prevent their everlasting undoing: ye would readily think it your duty, to prevent any temporary mischief towards them in their bodies or estates: Know that the soul is far more excellent than either estate or body, and therefore (as ye would show any love unto them) be specially careful to prevent the ruin of their souls, by helping them in this great and difficult business, the cleansing of their ways. 2. For young men themselves, let not this difficulty of cleansing your ways dishearten you from attempting this business, let it rather cause you more diligently to set about it. It's a true saying, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the things are commonly more excellent in which there is greater difficulty: the difficulty therefore of this work, and the opposition that Satan makes against it, argue's the excellency and usefulness of it: I remember a passage of our learned Whitaker, that it was an evident argument of special worth and goodness in Luther, that the Jesuits were such bitter enemies to him: as it's an argument of good fruit on the tree, when ye see boys throwing sticks at it; so doth it argue the Reformation of young men's ways to be specially excellent and useful, that Satan doth so much oppose it, and cast so many rubs in the way: By how much therefore Satan seek's more to hinder you in the cleansing of your ways, by so much more, being young, apply ye your selus to the doing of it. To do easy things is no great matter of prais, but to effect things in which we find difficulty and meet with opposition, this is praiseworthy, yea, hoc aliquid est voluisse, it's something, that we would do it: Ye therefore, that are young men, be ye persuaded, the more difficulty there is in it, so much the more sedulously to endeavour the cleansing of your ways: Labour to see what is amiss in them, and use your best endeavours for the amendment of them. And for your encouragement in this kind, consider what follow's. Though it be difficult, yet Propos. 6. It's possible for young men to reform and amend their ways. It's plain in the text. It's possible, I say, but not by your own abilities, nor by the strength of your own freewill; for it's a business above us; it's true, that the Apostle says, 2 Cor. 3.5. We have no sufficiency as of our selus, so much as to think a good thought, all our sufficiency is of God. And, for this particular business in hand, we hear what repenting Ephraim said, Turn me, and I shall be turned; Jer. 31. Cant. 1.4. and the Church, Draw us, and we will run after thee. But yet it is possible by the help of God's grace, which use's not to be wanting to them, that set themselves conscionably to the businesses, which God hath enjoined unto them. And the feasibleness of it appears in this, that it hath been effected in others, as David, Timothy, etc. what others have done, we may do, by the help of the same grace of God, by which they have effected it. Use 1. Let us not presume of our own strength in a business of this nature, nor set up the Reformation of our ways, as if, of our selus, we were able to effect it, but crave the aid of God: hear what Jehoshaphat said, when Moab, Edom, and Ammon invaded his Kingdom, and so let us say of our sins, setting our selus to the redress of our ways, We have no might against them, 2 Chro. 20.12. neither do we know what to do, but our eyes are upon thee: and as David went against Goliath, so let us set our selus against our sins in the amendment of our ways, 1 Sam. 17.45. In the Name of the Lord of Hosts. But yet 2. Let not the difficulty of this business dishearten you from attempting it, but let the possibility of effecting it, animate you to this enterprise: were it (as difficult, so) impossible, ye might have somewhat to say for your selus, by which to excuse your selus in the neglect of it: for, though some men will attempt things, in which they find difficulty, yet no wise man will attempt impossibilities: But, since (though it be difficult, yet) it's possible, all excuse shall be taken away from you, if ye neglect this business, the very possibility of it shall ora obturare, bolt up your mouths, ye shall have nothing whereby to apologise for your selus, your sin will be out of measure sinful, and your folly unspeakable. If ye, neglecting the study of the amendment of your ways, perish, ye may thank, or rather blame your selus, Hos. 13.9. not God: it will be most true, Perditio tua ex te, Thy destruction is of thyself. As therefore ye love your selus, I beseech you, young men, yea, all, to set your selus to the cleansing of your ways. It's difficult, but it's possible. It's true, Propos. 7. Man of himself knows not how to cleans his way. And this made David to go to God with this enquiry, Wherewithal shall a young man cleans his way? And it's manifest, for of our selus we are ignorant of God's ways: and, as the Prophet said of the Jews, We are wise to do evil, but, Jer. 4.22. to do good, we have no understanding: we know how to sin; how to repent we know not; being like the sheep, that hath skill to wander, and to go astray, but hath no skill to return to the fold. The ground of this is our fall in Adam, whereby it's come to pass, that we have defaced that glorious image of God, according to which we were creäted, and have contracted to our selves the contrary corruption; and, amongst the rest, we have hereby exstinguisht that light, which God had set up in our minds, by which we were enabled at the first, and might still have been able, (had we not wilfully disabled our selus,) to know whatsoever conduced to our good, and darkness of mind hath come in the room of it, so that that description of the Gentiles agrees to us, Eph. 4.18. 1 Cor. 2.14. having our understandings darkened, so that we neither do, nor can perceiv the things of the spirit of God, and, (though we have skill in affairs of the world, and skill to ruin our selus by sin, yet) we have no skill of our selus, in the things that concern our everlasting Salvation. Use 1. Let us bewail our own ignorance and blindeness; Oh the heavy complaints that we hear made by those, that lay under the burden of bodily blindness! how much more cause have we to lament the blindeness of our minds? as it is of far more dreadful consequence: yea, let us bewail our fall in Adam, which hath occasioned it: think what goodly gods we are become, such as have eyes, Psal. 115.5. Gen. 3.6. and see not: where is the Devil's promise, Ye shall be as gods knowing good and evil? oh what fools were we to believ that lying spirit? we affected more than was meet for us, and we have lost what we had; we would be gods, and we are hardly men, but beasts in the shape of men; as brute beasts, without understanding: desperate fools that we were! oh be we ashamed of it: And, complaining of our natural blindness, let us repair to God, with David's enquiry in the text, Wherewithal shall a young man cleans his way? Lord, we have done amiss, our ways are corrupt, how shall we redress them? And, as Saul, afterwards blessed Paul, let us say to God, Lord, what wilt thou have thy servant to do? Act. 9 6. Psal. 143.10. and cease not to join with David in that suit, Teach me to do Thy will. 2. Let us be thankful to God for the means of Instruction, that we have, as a written word, so men, like our selus, in any measure able and willing to show us how to amend our ways: bless God for such parents, masters, ministers: apply your selus to them for instruction and guidance in a business of such moment, to your parents, to your masters, being in any measure able to direct you: especially let this be your care in respect of the Ministers of God set over you. Ask the Priests concerning the law, Hag. 2.11. Mal. 2.7. says God. And in another place, The Priest's lips should preserv knowledge, and they should seek the law at his mouth. In a dark night we are thankful for a light, and ready to follow it: A blind man is glad of a guide, and willing to be guided by him: the ministers of God are lights to men, that are in the dark, and guides to the blind: be ye thankful to God for them, be ye ready to ask counsel of them, and no less ready to accept of their advice: and, as Jotham advised the men of Shechem, Judg. 9.7. Harken to them, that God may hearken to you. 3. If ye have any knowledge of, and insight into this business of the amendment of life, be not proud of it, as if ye had this of your selus, but acknowledge your own natural blindeness, and let God have the prais of it: it's true of this, that our Saviour says, Flesh and blood hath not revealed it unto you, Matth. 16.17. but my father that is in heaven: and therefore say in this respect with the Psalmist, Non nobis, Psal. 115.1. Domine, etc. Not to us, O Lord, not to us, but to thy Name give Glory. 4. Having insight into this business, let us, out of pity, be ready to teach others, that need our help, and impart our knowledge unto them. It's an act of charity to show others the way, they being ignorant of it, and to guide the blind: thus is it with men naturally, they are blind and ignorant in this business of amendment of ways; let us therefore charitably teach and guide them in it: This especially concerns us Ministers in regard of the people, with whose souls we are put in trust; but it belongs also to you, that are parents and masters, in respect of your children and servants, yea, to us all mutually: Having received the talon, hid it not in a napkin, but employ it to the advantage of our Lord and Master. Matth. 25. v. 21, 23. v. 28, 30. Remember that Parable of the Talents; see what reward God promises and assigne's to the faithful dispensers, and the dreadful sentence against the unfaithful servant. Hear what the Apostle says, The manifestation of the spirit is given to every one to profit withal: 1 Cor. 12.7. we shall not have the less by imparting to others; yea, we shall have the more: It's a true saying, Docendo disces; by teaching thou shalt learn: The talon taken from the unfaithful servant is given to him that had ten talents: for, Matth. 25.28. ver. 29. to every one that hath, shall be given. In all respects than be persuaded to impart to others, for their benefit, the knowledge which in this, or any kind God hath bestowed upon you. But, though it be true, that of our selus we know not how to go about the cleansing of our way, yet Propos. 8. God is ready to teach us, if we have recours to him for advice. This is also plain in the Text: Yea, see how readily he offer's himself in this kind by the Psalmist, Come, my children, harken to me, Psal. 34.11. and I will teach you the fear of the Lord. And this we may argue, as our Saviour argue's the like, What man is there of you, Matth. 7.9. whom if his son asks bread, will he give him a stone? or, if he asks a fish, will he give him a serpent? If then ye, being evil, 10.11. know how to give good things to your children, how much more shall your heavenly Father give good things to them that ask him? So may the point in hand be argued: what man is there, who shall give some business in Charge to be done by his child or servant, but he will also be ready to direct him how to do it, if his child or servant shall crave his direction? If an earthly father will be so ready to direct his child or servant, how much more shall God be ready to teach us, if we seek to him for advice? Use 1. See and admire the goodness and infinite mercy of God: as if a father, having once set up his child in the world, and put a stock into his hand, and the son having by i'll husbandry embezzled it, he shall again set him up, and give him a new stock, with which to trade; who will not admire the love of such a father? This is the case here: God in Creätion gave us a stock, consisting in part of the knowledge of his will; but we, by our fall in Adam, have forfeited this knowledge, and brought ignorance and blindness upon our selus; yet he is ready to give us direction, how to amend our lives, and cleans our way, we seeking to him for it: how great then is his mercy? Let us not fail, to give him the glory due to his Name for such mercy. 2. Let us imitate our heavenly Father, being ready to teach others, and to give them advice, especially, if they, being ignorant, shall desire our help. But of this before. 3. Let this encourage us to seek to God for advice in this business of so great importance, as is the cleansing of our way. But of this also before. Yea, God give's his answer and resolution in this text, and set's down the means, which if ye will conscionably use, ye shall find this great work effected. For so it follow's. Propos. 9 The way whereby a young man, any young man, all young men, may cleans their way, is to take heed thereto according to God's Word, to frame our life and conversation according to the Law of God, and just as He hath commanded. It's plain in the text, as the answer to the foregoing question: And it further appears: Psal. 119.105. 1. The Word of God is a light unto our feet, and a lamp to our paths, so that it serves, if we take heed thereto, to show us our way, and to keep us from stumbling, as a Lantern or torch in a dark night. 2. Whereas the beginning of the cleansing of our way, the amendment of our lives, is the sight of our sins, this Word of God is a Glass, wherein we may see what is amiss in the course of our life, that so we may amend it; as a Looking-glass discover's to us any spot in our faces, that we may wash it away: So St James resemble's it, while he says, Jam. 1.24. If any be an hearer of the Word, and not a doer, he is like a man looking his face in a glass, etc. Rom. 3.20. and so St Paul tell's us plainly, that by the law is the knowledge of sin. 3. The Word of God is a Rule or Square, whereby we may levelly or straighten our ways. 4. And, whereas our passage in this world is over hills and dales, God's Word is like a beacon standing on an high hill, to give us direction in our journey; or (if on the sea of this world) this law is our load-star, yea, our Card or Compass to guide us in our Navigation. 5. Nay, if we be blind, and consequently subject to go astray, to stumble and fall, this Word of God is, not only a Staff, by the help of which to feel out the way, but also Eie-salve to cure our blindeness, and recover our sight: So says David, The Commandment of the Lord is pure, enlightening the eyes. Psal. 19.8. 6. In a word, this Word of God is a perfect word, every way useful, as the Apostle says excellently, The whole Scripture is profitable, for doctrine, for reproof, for correction, for instruction in righteousness. 2 Tim. 3.16. 1. Wouldst thou know the will of God, and his truth? This Word will be able to teach thee what thou shouldst do, and believ. 2. Wouldst thou redargue error? this Word of God will perform it to thy hand. Verum est index sui & obliqui. Truth shows itself, and it's contrary. That is true, which is consonant to the Word, therefore that which is dissonant, is error and falsehood. 3. Is any thing amiss in thy life? God's Word will correct it, by acquainting thee with the divine prohibition, by which it's forbidden, and the judgements of God threatened against, and executed upon men for doing such things. 4. Wouldst thou do righteousness? God's Word instructs thee. 5. Yea, in this way of reforming thy life dost thou meet with discouragements? God's Word will comfort thee: so says the Apostle, through the comforts of the Scripture: Rom. 15.4. Isai. 66.11. these are the breasts of consolation. There is not any thing by which thou mayest be discouraged in this business of the Reformation of thy way (mocks, slanders, frowns or threaten of great men, loss of goods by confiscation, imprisonment, banishment, torments or death) but from this Word ye may gather grounds of comfort against the same, as the child by sucking draw's milk from his mother's breasts; as by enquiry ye may see in all the particulars: against persecution and slanders hear our Saviour comforting us, Matth. 5.10. Blessed are they that suffer persecution for righteousness sake: for theirs is the kingdom of Heaven. ver. 11. Blessed are ye, when men shall revile and persecute you, and speak all manner of evil against you falsely for my Names sake. ver. 12. Rejoice and be exceeding glad, for great is your reward in heaven, for so they persecuted the Prophets, which were before you. Against the loss of all for the testimony of a good Conscience, Matth. 19.29. hear what he says by way of comfort. Every one that shall forsake houses, or brethren, or sisters, or father, or mother, or wife, or children, or lands, for my name's sake, shall receiv an hundred fold, and shall inherit everlasting life. Against imprisonment hear that, Rev. 2.10. Fear none of the things which ye shall suffer, for the devil shall cast some of you into prison, that ye may be tried, and ye shall have tribulation ten days. Be thou faithful unto death, and I will give thee the crown of life. Against the frowns and threaten of men hear that comfort. Matth. 10.28. Fear not them that kill the body, and are not able to kill the soul: are not two sparrows sold for a farthing? ver. 29. and one of them shall not fall to the ground without your father. ver. 30. But the very hairs of your head are numbered; ver. 31. fear not therefore, ye are of more value than many sparrows. Against the thanklesness of the world for the service which ye do, 1 Cor. 15.58. hear the Apostle, Knowing that your labour shall not be in vain in the Lord. In a word, against all afflictions, to the suffering of which ye may be exposed, hear that ground of comfort, 2 Cor. 4.17. Our light afflictions, which are but for a moment, Rom. 8.17. shall work for us a far more exceeding and eternal weight of glory: ver. 18. and that, If so be that we suffer with him, that is, with Christ, we shall be also glorified together: for I reckon, that all the afflictions of this present life are not worthy to be compared with the glories that shall be revealed in us. Thus is the Word of God able to animate us against all those things, that may dishearten us from the cleansing of our way, yea, thus is it every way useful to help us in this business. Use 1. Let us be thankful to God, for that he hath given us his Word so singularly useful in all kinds for the dispatch of so great a business, and so necessary, as is the reforming of our ways: A jewel it is of special price. David, in respect of that part of it, which was then written (which was the Pentateuch, the five books of Moses) could yet raise up himself and others to the praising of God: He hath, says he, shown his Word unto Jacob, Psal. 147.19.20. his statutes and his judgements unto Israel; He hath not dealt so with any nation, and as for his judgements, they have not known them, and thence he infers, Hallelu-jah, Praise ye the Lord: how much more have we cause to bless the Name of our God, who hath given us the sacred Canon perfect, not only the books of Moses, as the Text, but the writings of the Prophets, as a Comment thereon; nor only the books of the Old Testament, which were the New Testament veiled, but also the books of the New Testament, which are the Old Testament reveiled? we may much more say, Non taliter fecit Deus omni populo: God hath not dealt so with other people: how many great nations are there in the world, to whom the Word of God hath not come? they for want of it sit in darkness, and in the region of the shadow of death, but the light hath shined on us: they are as Egypt under that plague of darkness, Exod. 10.22.23. that might be felt: we, as the Israëlites in Goshen, having light in their dwellings. St Paul moving the question, Rom. 3.1. What is the preferment of the Jews? what is the benefit of circumcision? presently returns answer, Verily, great every way: specially because the Oracles of God were committed unto them: v. 2. how great then is our preferment? What cause have we then to be thankful unto God? 2. Let us all, and do ye, young men, make use of the Word of God for this blessed purpose, for the cleansing of your ways: To this purpose (we see) it's profitable: and for this end God hath afforded it to us: to this purpose then let us make use of it, that we frustrate not God's expectation: and therefore 1. That we may see what hath been amiss in our lives, let us frequently compare our selus with the Word of God, and look our selus in this Glass; bring we our words, actions and thoughts to a privy search hereby. It's the counsel of the Prophet, Lam. 3.40. Let us search and try our ways, and turn again to the Lord: Repentance is necessary, as that, without which its impossible to be saved: Luke 13.3. for so our Saviour says, Except ye repent, ye shall all likewise perish: would ye not perish? repent: but the searching of our ways is enjoined, as subservient to the turning to the Lord, implying, that (as Salvation is not atteinable without repentance, so) repentance is impossible without search of our ways: Psal. 119.59. and the same is implied in that speech of the Psalmist, I considered my ways and turned my feet unto thy testimonies: Oh then neglect not this business of the search of your ways. Call to mind the thoughts of your heart, the words of your mouth, the works of your hands: consider them, whether they be good or bad: and to this end, try them by the touchstone of the Word, weigh them in this balance of the Sanctuary, if ye find them agreeable with this Word, or not contrary to it, ye may conclude them to be lawful and good: but if they be contrary to it, they are sinful and damnable: this Word of God is a true and sure Glass, that will represent things to us, as indeed they are, and will not deceiv us: If we stand to the verdict of our own imagination, we may be deceived; There is a way (says Solomon) that is right in a man's eyes, Prov. 14.12. but the end thereof are the ways of death. If we stand to the verdict of men, we may be deceived: there are in the world flattering sycophants, that for a meals meat, having men's persons in admiration, will call evil good, darkness light, bitter sweet, praising those things which will prove bitter in the end: and there are rigid censurers, who will call good evil, and light darkness, and sweet bitter: But if we stand to the judgement of the Word of God, we cannot be deceived, by the consonancy of our words, thoughts, and actions with this Word, the goodness and rectitude of them will appear to our comfort, so that we shall not need to regard the censures of men; and their dissonancy from it will show the pravity and crokedness of them, and so we shall be stirred up and excited to humble our selus before God for them, and to departed from them. As than ye love your selus, and would be set right in the judgement of your ways, be persuaded not to make your selus, nor other men your judges; but bring your selus; Rom. 3.20. and your conversation to the trial of God's Word, by which comes the knowledge of sin. 2. Do nothing rashly, speak nothing rashly, think nothing rashly, but upon mature consideration going before. This is a branch of that watchfulness, which the Scripture every where enjoines. The Porters at great men's gates suffer not every one to enter that would but they first examine them, What are you? Whence are you? Whether tend you? otherwise they may be in danger to entertain thiefs and robbers in stead of friends. So let us be circumspect over our whole conversation: give not entertainment to every thought, that would enter and lodge within us; give not way to every word, to every action: unspeakable danger may, and cannot but issue upon it: but examine them first, what are you? good? or evil? whence are you? from God? or from Satan and corruption? whether tend you? to heaven? or to hell? to God's honour and my own comfort? or to the dishonour of God, and my own horror? by this means ye shall prevent a world of mischief. Oh therefore let this be the care of us all. And to guide us in this examination, let us not stand upon humane judgement, our own, or of others: but bring all to the trial of God's Word, weigh all in this balance, try all by this touchstone: and if they agree with it, we may be bold and confident to speak such words, to do such actions, to entertain such thoughts: whatsoever we may suffer for it in the world at the hands of men, they are good, they are from God, they tend to Heaven, to God's honour, and our own Salvation: but if they be contrary to the Word of God, they are wicked, they are from the devil and corruption, they tend to hell, to God's dishonour, and your own present discomfort, and your everlasting perdition: venture not upon them though ye might thereby gain ten thousand worlds. And thus taking heed to your conversation according to God's Word, ye shall cleans or redress your ways. 3. That we may thus reap the benefit of God's Word for the cleansing of our way, let us exercise our selus constantly in it, hear it read, and preached publicly, read it privately: how else shall ye be able to make use of it, for search of your bypast courses, for the trial of words, actions and thoughts for the future? Harken we therefore to our Saviour, Joh. 5.39. Col. 3 16. Search the Scriptures, and to St Paul, Let the Word of Christ dwell plentifully in you. This concerns not us only, that are in the Ministry, but also all ordinary Christians: nor concerns it only old men, that are ready to departed out of the world, but it belongs also to you, that are young men, for even to you also belongs the care to cleans your way, to which this Word of God is subservient, Timothy from a child knew the scriptures. 2 Tim. 3.15. Put not off this study then either to other men, or to another time, but set your selus to it, and even now: Consider the opportunities that ye have: the Word of God is written, yea, it's printed, so that ye may compass it at an easy rate: and it's translated into your mother-tongue, that so ye may know what ye read, nor is there danger in reading it, as sometimes it was to our Predecessors in this land, and is still in those Countries that lie under the Roman yoke. Nor are ye told, that it's unlawful for you to do it, nay, ye are frequently taught, that it is a necessary duty, and frequently excited to it: oh, if, after all this, ye shall neglect this duty, how shall ye answer it to God? how can it be, but that ye should find that to be true, Job. 3.19. which our Saviour said, This is condemnation, that light is come into the world, and men love darkness rather than light: oh therefore be ye persuaded, both young and old, to lay hold upon the gracious opportunities, which God put's into your hands: what a sad business will it be, if by your neglect of this grace of God, ye shall move God, in displeasure to bring such times upon you, as in which ye would be glad to read the Scriptures and may not? do it therefore, while ye may; let no day pass over your head without reading some part of it: this will be a comfortable evidence to you, that ye are in the number of them that shall be blessed: for so says the Psalmist, Psal. 1.1.2. Blessed is he that delight's in the law of the Lord, and exerciseth himself therein day and night; yea, thus shall ye be enabled to the cleansing of your way, which ye have heard to be a duty, that so mainly concerns you. Consider what hath been said, and the Lord give you understanding in all things. FINIS.