last place in that they hasten your destruction as you may read in these following Scriptures Rom. 6. 21. What fruit had ye then in those things for the enâ— of them is Death And in verse 23. The Wages of Sin is Death 1 Pet. 1. 11. Abstain from Fleshly Lusts which war against the Soul Rom. 8. 13. If ye live after the Flesh ye shall dye Matth. 18. 8 9. If thy right Hand offend thee cut it off c. or no entring into Life eternal Isa 3. 10. Now in vain were all these Revelations of the determined and immutable Will of God in his Word if continuance in your Lusts could stand with impunity and escaping destruction I know that the vain hopes of escaping is a mighty encouragement to the voluptuous Youth whose Heart stands bent upon his Lusts but if once his Conscience comes to be throughly convinced that his lusts will most surely find him out that his Damnation lingreth not slumbreth not but is hastening a pace towards him so that he may as well hope not to dye as not to be thrown into Hell when he dyes oh then what trembling surpriseth the guilty Sinner Now in order to the awakening the Conscience of wild and wanton Youth to flee their youthful Lusts let them but weigh this Argument taken out of God's Word who hath peremptorily declared that he will by no means clear the Guilty but is angry with them every day and hath revealed his Wrath from Heaven against all that persist in their Lusts let them steep their thoughts in such terrible tremendous Scriptures as Deut. 29. 18 19 20. Lest there should be any among you whose Heart turneth away from the Lord and it cometh to pass that when he heareth or readeth the Words of this Curse that he bless himself in his Heart saying I shall have Peace though I walk in the imagination of mine Heart to add sin to sin What then O pray mind and lay to heart what followeth in the 20. vers The Lord will not spare him but then the anger of the Lord and his jealousie shall smoke against that man and all the Curses that are written in this Book shall lie upon him Also in Job 5. 3 4. Eliphaz saith I have seen the Foolish taking root but suddenly I cursed his Habitation and in the 27. Chap. and 13. you read this is the Portion of a wicked man with God and in 17. Chap. 5. Their triumphing is but short and their joy but for a moment So that as soon should God cease to be God as the Sinner that goeth on in his Trespasses should go unpunished the certainty of whose destruction depends upon the irrevocable Will of God God hath said it the Lord hath spoken it and it shall come to pass Alas we that dwell at ease and enjoy our health are not able fully to conceive what the power of the Lord's anger and wrath is which he hath revealed against Sin and Sinners Some indeed as they have been drawing near and launching out into the Ocean of Eternity have had such sights and views of it as hath scar'd and affrighted them with such amazements that they have cryed out inducias usque ad mane truce but till the Morning Others O that I had never been born call time again Others O Lord let me live on Earth though it be but the life of a Toad I have also read of one who saw Hell but in a Dream or Vision and the terror was so great that he would have chosen ten times to dye rather than see and feel so great horror again But as to our Youth that look at a Death-Bed many years off they can scarce imagine what an aspect this will have at a dying hour Now at present it shews its fairest side but when all Masks are pulled off it will be quite another thing you may see its stinging efficacy in the 33. Isa and 14. Now in the days of your vanity and pleasure this Argument and Reason is wrapt up like a Flag about the Staff Hell and Damnation are but as it were in semine and your persisting in Siâ— is called a treasuring up of Wrath againsâ— that great and terrible Day of Wrath that is approaching and hence you are secure careless and all quiet But oh that young people would but think what a dreadfuâ— sight it will have when they come to lie down with their Bones full of the Sins oâ— their youth and their Souls brought dowâ— to the sides of the Pit as low as Hell by their youthful lusts O with what unexpressible rage and fury will their Consciences then reflect on their fore-past Sins You read in James that when Lust is consummate it bringeth forth Death and the sting of Death is Sin unmortified unpardoned this brings to a terrible Bar Judge and Sentence Depart ye cursed c. So that here in the final issue of your youthful lusts they will if you flee them not cast you into the Fire of Hell with an utter destructioâ— from the presence of the Lord. See here how God hath hedged up your sinâ—ul waâ— with thorns to stop you and restrain yoâ— from yielding to your filthy and forbiddeâ— Lusts and also to spur you on to bâ—eaâ— through all the difficulties and objectioâ— that lie in your way to Repenâ—ance and Conversion that so when the Devil oâ— the Lusts of the Flesh object against the Severities pains and labour oâ—â—bâ—ndoning and forsaking your Dalilah-corruptions 〈◊〉 might have it in readiness to answer Avoid Satan what tell you me of pains in parting with or departing from Sin do not you see here in the Scripture is it not written that Eternal Pains will be my Portion if I flee not my youthful lusts and what are the pains of parting with my lusts now compared with the pains of parting with God Christ and Heaven and the undergoing the pains of Hell's torments the Fire that is never quenched the Worm that never dyes O Devil that wouldst tempt me to sin O vile Lust that wouldst entice me and draw me to fulfil your unreasonable request is it easie to dwell with everlasting Burning If I dwell with you and hearken to you if I flee you not I must dwell and lodge for ever and ever in Tophet Is it not better to dwell with Lyons Bears Serpents Adders here in a Wilderness all my Life on Earth than abide with you an hour longer seeing that I run the hazard of an Eternity of Torments in that hour and the only way to provoke God to shorâ—en my Life on Earth is to yield to my lusts What if I should gain a little beastly pleasure or perishing earthly treasure by obeying my youthful lust what then when God takes away my Soul Job 27. 7 8. and in Matth. 16. 25 26. What is a man profited though he should gain the whole World and lose his own Soul What can a man give in exchange for his Soul Wherefore as Moses
it to see young ones restrained and kept bâ—ck by any by all of them You have an instance in Ely's Sons 1 Sam. 2. and for this cause in the 12 verse they are called children of Belial because no Yoke would hold them Also you read of two of Jacobs Sons Simeon and Levi of whose miscarriages of this kind the good old man thus expresseth himself in the 49 Gen. 5. 6 7. Simeon and Levi are Brethren instruments of Cruelty are in their Habitations O my Soul come not thou into their Secret unto their Assembly mine Honour be not thou united for in their anger they Slew a man and in their self will they digged down a Wall Cursed be their Anger for it was fierce and their Wrath for it was Cruel It is to be observed that the greater number of those Malefactors that end their miserable lives at Tiburn are the younger sort of people their boisterous lusts consume them that they scares live out half their days C. Careless incogitancy and want of serious consideration and laying to heart the most awful important matters of their Souls There are three things saith a great Writer that are chief ruiners and destroyers of Souls Namely 1. want of consideration and self reflexion 2. Infidelity 3. Earthly mindedness but especially want of consideration The first of these which Youth are exceeding guilty of How seldom do young people retire and soberly inquire what their State and Condition God wards is whether it be a state of Nature or Grace whether God be reconciled and sin pardoned c. Alas young people are generally led by sense extending their thoughts no further than just what is before them though they live and move and have their Being in God are always under his all-seeing Eye yet he is not all their thoughts tho he will bring them to Judgment for all they do yet they think not of it This evidently appears in the advice the Holy Ghost giveth young ones in the 11. of Eccles 9. it s true all men naturally are inconsiderate about these things but young ones are averse to the thoughts of God their Soul Death and Judgment because the remembrance of these things would damp their youthful sensual Delights and Pleasures and administer trouble to their minds against which that age of life hath an irreconcileable enmity and hence it is that the vanities and fooleries of this world out way Christ Heaven and eternal Life O did young ones but seriously consider and bend their thoughts close to those rouzing Doctrines and truth as they are represented in the word of God Their undone state by Nature and the peril of Hell and Damnation they are in each moment whilst they delay Conversion and flying for refuge to a crucified Jesus surely it would render the temptations of fleshly pleasures jejune and vain and prove an excellent means to awaken them to Repentance ere the day of Gods Patience be ended which brings me to the fourth next sin young people are prone to 4. Delaying of Religion saying They are yet young and its time enough though young People are often told how much more dubious and difficult their Repentance and turning to God will be hereafter then now supposing their Lives should be continued to them Yet without the breach of Charity one may say scarce one of many Hundreds but delay and neglect a present complyance with those repeated Calls of God to Conversion when in the mean time their Youthful Lusts their Games and Sports call them and find a quick and ready Attendance and Closure David's great Care was to set about the Work of Religion while he was under the first and early calls thereunto 119 Psal 60 I made haste and delayed not to keep thy Commandments But how rare is it to see young Persons whom the Devil lays Siege to endeavouring to perswade them that it is time enough when they are older to sleep their thoughts in such a melancholly Subject as Religion is to follow his example 5. Eager pursuits after Pleasures Loving them more than God Pleasure is that which strangely carries it with the younger sort of People Modo Pâ—tiar saith the youngster let me have Pleasure now whatever â—â—me on'â— as Esau parts with his Birthâ—â—ght for a mess of red Potage so young ones are ready to part with Heaven for the pleasures of Sin that are but for a season they are joyned to pleasure as Ephraim was to Idols and O how difficult a taske is it to force a divorce between them Shall I be cloistred up and manacled in the days of my Youth by the severities of Repentance and Selfdenial this is to bid me be no more Naomi but Marah Thus the young man pleads like the Figtree and Olivetree you read of in the 9. of Judges and the 9. Should I leave my fatness and my sweetness c. so should I leave my youthful Pleasures to match with Sighs Groans Tears and a strict course of mortification No no I le rather rejoyce in the days of my Youth ere the days come wherein I can have no Pleasure Thus Youth are prone like the Bee that hovers about the Pot of Honey untill at length it is drowned in it to hanker after yea madly to ruâ— full breast upon Pleasure uâ—till like a daâ—â— it strikes into their very Liver Their mind are perpetually drunk with the love of Pleasure till they fall down Dead F. Flexibility to Temptation as dry Tindeâ— to the least spark hence you read in the Prâ—verbs frequently of the young Mans beiâ—â— easily enticed and drawn away Chap. 7. from the 7 Verse to the 23. And I beheld among â—â— simple Ones I discerned among the Youths young Man void of Vnderstanding and he wâ—â— the way to the Harlots House c. Verse 21. With her fair Speech she caused him to yield and he goeth after her straightway as an Ox goeth to the Slaughter c. hence in the 1st Chap. 10. you Read My Son if Sinners entice thee consent thou not c. intimating that impetous or vigorous Inclination Byass that is in Youth to consent to Temptations young ones are easily drawn by the smallest Temptations they are ready to meet it half way yea to out go it Isa 5. 18. We read of some that will Transgress for a piece of Bread 28. Prov. 21. Ahab sold himself to work Wickedness Judas offered himself to sell Christ and Ephraim willingly walked after the Commandment of False Worship 5. Hosea 11. Thus young People are presently perswaded the least Motion is bait and hire enough like soft Wax they readily receive the stamp of a Temptation G. Going down the Stream and following â— Multitude to do Evil excusing all with this Namely That there are Thousands and Millions that steer the Course and tread the Paths that I do ducimur exemptis If Ministers give warning from God to avoid and flee such and such youthful Sins and cry out as the Angel to
morrow is as the Proverb runs To count your Chickens before thâ— be hatched It is reported of Caesar that he would never let his Soldiers know when or where he meant to march next So here it is altogether uncertain at whose door God may knock next by a sudden Death he doth not always send out the Scouts and fore-runners of a lingring sickness as warnings of our approaching change But sometimes in a moment in the midst of youthful security and jolligy he lops down the strong and healthful while he spareth the more infirm and sickly There is no condition of Life but we have instances how it hath been imbitter'd by sudden deaths occasioned and sometimes by falls either of a House or Horse or else by falls off a House or Horse and sometimes by Fire kindling upon Persons when asleep and sometimes by Water persons falling into it when awake Again sometimes by preternatural Heats and Colds some burnt up with Feavers others drown'd with Humours some choaked with Quinsies others snatch'd away with Apoplexies in so short a breath that they have not time to cry out for help Innumerable are these Casualties that you young ones lie open to and how dangerous then is it to delay though you are now free from pain and in good health may not the same be said of many others who died suddenly and it may be delayed their Repentance on the like grounds as you do O foolish and unwise who hath bewitched you Moreover it is to be considered that your present delaying to flâ— your Lusts doth exceedingly provoke the Lord of your Life and Time to cut shoâ— your Life for how can you reasonably expect that the Almighty in whom ye live and move and have your being shoulâ— prolong the days of such Rebels who makâ— no other use of their time but to affront anâ— dishonour him O young people hoâ— righteous a thing would it be for God â— cut you off and deny you a longer conâ—â—nuance on Earth while you put him oâ— and delay your Repentance and Return â— him Surely if thou resolvest upon a prâ—sent league with thy Youthful Lusts refusing a divorce as yet between them and thâ— Soul it is most just with God to resolve up on a present divorce between thy Soul anâ— Body and to refuse thee an hours patienâ— more Wherefore O mortal Youth â— minute Dust and Ashes represent to thâ— self thy danger if thou delay the time â— thy delay is a time full of danger upon thâ— account viz. the uncertainty of thy time oâ— Life But then 2. It is dangerous in regard of the uncertainty of thy time of Grace So thâ— suppose thou hadst an assurance â—â— the continuance of thy time of Life sâ— many Years as Hezekiah had yet whâ— would that avail thee while thou art at utter uncertainty about thy time of Grace If you enquire what I mean by time of Grace I Answer it stands in the enjoyments of the usual means of Salvation which are two fold first the outward preaching of the Word secondly the inward strivings and motions of the Spirit these make up a time of Grace which is called an acceptable time a time wherein God may be found a day of Salvation in Psal 32. 6. and 2 Cor. 6. 2. Now such a time much differeth from that which the Greeks call 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. e. the time of our Life which lasteth as long as our Lives last Alas there is many a man out-lives his time of Grace hence Luke 19. O that thou hadst known in this thy day the things that belong to thy Peace but now they are hid from thine Eyes The time of Grace is tempus labile a transient thing delay but one quarter of an hour longer and thou mayst with Esau be rejected and find no more any place for an acceptable Repentance post est occasio calva Ah how did Esau weep and take on after he had lost his time of Grace he might once have had the time of Blessing without those bitter Agonies but he delayed and loiter'd away his season Great is the mercy of God to allow man a time of Grace on Earth but great is the misery of man as Solomon saith Eccles 8. 6. because he discerns not his time who can give a due estimate of enjoying the Gospel wherein so great Salvation iâ— offered to Sinners Behold I stand at the Door and knock c Rev. 3. 20. Though thou haâ— played the Herlot with many Lovers yet return unto me saith the Lord. Jer. 3. 1. O Israel thou haâ—t destroyed thy self but in me â—â— thy help found As I live saith the Lord I desire not the death of a Sinner c. Ezek. 33. 11. As though God did be seech you by us we pray you in Christ's stead that you be reconciled â—â— God 2 Cor. 5. 19. In the Gospel we have the love of God commended to us in thâ— when we were Enemies Christ died for uâ— we have his admirable Condescension hiâ— manifold Invitations his precious Overtures his strange and wonderful Reasoningâ— Turn ye turn ye why will ye dye His reiâ—â— rated Calls Isa 55. 1. Come come come three times in one verse O the incomparable love and kindness that is displayed iâ— the Gospel to poor Sinners O that theâ— was in young People a Heart to understanâ— these things that concern their Peace in thiâ— their day before they are for ever hid from their Eyes Sure you would not shuffle anâ— shift off these blessed offers of Grace witâ— dilatory excuses did you but consider hoâ— soon the Market will be over and gone hoâ— soon your plenty may be turn'd into penuâ—y a Famine may arise of hearing the Worâ— of the Lord and thy Soul perish for want â—â— Vision thy Teachers may be removed by Death natural or civil or God may send the Gospel one way and thee another O young man now thou hast the Lord's Voice in the publick Ministry of his Servants crying to thee Flee flee thy youthful Lusts to day while called to day O hear his Voice this day this hour of the day without any longer delay for you are wholly uncertain whether if you should live till a to morrow ever you shall have another Call you are not the disposer of his Offers and Calls sometimes God hath been quick with Sinners he hath invited them to come in and they not regarding he hath immediately rejected them Luke 14. 24. For I say unto you that none of the men that were bidden shall taste of my Supper Therefore take heed it is dangerous deferring that which the Lord spake of Judgment and Affliction in the 1. of Nahum 9. I will make an utter end Affliction shall not rise up the second time may be fulfilled concerning his gracious offers and invitations in the Gospel possibly the Lord will make an utter end of speaking you may never hear more from him be sure he will at last come to an end of
A Directory for Youth Through all the Difficulties attending that State of Life Or a Discourse of Youthful Lusts IN WHICH The Nature and Kinds of them are described and Remedies against them laid down First Preached to Young People and now Published at their Request By Samuel Pomfret Minister of the Gospel For thou writest bitter things against me and makest me to possess the Iniquities of my Youth Job 13. 26. His Bones are full of the Sins of his Youth which shall lie down with him in the Dust Job 20. 11. Remember not against me the Sins of my Youth Psal 25. 7. I was ashamed yea even confounded because I did bear the reproach of my Youth Jer. 31. 19. Ad vos juvenes mihi Sermo flos aetatis periculum mentis Aug. de temp London Printed for John Dunton at the Black-Raven in the Poultry 1693. To the Young People that were Hearers of the following Sermons and since have been sollicitous for the Publishing of them Grace and Peace c. Beloved Friends THat sincere Affection and Compassion which God hath wrought in me to your precious Souls hath prevailed with me against my naâ—â—ral inclination to yield to your Request for the Printing those Sermons that I Preached from â—â— Tim. 2. 22. wherein is recommended to â—â— the weight and necessity of St. Paul's Adâ—â—â—ition to Timothy to Flee Youthful Lusts The Wise Man saith Prov. 25. 11. A â—ord spoken in season is like Apples of â—â—ld in Pictures of Silver And if so then must be allowed me that I have not miscarâ—â—d in my choice of such a Word spoken to you O that I might not miscarry in my wish for you namely that it may prove eventually a Word whereby you may be saved The Word damned is hard you would not have that to be your lot But pray permit me to tell you plainly and publickly without Lisping and Whispering that saved you cannot be and damned you must be except by a true and timous Repentance you flee your Lusts the infallible truth of which is originated in and built upon his Word who is Truth it self and cannot lye as you may see in the 6. Gal. 7. Be not deceived God is not mocked for whatsoever a man soweth that shall he reap 13. Luke 3. Except ye Repent ye shall perish 8. Rom. 13. If ye live after the Flesh ye shall dye 20. Job 11. His Bones are full of the Sin of his Youth which shall lie down with him in the Dust 5. Prov. 11. And thou mourn at the last and say How have I hated Instruction c. 11. Eccles 9. Rejoyce O young man in thy youth but know thou that for these things God will bring thee to Judgment O Young People would you with due care apply these things to your own Souls it were enough to rent the very Caul of a secure Heart I know such is the Depravation of our Natures that if there were any possibility of escaping Hell and Damnation without fleeing our Lusts we should never voluntarily submit to this Godly Counsel given by St. Paul to young Timothy I have read of a Book that the Pope hath called Taxa Camerae Apostolicae wherein men may know the Rate of any Sin upon what terms men may keep a Whore be Drunk c. As to that it is a bundle of Lyes But the Inspired Scriptures may be truly call'd a Rate Book where any of you may know what a beloved Lust will cost without Repeneance viz. the Wrath of God in Hell and so everlastingly true is this that I beg you to despair of ever finding the least Jota of God's Word to fail or fall to the Ground unaccomplished I know you will be tempted to do as other Young People commonly do namely to forget these things and by the sloth and aversion of a wretched Heart in conjunction with Satan's temptations to be carried away to other trivial matters wherefore let me intreat you as ever you would avoid the Curse of Reuben Unstable as Waters to ballast your Hearts by laying in strong and powerful Convictions of the intollerable Evil of Sin the indispensible necessity of Christ and holiness the unconceiveable worth and the preciousness of your Souls and Time and the unavoidable approach of Death and Judgment Look ye you Young Folks the Breasts of whose Virginity hath not yet been press'd you are young and want that Experience that elder Christians have and therefore the greater allowance must be made you must allow your Souls more time to digest the great mysteries of Religion by Meditation and Prayer And you are more strongly bent to sensual Pleasures and Sports and to forget God and your Souls Death and Judgment And therefore you must so much the more chastise the pregnancy of that Vanity and Folly that is bound up in your Natures by a severer vigilance and abstinence When I was young it pleased God of his infinite Mercy to priviledge me above thousands with a Religious Education and by his restraining Grace to preserve me from open Prophaneness blessed be his holy Name But yet notwithstanding this to my own just shame I mention it in those early and wanton days of my Youth I was miserably vain foolish and disobedient serving divers Luâ—ts and Pleasures The bitter remembrance whereof hath for more than 20 Years past cost me Sighs and Groans unutterable Oh the time 's not to be numbred that I have wished I had been sick in Bed rather than sinning against so good a God the Remote parts of the World that I have been in the Roads I have journeyed in the Fields I have watched in the Nights I have watched on the Houses I have lived in and the Beds I have lain on can witness to my Tears and Sorrows while I have recogniz'd my Vanities and Folly And now forasmuch as it is utterly impossible for me to recall and recover those past and mispent days of my Youth I would on the bended Knee of Importunity for my own sake as well as your's beseech this one thing of you as I have of God for you viz. to take Warning and to be effectually perswaded by the Terrours of the Lord which I have felt to Flee that Youthful Lust and with that Godly young man Moses rather choose any Affliction than adventure to sin it 's a known Sentence felix quem faciunt c. It 's not unknown to many of you how unwilling I have been drawn to expose these my homely thoughts to publick view But an extream thirst after the present Conversion and Eternal Salvation of your Souls hath overswayed me herein I know God's Blessing upon it can make it effectual to reach this end which is all I aim at or am ambitious of and if it shall please Almighty God to make me a poor weak Instrument successful herein I shall go to my Grave with joy and esteem it so great a Recompence as if I were young again or had remembred my Creator in
life it is the ready way to Atheisin and Apostacy whereas if you would always keep the eye of your mind open to behold the speedy approach of Death and Judgment as in rem presentem how admirably would it work how serious in casting up your souls accounts and imploring of pardon and eternal Life would you be 15. Another of these youthful sins is Pride and vain Glory which stands in an overvaluing of our selves with reference to the endowments of the Mind or Body such as Wit Parts Beauty Stature Strength Agility c. Young ones have much darkness and ignorance both of God and themselves and hence they set themselves as among the Stars in their own thoughts if they have Parts how prone are they to be proud of them conceiting themselves to have much more than indeed they have and then above measure admiring their own Wit and strength of parts and expecting every one else should admire them too not considering that these mental gifts without Grace makes them more like the Devil that abounds with endowments of this kind and to be more serviceable to him as malignant instrumentals in promoting the ruin of mens souls as Austin told a great but unsanctified Scholar ornari a te diabolus quaerit the Devil seeks to be honoured and served by thee And you read in 3. Gen. 1. Because the Serpent was more subtile than any other beast the Devil used that Creature to destroy mankind Now this Pride of Intellectuals is never more dangerous than when it terminates upon Religion and Souls affairs and there are none more obnoxious hereunto than young people a little knowledge maketh them think they are fit to be Preachers presently whereas the old and experienced Christian with trembling cryeth out Lord who is sufficient for these things Young ones for want of acquaintance with and experience of the wickedness and deceitfulness of their own hearts are apt to think that they have abundance of Grace Paul a young man was highly conceited of his good estate in Religion and spiritual matters till the commandment came in the power of it and revived in him a sight and sense of his cursed and sinful estate by nature 7. Rom. 9. And so the young man in the Gospel according to Matth. 19. chap. 20. All these have I done what lack I yet O young man remember this spiritual Pride is like the flye in the pot of Oyntment make all to stink if you over-value your selves in matters of Religion you may soon undo your selves and fall into the snare and condemnation of the Devil This was the reason why Paul forbids the choosing of a young beginner in Religion to the work of the Ministry Not a Novice lest he should be lifted up with Pride 1 Tim. 3. 6. Paul was a wise man he well knew the subtilties of Satan and the want of experience in young ones would soon insnare them and betray them into the hands of this sin And then with respect to Pride in bodily endowments as Beauty Strength Stature c. Alas how is the Youth of the present Age grown monstrous herein Never did Pride ride in such state when it went abroad in the Streets of Sodom as at this day it doth in this Nation wherein I was born and in this City wherein I now breathe Alas what wandering eyes wanton dresses foolish fashions apish imitations extravagant washings profane patching in a word a practical devotedness to the vile Body that is but a fine skin full of filth Flegm Choler and Corruption abounds in this City O the Arts Studies Pains among us all for the neatifying priding pampering this piece of earth that e're long will be meat for the Worms O young people what will a white skin or strength of Limbs or a rosie Complexion signifie when God rebuketh man for sin his beauty will consume as a Moth. 39. Psal 11. One fit of an Ague can alter thy beauty or a visitation with the Small Pox can change it into its contrary 16. Another sin Youth is ordinarily prone to is quenching and stifling the holy motions of Gods Spirit This more especially they are liable to that are the seed of the Righteous and that dwell among those whose chief scope and aim is to promote your Conversion by their daily Prayers Instructions and holy examples Such young ones as are thus educated in righteous Families and used to a constant attendance through the care of their godly Parents or Masters on the means of Grace both publick and private they do meet with innumerable inward motions of the spirit of God striving in and with them they lie more obvious to the Lords grace and I am perswaded that there is not one to be found among these that are come to years of understanding but what must own the truth of this But oh the woful opposition that is commonly made by young ones against these holy suggestions and illapses of the blessed spirit they are usually like the sparks falling into a Sea of water when they are at a Sermon how many knocks and secret jogs touches of Heart and Conscience do they meet with to consider soberly about their spiritual and everlasting state But what through the subtilty of Satan and the love of foolish mirth and pleasures and vain company c. presently as soon as they return they lose all quench those begun convictions and just were it if the abused spirit should depart for ever and strive no more Be assured young people you cannot sin at so cheap a rate as an old sinner that never had the heavenly gales breathings operations motions to conversion interruptions and checks in sinful courses as you have had O it is this that accents Gospel condemnation that light is come and men love darkness rather than light 3. John 19. When because light reproves gauls the sinner therefore it is hated this is dreadful indeed O ponder a while what an infinite mercy of God it is to your poor miserable souls to have the strivings and negotiatings of the holy spirit of God 147. Psal 19. he hath not dealt so with all of your ranks and standing How many thousands are let alone like young Dagons now to resist these and to sin against the light argueth such a love to sin and aversation to God as justly may place you in the forefront of desperate sinners 17. The next sin Youth are prone to is Atheism c. ridiculing serious Religion The holy Apostle distinctly foretold by a spirit of Prophesie this very sin in the 2 Peter 3. 3 4. knowing this first that there shall come in the last days scoffers walking after their own lusts and saying where is the promise of his coming surely these are those last days wherein we live and never did this sin of Atheism and deriding at goodness obtain such a vogue till of late in this irreligious Age wherein the main Articles of the Christian Faith are shaken in the minds of
multitudes of young people Satan hath corrupted the minds of many and diffused his venemous influence not only through the Pagan and Papal but also through the Protestant and Reformed world too O! what a world of infidelity and Atheism is to be found in our Cities and Countries and would to God our Churches were free but if we compare the lives of abundance of Professors with their pretended Creed really their profession will scarce cover their Hypocrisie and Atheism though you should exercise the largest Charity God and Christ the immortality of the Soul Death and Judgment Heaven and Hell are in their Creed and they would condemn you for a rank Heretick if you should deny any of these Doctrines But a little observation of their sensual lives will soon acquaint you with their vile and odious Hypocrisie and Atheism while you behold in their lives the great God disobeyed Christ vilified Heaven condemned and the Worlds vanities preferred before it Hell ventured upon for the sake of a pleasing sin And among us there are a generation of young Wits sprang up that that albeit they have had baptismal Water on their face yet arrived to that highth of sin as to tell the world not only in their works but also in words that Religion is a meer fancy nothing but the melancholly imagination of some poor spirited men that foolishly and fondly conceit of such a thing as God lives and of a Heaven prepared for those that have it and Hell for those that want it and then they scare and affright themselves with those buggbears that their own fancies represent And thus as the judicious Gurnal sadly observes p. 298. Some among us have dared to make it their boast and glorying that they have at last got from under the burthen of that Tyrant Conscience they can Swear and Drink Whore and what not without any check or remorse Time was when they were under the wing of their Parents that they trembled at the hearing of such guilt But now entring into those Atheistical Clubs and imbibing their principles their Consciences are become silent after they have been duck't so often for scolding that they are Sermon poof and laugh at the Notion of Damnation and at Ministers who in the name of God threaten impenitent sinners with it and look upon them as the veriest fools and mad Men in the World but know that these will prove the worst fools at last yea worse by far than David's Fool Psal 14. 1. The food hath said in his heart there is no God That fool durst only whisper it but these speak it boldly and openly These declare their Sin as Sodom and hide it not To go about to confute these Sons of Belial would be a vain thing we have Moses and the Prophets every Leaf therein is sufficient But these Sinners deride the Scriptures and so tho' one should arise from the Dead and come from Hell with the Flames of that burning Lake about his Ears and tell them the Torments they endure neither would they believe Surely that such a Generation not only of practical but professed Atheists should be found in a Land that hath enjoyed so much Gospel-light is a lamentation and ought to be for a lamentation I may say as Jeremiah 2. chap. 12. v. Be astonished O ye Heavens at this and be ye horribly afraid be ye very desolate saith the Lord. Methinks it should make our very Hearts to tremble when we see such cursed Weeds spring up in such a Garden that God hath taken such pains withal he is more than blind that doth not see and so say Stultorum plena sunt omnia Master Greenham feared rather Atheism than Popery would be England's Ruin The Lord affect your Heart and mine with this Abomination of the Day we live in namely the ridiculing and deriding the power of Godliness stiling it nothing but Fancy or Faction Pride or Singularity 18. Another Sin the Youth of this Age are much given to is Swearing Cursing and taking the Holy and Reverend Name of God in vain A Sin for which the Land mourns There are two Kinds of it both which young people are prone to 1. Using the Name of God unreverently in common talk at every turn to say O Lord O God or God bless me or take me this is taking God's Name in vain and how many thousands of little Children as well as others are guilty in this kind almost at every word tossing that awful and holy Name about in their graceless mouths which a world of Glorious Angels and glorified Spirits are magnifying continually 2. Horrid prodigious Oaths not to be named without abhorrency Rom. 3. 13 14 you read there that their Throat is an open Sepulchre the poyson of Asps is under their Lips whose Mouth is full of Cursing and Bitterness And certainly if ever the Youth of a Kingdom were in danger of that dreadful Curse of the Almighty flaming out from the Mount Ebal of those Scriptures the Swearing Youth of this Kingdom is Zech. 5 2 3 4. And he said unto me What seest thou And I answered I see a flying Roll the lengâ— thereof is twenty Cubits and the breadth there of two Cubits Then said he unto me This iâ— the Curse that goeth forth over the whoâ—â— Earth for every one that sweareth shall bâ— cut off according to it I will bring it forth saith the Lord of Hosts and it shall enter into the House of him that sweareth falsly by my Name and it shall remain in the middle of his House and it shall consume it with the Timber and Stones thereof Whence you may note that so long as this Sin remains unrepented of this Curse remains and abideth on them till it bring utter ruin upon them and their whole Estate Mal. 3. chap. 5. And I will come near to you in Judgment and I will be a swift Witness against the Swearer saith the Lord of Hosts Exodus 20. 7. The Lord will not hold him guiltless that taketh his Name in vain Not guiltless there is a Meiosis in those words that is the Lord will be severely avenged on such O the fearful estate of not a few but multitudes and whole troops of Children and young ones in this Land in this City in our Armies in our Fleets by reason of this Sin who can number the Persons much less able are we to number the Oaths the horrid Imprecations they use that almost at every word call to God to Damn them their Souls their Blood Wo to us the moral Heathen would be ashamed of us Is it not time to lament to see a young Generation run with open Mouth upon Ruin with their Mouth set against Heaven in Blasphemies and such prodigious Vices as hasten their own Damnation and threaten England's Destruction may not we justly fear that the bloody Oaths of the Land of our Nativity may turn it into an Aceldama i. e. a Field of Blood In this Sin are wrapped both Parents and
its particular proper Lusts this appropriation cuts off young ones from all vain Excuses that ordinarily are made when they sin O such a one provoked me or Satan tempted me Alas these Lusts are from thy self they are inherent in thee if it be enquired Whence are all these heaps of filthy Lusts in young ones the Answer is easie Out of the Heart proceed evil Thoughts Murders Adulteries Fornication Theft false Witness Blasphemies 15. Matth. 19. This is that Dunghil in which the whole Serpentine blood of all actual Sins is conceived and brought forth here is that hoâ— Aetna which is within you young ones that never ceaseth from sending forth continual steams and fumes of vile Lusts It true the Devil and the World are greaâ— enticers to Sin but not like your inherenâ— Lusts 1 James 14. 15. But every man â— tempted when he is drawn away of his owâ— Lust and enticed That when Lust hath conceived it bringeth forth Sin and Sin when iâ— is finished brings forth Death Satan and thâ— World can only tempt and entice you Objectively and Externally but your youthful Lust tempts internally and thereforâ— more dangerous Now see the strength â—â— this 1st Reason viz. that that gives me moâ—â— danger that must put me on more labouâ— and diligence to shun and escape Besides whatever any of our spiritual Enemies shoulâ— attempt to draw you to Sin it would be altogether ineffectual were it not for these Lusts within These most endanger the Soul and according to your mortifying and fleeing these you may estimate the true estate of your Soul to be a state of Grace 18. Psalm 23. I was also upright before him and have kept my self from mine Iniquity Alas young ones the propriety and inherence of your Lusts is such as necessitates your continual Watchings Strivings in Prayer at the Throne of Grace if a man had a Thief in his House a Fire in his Chamber he had need to bestir himself or he will be rob'd and burn'd Young man thou carriest Gunpowder about thy very Nature O had thou not need to flee them or that which carries Fire It 's dangerous yielding to thy youthful lust It 's like putting Fire to the Powder It was the saying of a German Divine when his Friends were commending him recounting his usefulness and serviceableness Auferte ignem adhuc enim paleas habeo Take away the Fire for there is yet Chaff in me O what Guards do you young ones need to keep you from being ruin'd by so near domestick an Enemy What sharp Winters of Frost and Snow i. e. Fasting Weeping or Suffering dost thou need to kill these rank Weeds i. e. thy youthful Lusts in the Garden of thy Soul the consideration of this Inherency of thy Lust young man calls for both inward and outward Exercises Assistance internal as Checks of Conscience solicitousness of Thoughts earnestness of Desires actings of Faith in Christ the strivings teachings strengthenings quicknings of the blessed Spirit External as denying your Senses that dangerous tho' extreamly delightful Flesh and Blood liberty of a guardless careless and needless converse with the world's Trinity Honours Pleasures Profits and allowing your sinful and needy Soul a due proportion of time in constant attendance upon God in all outward Ordinances both publick and private which he hath appointed and instituted for thy help and assistance to mortifie and abandon thy youthful lusts It 's upon this account and consideration namely that propriety of Sins inherence in thee that renders this duty of fleeing thy youthful Sins so very difficult hence it 's called 18. Matth. 9. a cutting off a righâ— Hand a plucking out a right Eye hence it is that the Gate of entrance into Life iâ— by our blessed Saviour called a strait Gate hence it is that if there were no Devil in the world to tempt you or wicked Instruments to entice you yet would you be carried out to commit all Evil with greediness iâ— you close not with the Counsel here given you Were it not for this propriety of your Lusts inherence you might no more feaâ— that roaring Lyon that goeth about seeking whom he may devour than the Lyon of the Tribe of Judah who said The Prince of this World cometh unto me and finds nothing in me 14. John 30. But alas your Lusts are within you as the Canaanite in the Land of Israel and they easily beset you there is a naturality of Sin now since the Fall as blackness to the Aethiopian and like a fretting Leprosie adheres to our Natures with so much pertinacy that even after conversion Sin remains while on this side the Grave which truth is verified by the sad experience of all believers in the world that so they may never put off their Christian Armour till they put off this earthly Tabernacle but be continually kept watching fighting runing wrestling praying c. after millions of Tears and Prayers still they are fain to send up their Cries and Groans to Heaven for the abating and destroying the remains of Pride Atheism Unbelief c. And what hope can be left O young ones that ever you will obtain a Victory when your Enemy is so near you nay dwells in you if you lie idle nay how sure is it that you will be carried a miserable Captive by your Lusts to Hell if you take not this Advice to flee your youthful Lusts especially if you consider how the Devil night and day is watching to set Fire to thy Lusts thou hast a combustible Nature and Constitution and he is cunning and filled with Malice and with all sorts of Wiles Depths Baits Snares for all tempers and above all he desires to have young ones so that to be secure and indifferent here is in a sense equivalent to yield your Souls to Sin and Satan which brings me to the second Reason of this Doctrine Second Reason That therefore it is a duty of special concernment to Youth to flee youthful Lusts because of the malignity of their influence this I shall evidence to you more generally and then more particularly 1. More generally Your youthful Lusts so far as they prevail they destroy your Souls 8. Rom. 13. If you live after the Flesh you shall dye Mark it I pray upon what unalterable terms it runs O the malignity of these Lusts 7. Rom. 21. and the 23. What Fruit had you then in those things whereof yoâ— are now ashamed for the end of those things is Death v. 23. The wages of Sin is Death But to be more particular there is a threefold evil influence these youthful Lusts if noâ— abandon'd will certainly have upon you 1. They will hinder your Conversion oâ— render it exceeding difficult 2. They will hurry you into most grievous Temptations and Perplexiâ—ies 3. They will hasten your utter Ruin anâ— Destruction 1. They will hinder your Conversion or render it exceeding difficult and this they will do these two ways 1. As they wofully indispose the Soul
to it 2. As they directly oppose the means of it 1. As they wofully indispose the Soul to it this will appear beyond the least doubt if you seriously consider what a polluting a pernicious influence youthful Lusts have upon all the faculties of the Soul These Lusts they diffuse a blindness upon the Mind they benum the Conscience increase the natural rebellion of the Will exceedingly harden the Heart and miserably enthral and deprave the Affections and so they wofully indispose the Soul to conversion 1st They diffuse a blindness on the Mind that noble faculty the thinking discerning and reasoning Power of the Soul which some call 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the leading and directing Faculty which is to the Soul what Eyes are to the Body therefore called 1. Ephes 18. the Eyes of the Vnderstanding these Eyes youthful Lusts blind so that they cannot see afar off to the end of a sinful Life how bitter and evil a thing Sin will prove at last when God will bring the young man to Judgment for all his youthful Lusts hence they fearlesly chose a course of Vanity and Sensuality in serving divers Lusts and Pleasures Being blinded through their Lusts they discern not the absolute necessity of a Saviour they see no beauty in him that he should be desired and what more effectual bar can there be to their Conversion Alas while the mind is blinded tho' a poor Sinner hangs over Hell every moment under a just sentence of Condemnation at the very door of Eternity yet all 's at peace the Soul lieth in a deep and deadly Sleep though a Minister come and weep over him use the most rouzing Arguments with him all 's one noâ— a whit moved or stirred though you speaâ— never so much Reason or Scripture â—â— Soul thou hast an unholy Nature to be renewed an offended God to be reconciled to thou hast innumerable Sins and not one oâ— them pardoned thou hast Death and Judgment to make ready for thou hast but a feâ— more days on Earth yet while the mind â—â— blinded they make light of all a merry taâ—â— will more affect them Romances Playâ— and Comedies such Bubbles and empâ—â— Vanity are much more pleasing than thâ— most powerful Heavenly Sermon Noâ— whence is this but from the blindness young mens Minds and whence is thâ—â— blindness but from their youthful Lust aâ— you may read in that apposite Scripturâ— Ezek. 14. and 5. They are all estranged froâ— me through their Lusts Lust in David bloâ—ted out the impression and remembrance of the Evil and danger of sinning against God hence when he was recovered by effectual Grace see how he rates himself in Psal 73. 22. So foolish and ignorant was I even as a Beast before thee Lust in toxicates the Mind and then like a Drunkard that through the vapours that fume up into his Head sleepeth and forgetteth all his dangers his debts So it is here and O how impossible is thy Conversion while thy Mind is thus darkened the Mind that is the Watch-man of thy Soul to keep off Sin and danger and if the watch-man be blind how small hope of Conversion By this you see how youthful Lusts indispose the Soul to Conversion as they blind the mind 2dly They indispose the Soul for conversion as they stupifie Conscience that Spy in our Bosom that Vice-gerent of the supream Judge whose office is various 1. to record and register all we do 2. To bear witness and give in evidence 3. As a Judge to pass sentence Conscience sits on the Throne as God's Deputy in the Soul to award out Life or Death 4. To be a Tormentor a never-dying Worm it is to the damned â—n Hell and an insupportable burden to â—ome on Earth creating such internal Anxiâ—ties and Tortures that all the Arts Wits Pleasure and Diversions in the world canâ—ot root out as in Belshazzar Cain Judas Tiberius Nero Caligula c. of these divers offices and acts of Conscience you read in Rom. 2. 15. 1 John 3. 20 21. Prov. 18. 14. And that in order to Conversion it is necessary that this busie Faculty in man be awakened will appear if you consider that 8 of Jer. 6. God hearkened and heard and no man repented him saying What have I done but every one turned to his course as the Horse rusheth into the Battel There you have God's inquisition and search to find ouâ— whether that People repented or no â— hearkened and heard saith God Then yoâ— have God's evidence brought in no maâ— repented or converted and then you havâ— the Cause laid down of their not repenting No man said What have I done q. d. Haâ— Conscience been awakened to have donâ— its office to have div'd into all their Villanies had that domestick Spie in the Bosom brought in a true account concerning whaâ— they had done they would certainly havâ— repented e'er this Alas the subtile Heaâ— of a Sinner will endure and bear all thâ— historical notions of the evil of Sin of thâ—â—erribleness of Hell as one in Health can beâ—â— the names and notions of Plague Stonâ— Colick and the most tormenting disease and all but as Powder shot and scare-Crowâ— untill Conscience like Peter 2. Acts 36 3â— closeth particularly with Sinners thus Ye aâ— they that with wicked Hands crucified 〈◊〉 Lord of Glory and then they were pricked to the Heart and as Nathan closed with David 2. Sam. 12. 7. He draws his Parable out of the Clouds and enters him with this arrest Thou art the man then he presently cries out I have sinned O believe it Sirs when once Conscience meets with a desperate Sinner that hath been ruffling it in all manner of Riot for a time drenching himself in sensual pleasures and Conscience in the name of the great God arrests him with an O wretch what hast thou done thus and thus to provoke the Great the Holy the Righteous sin-revenging God I have been privy to all thy secret as well as open Wickedness and I have sad News to tell thee that the Wrath of God is revealed from Heaven against thee c. Thus when Conscience finds out a Sinner and spits as it were Hell-Fire in his Face believe me it will eftsoon put the Soul upon the Rack and cause it to break forth with an O Wo is me the Sins which I now see are bitter as Death the Wrath that I begin to feel at present and that to come that I fear makes a kind of Tophet within me O if I should dye in this case what would become of me Lord is there no mercy What shall I do to be saved Thus Conscience in its efficacious working is necessary to Humiliation which is one great part of Conversion and then for hope of mercy and pardon and a fixed resolution to forsake all known Sin and teturning home to God which makes up and compleats a Sinners conversion you may easily discern from what I have said as to the first part of Conversion the
necessity of a waking working Conscience in order to Conversion for it is the property of Conscience to turn in upon the Soul and debate matters discursively in a kind of silent reasoning with the Soul it hath both a directive and reflexive power iâ— takes that light that lay cold and uselesâ— before in the mind and brings it down in â—way of home application to the Soul 3. Laâ— 40. 119. Psal 59. And now I come â— make good what is proposed namely Thaâ— Youthful Lusts stupefie and beâ—uâ— this faculty of Conscience and so indispoâ—â— the Soul to Conversion Look you Siâ—s although it is not in the power of young oâ— old Sinners to rase out and expunge this Faculty out of their Breasts for it is so esseâ—tial to the Soul as that the Soul can't be Soul wirhout it nothing can be more it separable than this bosom Judge which oâ— calleth sensus praejudicium judicij divinâ— Yet though I say they can't get rid on they may and often do by a love and life â—â— sin gag it muzle and stifle it for the present they cast Conscience into a deep sleep by yielâ—ing to their Lusts One calleth the Love â—â— Sin the Devil's Opium whereby he luâ—â— Conscience asleep Hence it is that you read of its being past feeling and seared as with an hot Iron Ephes 4. 19. and 1 Tim. 4. 2. defiled polluted 1. Tit. 15. not performing their offices being deaf to every holy suggestion of God's Spirit O young people your lusts served and obeyed will make your Consciences to be like Lot when he was made drunk by his Daughters of whom it 's said That in the Morning he knew nothing what he had done in Gen 19. Thy Lusts will breed such sottishness and stupidity in thy Conscience as will most certainly hinder thy Conversion Conscience is a Witness but if that witness be dumb who shall tell thee of thy Sin and danger Conscience is a Schoolmaster to direct and correct but if that Schoolmaster be blind or craz'd or lie like one stark mad or dead who I pray shall admonish you and administer reproof to you alas we speak without you it 's Conscience that is as a thousand Witnesses within you and if that be like an Idol what hope of Conversion Conscience is the Candle of the Lord within thee and if this be put under a Bushel how easily may the Devil hurry thee blind fold to Hell and Damnation Conscience is appointed of God to be that to the Soul as the Pilot is to the Ship amidst Rocks Sands suppose now that the Pilot have either lost his Compass to steer by or has no supernal light to make an Observation by how improbable is it that the Ship should ever come safe to Harbour So if Conscience be stupified how unlikely is it that ever that Soul should be converted It hath been and still is to me just ground of wonder and astonishment that when a Minister comes in the Name and by the Authority of the Great Jehovah Maker of Heaven and Earth to a Congregation of sinful Worms and there preach and prove to them out of the infallible Scriptures that they are born in Sin and that in their natural conditions they are but a few steps off Eternal Damnation and that there is a blessed Jesus come to seek and save what is lost and that he is able and willing to save to the uttermost all that come to him and yet after a Minister hath done alâ— this not one probably of many Scoreâ— in the Auditory that brings the Doctrine preached home to his own Soul saying Thiâ— is my Condition my Soul's portion I am by Nature a Child of wrath God's Law hath found me ouâ— and convinced me oâ— sin that there are none more guilty than I and more worthy of Hell I am the Man the Woman whom it curseth as sure as if my Name was mentioned but the generality detain the Truth in Unrighteousness they go away and live as wickedly aâ— before Now the Lord be merciful to us how could ever Dust and Ashes be thus unconcerned did but Conscience roundly and soundly do its work viz. to bear witness to pass sentence c. But here is the bane of all and the true Cause of mens Impenitency and Unconversion they hearken and yield to their lusts and thereby Conscience is laid asleep O young people see the malignity of Sin 's influence and say Away ye cursed Lusts it 's high time O my Soul to flee these Awake Conscience awake it 's high time to regard thy message 3dly These youthful Lusts they increase that natural rebellion that is in the Will against turning to God and so they indispose the Soul to Conversion the Will is an excellent part or power of the reasonable Soul it is compar'd by some to the Primum Mobile in the Heavens that carrieth all the inferiour Orbs away in its own motion or like a Queen sitting upon its Throne exercising its dominion over the other parts of the Soul And as Conscience hath several offices and acts so hath the Will The Schoolmen marshall up several as Volition and that either absolute and efficacious or more languid and imperfect 2. Fruition 3. Intention 4. Election 5. Resolution and Consent c. but I shall only shew you how impossible a saving and found Conversion of the Soul can ever be except the Will this superiour faculty in the Soul be brought into subjection and obedience to Christ and then shew you how youthful Lusts not only hinder that subjection of the Will to Christ but strengthen its resistance and rebellion against it 1 How impossible a thing Conversion is without the Will be brought into obedience to Christ When God first created Man upon Earth this noble part of the Soul the Will was in a most perfect and holy conformity to the Will of God but since Sin entred the Will is so far fallen from its primitive honour that Bernard saith voluntas tua infernus est tuus that mans Will now is his Hell of a Virgin she is now become like a polluted Whore So that naturally we will not come to Christ John 5. 40. We will not be made clean Jer. 13. 27. We will walk after our own Devices Jer. 18. 12. Now how impossible a thing is it that there should be a through Conversion till this natural Rebellion of the Will is slain and removed for the Will is the man and it 's everlastingly true and will be found so That his you are whom you willingly obey whether it be of Sin unto Death or Obedience unto Righteousness Rom. 6. 16. 2. Youthful Lusts yielded unto strengthen that natural averseness and obstinacy that is in our Will and so it indisposeth the Soul to Conversion We read that Whoredom and Wine take away the Heart in Hosea 4. 11. Why may some say was the Heart set upon God before No not at all but by it is meant that those
lusts of Malice and Envy against â—im that most pure peaceable meek and â—eavenly Doctrine of the Gospel which Christ had taught among them could have â—o entertainment in nor government over â—heir Hearts to win them to him because â—â—eir hearts were engaged to their Lusts So â—â— is here when God calls and Ministers â—ll and the dangers and miseries of thy neeâ—â—y Soul calls O young man consider thy â—ays remember thy Creator know that â— will bring thee to Judgment alas theâ—e â—usts deasen and drown all O wretched â—very tho' Life and Death be set before thee tho' thou art allured with all the glorious promises of pardon and Eternal Lifâ— on the one hand and tho' thou art constrained with all the Terrors of the Lord thâ— Curses of the Law and the everlasting Flame of Hell on the other hand yet these Lusâ— slight make nothing of all these amazinâ— and tremendous Truths as if they were nâ— worthy of one quarter of an hours serioâ—â— Consideration they do so haunt aâ— shackle poor Sinners as that they hold theâ— Prisoners arctâ custodiâ in close bondagâ— and will not allow them the liberty of coâ—sideration and bethinking themselvâ—â— Hence these Lusts are stiled Snares Neâ— Bonds Eccles 7. 28. 2 Tim. 2. 26. and this respect are Sinners compared to Caâ—tives and Prisoners kept up Isa 61. 1. aâ— Chap. 42. 7. Hence Simon Magus by reâ—son of his being under the dominion of thâ— lust of Covetousness tho' he was also undâ—â— a Christian profession and had been but jâ— before Baptized yet you read Acts 8. 23. see saith Peter that thou art in the Gallâ— Bitterness and in the Bond of Iniquity Aâ— so that young man of whom you read the 19. Matth. he seemed to be near to â—â— Kingdom of Heaven but he was chaiâ—â— fast by the Love of Riches and that set hiâ— quite back again O young men yoâ— Lusts if you give way to them will â—â— come so ravenous outragious and tyraâ—â— noâ— lusts malign Influences what cause have you to Flee these Lusts Another means on our part of Conversion is Prayer thus we read in Jer. 31. 18 19. of Ephraim when he was about turning he prayeth to the God of all Grace Turn thou me and I shall be turned In this respect Peter counsels Simon Magus Acts 822. Repent saith he of this thy Wickedness and Pray to God if perhaps the Thought of thine Heart may be forgiven thee Pray mind this Scripture q. d. though thou art in the very Gall of Bitterness and in the Bond of Iniquity yet supposing there remains only a possibility a perhaps of Pardon and Salvation yet thou art bound to Pray I know there are many deboist lewd Youngsters in this Age that imitate those prophane Wretches of whose hellish Language you read in the 21. Job 14 15. They say to the Almighty Depart from us we desire not the knowledge of thy Ways And what is the Almighty that we should serve him and what profit is it if we Pray to him But there is little hopes of their Conversion However this is most certain that Prayer is an Institution of God's in order to Conversion as you may see in those two Scriptures Hosea 14. 1 2 3. O Israel return unto the Lord thy God for thou hast fallen by thine Iniquities In that Verse you have God's Invitation to Conversion and then in the second Verse you have his Direction how to go about it Take with you words and turn unto the Lord say unto him Take away all Iniquity and receive uâ— graciously And then if you read thaâ— 36. Ezek. 26 27. where you have God promising the Grace of Conversion in those words A new Heart will I give unto you and presently enjoyning Prayer as a means on our part ver 27. Thus saith the Lord I will yet for this be sought by the House oâ— Israel to do it for them If you ask What Prayer is I answer Prayer is the offering up of ouâ— Desires to God for things agreeable to hiâ— Will in the name of Christ These Desire must proceed from an Heart touched with the sense of our sin and misery and the apprehension of God's mercy in Christ anâ— they must be servent and constant like thâ— Publican God be merciful or propitious â—â— me a Sinner Luke 18. and Gen. 32. 25. I will not let thee go except thou bless me Luk. 18. 1. to this end our Saviour spake that Parable to instruct us that we ought to Pray and not faint like that important Woman of Canaan who would know no discouragements being once entred and engaged in this heavenly Exercise It is not meet saith our Lord to take Childrens Bread and give it to Dogs she owneth it Truth Lord saith she Matth. 15. 26. yet the Dogs may eat of the Crumbs that fall from their Masters Table O when a poor Sinner cometh to God by Christ and knocketh for converting Grace out of a sense of its damned undone condition if he prevail not and cryeth out O thou most patient tho' provoked God it 's matter of admiration that thou sufferest such a Viper as I am to live and breath in thy common Air O pity me a Hell-deserving Sinner for the sake of thy dear Son who made satisfaction by his bitter Death and Passion to thy Justice and grant me this favour in thy sight the forgiveness of my Sins and the Spirit of Grace to subdue the power of my lusts and to renew me in Soul and Body O Father of Mercies if thou do not shew me this favour and mercy I shall live thine enemy and shall I know not how soon dye miserably to mine own eternal undoing O draw me into Union with thy blessed Son unto whom none can come except thou draw O let me never rest till it be out of doubt that I am converted and that God in Christ is mine let my Tears be my Meat night and day while I have a being till I obtain Grace and Mercy to help my needy miserable Soul After this manner is this Exercise to be performed and it brings God's Institution it is under a promised Blessing and many can set to their seals that their labour herein hath not been in vain with reference to Repentance and Conversion Now giving way to youthful lust directly opposeth Conversion both as it withdraws you from it and withereth your Soul in the performance of it Alas when your Lusts grow clamorous and you obsequious to them they will breed in you an aversation opposition to Prayer you will not find a Heart inclined to but wretchedly dis-inclined from God which is a sad case indeed and to have a hard Heart that cannot Pray was the note of an Eminent Saint and Servant of God now ascended compleateth a Soul's misery it pulls down fury and destruction upon the Heads of such as you may see in the 10. Jer. 25. O what care should you take to preserve your comfortable access
longer upon this because it will be of use through all the rest which I hope I may dispatch with a quicker hand Means or Remedies against that Epidemical Sin of youthful delaying Repentance and Conversion c. YOung People are as you have heard exceedingly prone to put off God and their Souls with saying in themselves I aâ— young enough and have time enough to repent hereafter c. these are the usual pleas that young people make for delaying their Conversion and this is indeed the usual anâ— beaten Road to Hell and the commoâ— Snare in which Satan entangles multitudes of unwary Youth perswading theâ— that it 's too soon to repent that it 's too eaâ—ly to fully and sadden the briskness anâ— beauty of their Youth with the melancholy apprehensions of Religion but alaâ— while silly Youth listens to these charmâ— the fatal hour of death often steals on anâ— cuts them down e're they are aware oâ— awake Wherefore for the Cure and Remedy hereof I shall offer these following Coâ—siderations First Consider the danger of Delays Young People make little or nothing oâ— putting off the important matters of thâ—â— Souls a day a week a month a year not considering what an infinite prejudice it may be to their everlasting Happiness to neglect the looking after these matters though it were no more than for one hour or one day and that will appear 1. In regard of the utter uncertainty of their time and that both of their time of Life and time of Grace Alas you know not what a day an hour may bring forth the very next hour may find thee alive and leave thee dead This is that which Youth are not easily perswaded of they foolishly dream of years and then they entertain so good an opinion of the truth of their Dream that they grow as peremptory in it as if they had an Inheritance settled upon them for perpetuity But O vain Youth where ever dwelt the man whâ—t was his Name that could ever assure thee of another day nay that thou shalt see the end of this day Is not thy Flesh grass as well as others view the weekly Bills of Mortality and see there whether young ones are priviledg'd above others from Sickness and Death Let it therefore be seriously thought upon by young people that their time of Life is utterly uncertain that they are but one breaths distance from Death and Eternity and though it is possible that they may live till to morrow or next Year yet it 's equally possible that they may dye before others have been surprized who have had the same reason to hope for a longer time aâ— themselves and therefore they cannot delay and put off their Conversion and turning to God without notorious or manifest danger O be not deceived you whose consultations have wont to be with Flesh and Blood and whose conclusions use to be that you are young and healthy and have many Yearâ— to come and therefore it 's time enough hereafter to repent Piety is too grave for your green head the caput mortuum of your old Age will serve well enough to serve God with I say be not deceived a sudden death may snatch you hence and send youâ— guilty Soul to Hell before your Body be carried to the dust for the great God is the sole and soveraign Lord of your life and time and pray see how he rebukes the presumption of such Sparks who boast of their years to come 12. Luke 19 20. I will say tâ— my Soul Soul thou hast much Goods laid up for many Years take thine ease eat drink and be merry This Prodigal was neither sick nor possessed with any fears of Sickneâ—â— and Death yet see what follows v. 20. But God said unto him Thou fool this Night thy Soul shall be required of thee then whose shall these things be So in the 28. Isa 18. you read of some Desperadoes that had made â— Covenant with Death and were at an agreement with Hell But what saith the Lord why he telleth them that the one should be disannulled the other should not stand nay he calleth them a refuge of Lyes and that the overflowing Scourge and Storm of his wrath should rend down all their lying refuges And in the 58. Psal 9. you read that such as are taken away living and in his wrath before the Pots can feel the Thorns i. e. suddenly and in so short a breath that elsewhere they are said to go down into the Pit in a moment and that these rebukes may particularly intend young ones you may see in the 36. of Job 14. They dye in Youth c. Hence the Holy Ghost often makes use of that Metaphor Grass in the 40. Isa 6. and 90. Psal 6. In the Morning it flourisheth and groweth up in the Evening it is cut down and withereth The grass is growing in the field and as our Saviour noteth to morrow cast into the Oven Matth. 6. 30. Such is the condition of Youth you may be in good health in a flourishing condition in mirth and jollity one day and be burning in Hell the next Therefore flee this Sin of delaying your Repentance c. it was the counsel of Solomon who was inspited 27. Prov. 1. Boast not thy self of to morrow for thou knowest not what a day may bring forth q. d. This day God in mercy affords thee to repent in c. but trust not upon a to morrow that is utterly uncertain whether it come or no or if it do whether thy Conversion or thy Condemnation in it shall be brought forth or no If it was thy own and thou couldst certainly knoâ— it would be in thy possession c. theâ— might be some little pretence for thy presenâ— delaying but when it is another's and â—â— is utterly hid and concealed from thee whether thou shalt live to it or no how can yoâ— without certain danger delay till anotheâ— day He that will adventure to build oâ— Ground that is none of his own must looâ— to have all undone or overturn'd at thâ— pleasure or displeasure of another Tâ—us you delay and profusely waste the preseâ— season and space of Repentance which merciful God indulgeth you with aâ— boldly entrench upon the future which Goâ— has reserv'd in his own power how hazaâ—dous an adventure do you run for it 's a ruâ—â— in the civil Law no Person can promiâ—â— that which is anothers Now the owne and proprietor of your time is God and â—â— hath concealed the day the hour the mâ—ment of Death's arrest from us that so yoâ— should never delay but work out your Salvation to day while it 's called to day thâ— command of God takes hold of you at thâ— present the counsel of God concerning thâ— future is kept hid from you alas for a tâ— morrow whose is it Seneca the Heatheâ— could see this and say solum tempus praeseâ— nostrum No time is ours but the present to count upon a to
very few that are saved pray examine carefully what such a Repentance is made up of usually it consists in the passionate awakenings of natural Conscience upon the Sinner's Alarm to appear before that God to whom he has been a long time estranged and against whom he has maintain'd a long and old Enmity hereupon there springs up in his Breast a servile fear and dread of this holy and just God hence the Sinner being stript of all Creature comforts and help flies and cryes to God for pardon of his Sins and deliverance from Hell in great affrightment of Spirit and O if God will spare what manner of person he will be and the like Now pray judge righteous Judgment and make a true estimate herein many ignorant Wretches call this true Repentance whereas all this is but nature in misery crying for ease which the veriest Reprobate in the World may do nay can't but do if Conscience be awakened here is no change of their hearts from darkness to light and the power and love of sin to God and holiness Alas let but these Men be put into their former state of health and temptation again and they would be the very same a Balaam may come thus far to cry out O that I might dye the death of the Righteous and my last end be like his There is the same love of Sin and hatred of strict Godliness within as ever which would soon appear if they might but still enjoy their former Vanities but alas all is under a force they are launching out into the eternal World and judgment seems to them just at hand now they cry aloud for mercy and desire pardon bewail their abuse of time make large offers of Reformation and yet all this is but as an Iron in the Fire or a Mariner in a Storm Well said * Quale bonum hoc â—st quod melius est poenâ c. Tertull. Tertullian What a mean sort of good is this that only excels punishment It is good to repent and be saved because who can dwell with everlasting burning All this is good just when a Man 's a dying O young man is this consistent with Reason to venture thy All to all Eternity upon so rotten a foundation thou wouldst not venture to put out to Sea in a leakâ— Vessel and wilt thou be so mad as to venture thy Soul upon such a bold Presumption as this What if O Youth after your mad and long Rambles in the ways of Sin after thou hast try'd these desperate Conclusions and thou at last begins to come to thy self and attempts to come to Christ what if he should remand thee and send thee back again to find Relief among the Husks and Swine thou so lately left if when you in your distress and calamity supplicate with the most mournful Note his mercy and compassion he shall return you back with this greeting and ungrateful answer It is now too late thou shouldst have remembred me in the days of thy youth depart my patience and compassions are at an end because you refused when I called I will now reject you O what if God should conclude his day of grace and mercy just as thy time of Religion commenceth If he end his Patience as thou beginnest thy Repentance If his Ear be stop'd just as thy cry for mercy is opening pray what then will you do what say you young ones will you enquire return and come now or no to allude to that of the Prophet Isa 21. 11 12. Watchman what of the night what of the night if you will enquire enquire return and come How many expressions are here to shew the vehemency of the Call What say you Youth wilt thou dare to run the venture of the loss of God's acceptance of Heaven and eternal glory for a year a month a week a day shall the blessed Trinity stay till your Lust will release you Why then be it known to you and remember hereafter that I this day give you notice of it that as you sowe so you shall reap If you sowe a deaf Ear to God's call to day while it 's called to day you shall reap a deaf Ear to your calls and cryes for mercy when your calamity and desolation cometh as a whirlwind upon you O young Men I beseech you and O that God would persuade you by his Spirit this day to practise this advice here exhibited to you Flee this youthful Sin of delaying The sooner you come in the more acceptable it will be to God the more comfortable to your own Souls and the more useful and beneficial to others I might enlarge upon all these but I have been long already in other Considerations against this Sin of delaying and therefore I shall only tell you That no Tongue can relate no Pen can describe all the advantages of an early Conversion One days sweet communion that you will have with a reconciled God in a state of grace will be more comfortable than a thousand years of impenitent Sinners who are or may be in continual fears of death and judgment But O the blessed state of an early Convert that is aâ— peace with God his Soul may dwell at ease let what will come that can in life or death Sin is pardoned the sting of all is removed Christ's yoke is easie there is no condemnation to such an one O the sweet peace and tranquility of such a Life what should trouble or disturb him that hath good grounds to believe That he shall be for ever with the Lord when he shall go bence and be seen no more Young People are apt to thâ—nk that there is no contentment in the ways of God but they must lead sad and uncomfortable Lives whereas it 's most manifest that there is nothing tends to free them from discontent and uncomfortableness like an early conversion to God The Kingdom of God consists in joy and peace and there is a day at hand when the proudest despiser of an holy life shall be convinc'd of it O therefore make a tryal of it and if you do not find it so take your own course I have no more to say but to pray that God would circumcise your hearts and give you wisdom to take the present opportunity and to admire his mercy that it is not too late The next Sin that I shall direct Young Ones to flee is An eager pursuit of sensual and sinful Pleasures their loving these more than God c. I Have shewed you already how strongly Youth is bent upon Pleasures Sports Games Feasts Pastimes O! Young Men love these as their Lives and some will as soon part with their Lives as with their youthful Pleasures they have had Threatnings Promises Commands Intreaties Mercies Afflictions yet nothing to this day could prevail with them What Solomon saith of the Fool Prov. 27. 22. Tho' thou bray a Fool in a Mortar yet will not his foolishness depart from him may be applied here to
hath been the bane of multitudes it ruin'd Ananias and Sapphira in the 5. of the Acts. It is one of those seven things the Lord hates Prov. 6. 17. Moreover it is the ruin of all humane Society and Commerce for where there is no Truth there can be no Trust and where there is no Trust there can be no thriving Trade Truth being the Bond of all human Society In a word Lying is the very Image of the Devil 2. Arm your selves before hand with forcible Scripture Arguments and Antidotes against it that whensoever the Temptation returns it may not catch you unprovided As for instance if hopes of Profit tempt thee to Lye have it in readiness O Satan what is a man profited if he gain the whole World and lose his own Soul or what can a man give in exchange for his Soul What tell ye me of a little Pelf and Profit that Thieves can steal suddenly and that Death will strip me of shortly is this worth the losing my Soul for and those unsearchable Riches of Christ and Heaven that Crown of Life If a little fear of mortal srowns and displeasure from thy Superiours prompts thee to Lve provide thy self and beat back the Tempter with an It is written Who art thou that art afraid of a man that is Grass Fear not them that can kill the Body and no more but fear him that can destroy both Body and Soul and cast both into Hell O Satan man cannot damn me but God can and will if I make a Lve O how much more tolerable is the wrath of a man that is but a breathing clod of Clay and is ready to dye and turn to Dust than the wrath of the living God that is every moment ready to seize the Lyar. Once more â—f the Temptation to lye receive force â—rom hopes of concealment or that it is not â—ikely ever to be discovered c. say O Devil can it be concealed from or lie unâ—iscovered to the Eye of Heaven While â—here is a God above and a Conscience within me can I and my Lye if I should â—enture lie hid long be sure it would find â—e out to gripe and torment me Whereâ—ore avoid avoid Satan Truth of Speech â—â—d Peace of Conscience cannot be too â—uch priz'd nor too carefully preserved â—ccording to that old Rule â—â—re to be true nothing can need a Lye â— Fault that needs it most grows two thereby 3. and Lastly Beg hard of God to purge â—y Heart for out of the evil treasure of â—y heart proceeds Lying and all Evil the â—incipal work must be about thy Heart â—sal 12. 2. They speak Lyes saith the Psalâ—ist with flattering Lips and with a double Heart do they speak Gen. 17. 9. The Heart â— deceitful above all things Now if ever â—ou would flee this Sin of Lying O get â—â— Heart-Cure or this Evil will break out â—â— the Lips again though you should for a time bridle your Tongues As a Spring will have its Course though you should dam up the Stream a while it will after a while break through all your Banks and run into the old Channel again So here it will be even so For out of the abundance of the Heart the Mouth speaketh and the old Heart is a kin to the old Serpent for Lying it 's only the New Heart that is the true Heart and until the Heart be renewed the Tongue cannot be aright reformed How can ye that are evil saith out Saviour speak good things How can you match a double Heart and a single Tongue together a Lying Heart and a true Tongue Since there is such a near relation between the one and the other as between the Cause and its effect Now young man who can create a new and true Heart in thee but God Whither then shouldst thou go but to him this was David's practice how frequently do we find him on his Knees sometimes praying that God would make his Heart sound in his Statutes sometimes that God would create in him a clean Heart and renew a right Spirit within him again sometimes he prays Remove from me the way of Lying and was it in vain Oh no he was a man after God's own Heart he would not endure a Lyar in his sight in his House The next Sin I shall direct you to flee is neglect of Relative Duties as Obedience to Parents and Masters c. Remedies against that Youthful Sin of Disobedience to Parents and Masters THis is a Sin peculiar to that state of Life O Young Man if you would flee it 1. Study these Scriptures Ephes 5. 1. Col. â— 20. Children obey your Parents c. for this â—s the first Command with promise and it is well-pleasing to God here is a double Argument to enforce Obedience to Parents First â—â— hath a promise of long Life annexed That â—hy days may be long in the Land Is not this â—o be reckoned a singular Blessing especially â—s it comes in by the way of a precious Promise O flee Disobedience as you would flee immature Death or being cut off and â—ut down in the flower of your Age for there is nothing more directly tends to cut short your life than this Sin of Disobedience â—o Parentâ— as in the Instance of Absâ—lon And then the 2â— Argumâ—nt is That Obedience to Parents is well-pleasing to God O powerful Motive it wants nothing of strength to move you only a due Application and then 2. Consider how the Sin of Disobedience to Superiors entails God's Curse upon you see for this these Scriptures Prov. 30. 17. 1 Sam. 4. 11. Lev. 24. 14. Deut. 21. 18. Deut. 27. 16. 3. Consider how subject and obedient Christ was to his Parents Luke 2. 51. and should not you be subject to yours Christ hearkned to his and wont you to yours O write after this blessed Copy 4. Consider how unnatural a thing it is not to love honour and obey your Parents you have your being from them and come out of their loins you have cost them many thousand of Cares and Fears and Tears and will you rebel against them I have observed that there is in Youth when grown up usually such headiness and pride in their behaviour towards their Parents that when they should have most comfort in them they have most heart-breaking grief and sorrow O Youth thinks they are wise enough now to govern rule and to dispose of themselves without advising with their Parents But be it known to thee O foolish Youth God doth not think as thou dost and long experience hath instructed us of the Errours of unexperienced Youth herein in those many fatal and ruining miscarriages that have followed upon the evil choice they have made O young People pray consider how much you are the Goods and Possessions of your Parents That you cannot without a kind of Theft as one saith dispose of your selves without the consent of your Parents And I have also made this Observation That God doth