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
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
in Christs strength to obey your Youthful Lusts no more 14. Hosea 8. Ephraim shall say what have I any more to do with Idols 34. Job 32. Lord what I know not teach thou me and wherein I have done iniquity I will do so no more 5. Lively acting of faith on a crucified Christ and the precious promises 6. Rom. 6. Knowing this that our old man is crucified with him that the body of sin might be destroyed that hence forth we should not serve sin 2 Cor. 7. 1. Having therefore these promises dearly beloved let us cleanse our selves from all filthiness of the flesh and spirit 6. Daily watchings against all occasions of drawing out your youthful Lust and Corruption 31. Job 1. I have made a Covenant with my eyes that I will not look upon a Maid 18. Psal 23. I have kept my self from mine own iniquity and you may rank under this head that in 13. Rom. 13. of making no provision for the flesh to fulfil it in its lusts 7. And Lastly Willingness to receive a Christian and Friendly reproof for your youthful sins and follies 141. Psal 5. Let the righteous smite me it shall be a kindness and let him reprove me it shall be an excellent oyle which shall not break my head Now when you carefully use these and such like-means which God in his holy word hath appointed then you comport with this exeellent Rule Flee Youthful Lusts and so you have the import of that Phrase Flee which will further receive an accession of light if you read with it those other Scriptures where the word Flee is used in a good sense I shall only allude to them Flee youthful lusts as Lot fled out of Sodom 19. Gen. 17. Flee for thy life look not behind thee stay not thou in the plain escape to the mountain least thou be consumed Flee Young man thy Lusts as Joseph fled from his tempting Mistress 39. Gen. 12. And she caught him by his garment saying lye with me and he left his garment in her hand and fled and got him out Flee as Jaocb fled from the face of his bloody Brother Esau 35. Gen. 1. Flee as the poor distressed Manslayer fled from the avenger of Blood to the City of refuge 19. Deut. 5. And thus I have endeavoured the Resolution of the first Question what the import of the word Flee is Q. 2. What are those youthful lusts that you are so concerned to Flee Ans In the Division of our lives there are peculiar and predominant lusts incident to each division Now in the general Youth is obnoxious to most sins yet some more than others Youth hath its proper sins that hange about that haunt and dog that season of life some whereof respect the temper of their minds and others the frame of their lives which I shall give you in these following Heads 1. Aireness of Spirit levity of Mind vanity of thoughts 2. Blind Boldness in adventuring on desperately in dangerous ways 3. Careless incogitancy and inconsiderateness about the most awful important matters of their Souls 4. Delaying Repentance and turning to God foolishly thinking it's time enough they are yet young 5. Eager pursuits after sensual Pleasures Games c. Loving these more then God 6. Flexibility to temptations as dry Tinder to receive the least sparke easily enticed 7. Going down the Stream and following a multitude to do Evil saying I do but as other young people do 8. Hating lustructions Admonition and Reproof 9. Intemperance in meats and Drinks 10. Keeping of ill Company that Soul runining snare of Hell 11. Lying and inventing Excuses 12. Making little or no Conscience of relative Duties 13. Nourishing vain hopes and flattering themselves with the thoughts of long Life and puting far away the evil Day 14. Omitting the holy Observation of the Sabbath 15. Pride of their parts Beauty Strength 16. Quenching the motions of the Holy Spirit 17. Ridiculing serious Religion as too strict and more than needs 18. Time-wasting 19. Uncleanness 20. Woful giddiness of Spirit ready to imbibe any kinde of error To begin with the first of these 1. Aireness of Spirit c. It is observable what name the Hebrews give a young Man viz. Nagnar which cometh from a root that signifieth to be tossed to and fro Thereby setting forth the Levity and Vanity of a young Man's mind Solomon tells us in the 10. Eccl. 11. that Childhood and Youth are Vanity light Spirited and Frothy O how rare a sight is it to see young people serious and staid in their minds Ballasted and Ballanced in the matters of Religion Most are as the Apostle saith of them tossed easily to and fro with every Wind tho they are born with sinful corrupted Natures and are every moment liable to Death and Damnation while they continue in a natural condition yet they are like the wild Ass in the Wilderness that snuffeth up the Wind at her pleasure as the Prophet Jeremiah speaks 2. Jer. 24. They are become vain in their imagination their minds are like that of the Poets full of vain fancies and fictions the Eye of their minds like that of their Body looks all outward as if they had no Soul to mind Hence it is that so many thousands of Prayers Tears and Instructions of faithful Ministers and Relations are defeated and rendred unsuccessful through the Instability and Vanity of young peoples spirits B. Boistrous and Bold adventuring upon sinful and pernicious Courses of a Jehu like temper 2 Kings 9. 10. Furious and Desperate This is that young people are prone to in the heat of their Youth to be venturous as the Horse that rusheth into the Battle Now if you would see how the Horse rusheth into the Battle compare with that 8. Jer. 6. the 39. Job 19. and there you have it Now most elegantly and lively expressed by God himself Hast thou given the Horse strength hast thou cloathed his neck with thunder Canst thou make him afraid as a Grashopper his nostrils are terrible He paweth in the valley and rejoyceth in his strength he goeth on to meet the armed men He mocketh at fear and is not affrighted neither turneth he back from the Sword The quiver ratleth against him he swalloweth the ground with firceness he saith among the Trumpets ha ha in which discription you may see how furiously and dangerously he rusheth into the Battle for he rusheth upon the Pikes and deadly 〈◊〉 prepared for destruction and oftimes is suddenly slain Thus young people are apt to rush on in sinful ways Furiosus juvenibus animi habitus Tho God hedge in their way with Thorns they break through all as Balaam would on tho there was a drawn Sword in the way So Youth is prone to this mad fury in venturing on tho God hath laid many bars in sins way as Majestracy Ministry Conscience and the occular demonstrations of his Judgments upon other impenitent sinners these are all bars in their way yet how rare is
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
Lusts do exceedingly augment that estrangedness to and distance from God So here there is a natural rebellion in the Will against God but these youthful Lusts when fulfilled do much more add to that resistance and opposition and further that wretched and vile aversion in the Will to God And they will introduce such a vile setled habitual enmity in the Will to the blessed God as that you will wish there were no God with David's Fool in the 14. Psal 1. For you cannot but know that your Lusts are detestable to the holy and pure Nature of God who is of purer Eyes than to behold Iniquity as the Prophet speaks in the 1. Hab. 13. You have Items of this in your own Breasts you cannot plead ignorance herein that when you obey your Lusts you do that abominable thing which his Soul hateth and abhorreth which being done most certainly influenceth the Will to a dislike of and regret at the holy Nature of God that you like not to retain him in your thoughts but will account thine own impure lusts more desirable and better than God and if so you may easily make an estimate how these youthful lusts indispose the Soul to Conversion it may as well stand with the life of a man to be cast into the depth of the Sea with a Milstone about his neck as it can stand with thy Conversion whilst thou yieldest obedience to thy youthful Lusts for these more and more alienate thy Will from God and Christ and swell thee with pride and enmity against the holy Will and Word of God that it will become a pleasing thing to thee to shove God out of thy thoughts 10. Psal 4. and to say to the Almighty Depart from me I desire not the knowledge of thy ways And can this stand with Conversion O see the malignity of the influence that thy youthful Lusts have upon thy Will to hinder thy Conversion with what astonishment should you bethink your selves and say What a wretch am I to yield to my youthful lusts which set my Will against my bountiful and blessed Maker the Author of my Life and Being O the compleat and comprehensive Wickedness of this enough to make me tremble what to hate God and love my lusts that will damn me O horrid temper how canst thou hold up thy Head before him whose Eyes are as a Flame of Fire if there be found in thee an obstinate downright aversation in thy Will surely O my Soul if thou werâ— to live here a thousand years and hadst no other business than to bewail this it would not be sufficient O young ones think of this O that God would set it home upon your Hearts methinks it should cast yoâ— down with amazement and compel you tâ— say when tempted to yield to your youthful Lusts with that excellent young man in the 39. Gen. 1. How can I do so great Wickedness and sin against God 4thly These youthful lusts indispose the Soul to Conversion as they exceedingly harden the heart hence have you that admonition in the 3. Heb. 13. Take heed lest you be hardened through the deceitfulness of Sin There is a threefold hardness incident to the heart of man 1. Natural 2. Habitual or contracted 3. Judicial or penal 1. the Natural is found in all men as they come into the world in their several Ages and Generations it is derived to us from Adam and it's part of that wretched corrupt nature that we receive from him by our immediate Parents 2. the Contracted or acquired hardness is that which we bring upon our hearts by a course of Sin we read of it in Prov. 29. 1. Ezek. 3. 7. and Rom. 20. 5 6. 3. the Judicial hardness is a tradition or being given up to our own hearts lusts by a justly provoked God not that God infuseth any evil disposition into the heart but withdraweth his gracious Spirit Deut. 29. 9. and moreover he leaves the stubborn Sinner to his own natural and contracted hardness whereby he becometh more blind dead refractory and obstinate than ever of this we read in the 9 of Exodus and the 12. in the instance of the Lord 's hardening Pharaoh's Heart Isa 6. 9 10. Go and tell this People hear you indeed but understand not and see you indeed but perceive not make the Heart of this People fat lest they be converted It is a tremendous Text and is quoted six times in the New Testament Math. 13. 14. Mark 4. 12. Luk. 8. 10. John 12. 40. Acts 28. 26. Rom. 11. 8. Now it is principally the second and third viz. Contracted and Judicial hardness that youthful lusts yielded to do miserably bring upon the Heart These make the Heart like the Leviathan's scales as Job speaks these do as it were bury their Heart in the Grave and roll a great Stone over it and so they indispose the Soul to Conversion for what fruit can ever be expected from a Rock oâ— a Stone let the Rain come down from Heaven upon it let the Sun shine with its Beamâ— upon it let the Seed's-man cast his Seeds on it yet the Rock is a Rock still So it is with a stony rocky Heart let there be line upon line and precept upon precept alas there is no impression made neither can there be until there be a removal of its hardness and that can never be till the cause of that hardness be removed which is a going on in the practice of these vile Lusts O the malignity of their influence they stop the Ears thaâ— the Heart becomes like the deaf Adder they shut the Eyes they fold up the Arms theâ— make the Heart like an Adamant regardleâ—â— under threatnings and all other administrations used by God to awaken convince and convert Sinners let one Minister come after another and cry aloud lift up their Voices like Trumpets in the shrillest manner as Boanerges yet as Zephaniah telleth us in 3. Chap. 5. They know no shame let God speak to them in their Prosperity they will not hearken 22. Jer. 21. let him multiply upon them the Fruits and Expressions of his Goodness in daily Preservations Deliverances c. yet they despise the Riches of his Goodness 2. Rom. 4. and 32. Deut. 15. But Jesurun waxed fat and kicked then he forsook God which made him O the malignity of Sin 's influence Solomon saith in 9. Eccles 3. It fills the Heart with madness while they live O young man thou art besides thy self bereaved of the right use of thy Reason by following of thy lusts hadst thou ever any fear or tenderness any sense of Sin any compunction of Heart O if thou yieldest to thy Lusts how quickly will all be extinguished and not only so but those Lusts will bring thee to such obduration as will lay thee naked and open to the unexpressible Misery of having that Scripture fulfilled upon thee 6. Isaiah and the 9. and 29 Chap. 10. The Lord hath poured upon you the Spirit of a
with horror wheâ— you find not your affections strongly beâ—â— and inclined to him how much more then should you loath your selves when your Affections are sullenly averse to him Is not this a fearful pitch of malignity wouldst thou not think him a vile Miscreant and reckon the Earth too good to bear him that should hate the presence of his own Father and abhor all converse with him and canst thou so accuse and condemn such a one and not thy self for much greater degrees of wickedness better thy affections were disinclined to thy nearest Relations yea to thy self than to the blessed God who is the spring of thy life and being and yet thus it is while thy Lusts are obeyed instead of loving God thou lovest thy Pleasures more than God instead of hating Sin thou hatest God more than Sin O then possess thy Soul throughly with a due and deep sense of this great Evil that thy youthful Lusts do thy poor Soul in depraving thy Affections so that they seem to be in you what the Devils were in the Herd of Swine violently carrying you from God the fountain of living Waters to lying Vanities And thus I have shewed you how these youthful Lusts do hinder Conversion as they indispose the Soul in all its parts and faculties to Conversion Which brings me to the second thing namely to shew how these Lusts do hinder Conversion as they directly oppose the means of it and that both on God's part and yours 1. On God's part These youthful Lusts provoke God to withdraw his Spirit and Grace and leave you to your own Hearts Lusts and then what hope of Conversion remains It is God alone that can take away that Stony Heart and give a Heart of Flesh that quickens the dead Soul In Conversion we are said to be his Workmanship created in Christ Jesus unto gooâ— Works 2. Ephes 10. And St. John saith 1. John 13. We are born again not of Blood nor of the Will of the Flesh nor of the Will â—â— man that is not by any natural power vertue or strength inherent in them Bâ—â— of the Will God it 's he that worketh both â—â— will and to do and his people are said tâ— be a willing People in the day of his Power Psal 110. 3. The Metaphors that the holy Ghost useth in Scripture to set forth thâ—â— work of Conversion by do plainly poiâ—â— out this That no less power than that Omnipotent Power of God is required to thâ— Conversion of a Sinner as for instance 1. That of the Resurrection from the dead 6. Rom. 4. to raise the Dead is the effect â—â— an Almighty Power 2. That of Creation 2. Ephes 10. And who can create bâ— God no Creature can the mightiest Aâ—gâ— cannot create the meanest Worm Thâ— Conversion is set forth in Scripture to be the Lord 's own workmanship Hence you read 2. Ephes 1. You hath he quickned who were dead in Sins and Trespasses And in 36. Ezek. 27. A new Spirit also will I put within you and cause you to walk in my Statutes and ye shall do them And in 1 Cor. 4. 7. Who maketh thee to differ from another and what hast thou that thou didst not receive And it was God that opened Lydia's Heart It is true that the Lord of Heaven the God of all Grace who could work of himself and without any means is pleased to make use of means to wit his Word as in the 1. James 18. By the Word of Truth of his own Will begat he us that we should be a kind of First Fruits of his Creatures Hence the Word is called the Incorruptible Seed 1 Pet. 1. 23. and the Gospel is called the ministration of the Spirit Hence the Lord hath appointed and instituted the great and honourable Office of the Ministry and bestows Gifts on his Ministers to preach the everlasting Gospel to the World to open Sinners Eyes and turn them from Darkness to Light Hence Ministers are called Spiritual Fathers not that there is any inherent power in either the Word it self or him that preacheth it but from the Spirit of God whose Instruments we are 2 Cor. 10. 4 5. The Weapons of our Warfare saith the Apostle are mighty through God to the pulling down of strong holds c. And in 2 Cor. 4. 7. We have this Treasure in Earthen Vessels that the Excellency of the Power may be of God So then saith the same Apostle 1 Cor. 3. 7. Neither is he that planteth any thing neither he that watereth but God that giveth the increase Not any thing in a way of efficiency only instrumentally as a Pen is the Instrument but it 's the Hand that writes so the Word preached and the dispenseâ— of it are Instruments of Conversion but it 's the Spirit of God is the quickning Agent for it must needs surpass the strength of a Creature to change the Nature and to cause a return from so miserable a privation and death as by Nature we are in unto so glorious and excellent a participation of the divine Nature and Life as every converted Soul is put into when transformed into the Image of God Now then to raise the Argument and build upon this Foundation that I have laid if the principal efficient Cause and means oâ— Conversion on God's part be his own Almighty Arm revealed and made bare hiâ— Spirit poured out and putting forth a quickning vital Energy then there 's little hope of Conversion where this Almighty Agent is provoked so far forth as to with-hold his Spirit and to leave a Sinner to his own Hearts Lust But youthful lusts yielded to and served do most certainly thus provoke God to withdraw his Spirit and Grace and therefore obstruct their Conversion in a direct opposing the means of it on God's part That they do thus provoke God is evident from these Scriptures 81. Psal 11 12. But my People would not hearken to my Voice and Israel would none of me So I gave them up unto their own Hearts Lusts and they walked in their own Counsels 1. Rom. 26. For this cause saith the Apostle God gave them up to vile Affections This Text it 's true speaketh of the Heathens of whom the Apostle had been speaking before in ver 19 20. he had been shewing what means they had to know God they had not the Light of the Gospel as we have only the Light of Nature then he sheweth us ver 21. how they had abused this Light wherefore saith he For this cause God gave them up You see here what may befall poor Heathens that have no more than a Natural Light yet even they for not improving and living up to that may so far provoke God as to give them up O what do you think young people that are within the Pale of the Church you have what the Heathen had and you have superadded a further and more excellent Light the Light of Scripture and many of you have the enlightenings
c. The truth is your youthful Lusts in Prayer do render you most abominable and odious in the sight of God for they do as it were challenge and bid defiance to God whence else are those thunders of his provoked Majesty in 1. Mala. 14. 7. Jer. 9 15 16. 33. Ezek. 31 32 33. Chap. 14. from the 1 st verse to the 9. To go and Pray with the Idol of my Lust in my heart is a mocking God and God won't be mocked nay let me tell you God's anger is increased by such Prayers and then I appeal to you what Good can be looked for from such Prayers alas rather Confusion than Conversion O young People pray remember it your Lusts will not only blunt and take off the edge of Prayer that it shall never do any execution but they turn thy very Prayers into sin and how likely that is to turn thy heart God wards judge ye Thus I have shewed you how your youthful Lusts hinder Conversion as they oppose the means of it Were there a demand made why Consideration and Prayer and otheâ— Godly means should be so irksome and buâ— densom Is God so undelightful an objeâ—â— to approach unto that you cannot enduâ—â— his presence or are so soon weary in holâ— Exercises like a man under a heavy loaâ— Oh no to draw nigh to God in Prayer is thâ— joy of holy Souls but they are those Luâ—â— within that make it to our corrupt Nature so unpleasant and tedious And thus have shewed you how they oppose thâ— means of Conversion on our part and therâ—fore it is a duty of such special concern meâ— for young men to flee youthful Lusts becauâ—â— of the malignity of their influence expresse first in that they hinder Conversion Noâ— I come to the second Head to shew yoâ— the malignity of their influence as they huâ—ry Youth into grievous Temptations 2. A second particular of the maligniâ—â— of youthful Lusts inflence lieth in this viâ— In that they hurry Youth into grievoâ—â— Temptations There are two sorts of Temptations thâ—â— we read of in Scripture the Apostle Jamâ—â— treats of both in the 1. chap. ver 2. and â—â— 14. The former sort are no other than Afflâ—ctions which are for the probation anâ— tryal of the Christian's Faith and Patience and with respect to these the Apostle saith My Brethren count it all Joy when you fâ—â— into divers Temptations ver 2. And Mosâ—â— saith that God tempted Abraham 22. Gen. 1. That is God proved and tryed his Servant Abraham's Faith But now the other sort of Temptations are no other than solicitations and seducements to Sin and with respect to these the Apostle saith in the 13. and 14. verses Let no man say when he is tempted I am tempted of God for God cannot be tempted with Evil neither tempteth he any man But every man is tempted when he is drawn away of his own Lust and enticed then when Lust hath conceived it bringeth forth Sin and Sin when it is finished bringeth forth Death And hence our blessed Lord teacheth us to watch and pray that we enter not into Temptation that is to sin for in this sense is the word used in Scripture as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or to try is the proper word for the other temptation so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is the proper word for temptation to sin And of this sort of temptation it is that youthful Lusts are both the Fons and Fomes the breeder and feeder the food and fuel the mother and nurse they do both by force and fraud violently hale and hurry and cunningly entice and draw young ones to sin The Devil may flatter you but he cannot force you it 's your Lust that opens the Door or temptation could never enter It hath been an old practice of Sinners when they fall into sin to accuse and lay all the blame either upon the Devil or the instrument that provoked them Oh saâ— they the Devil owed them a spight and noâ— he hath paid it not considering that thâ— true procreating cause of Sin is a mans owâ— Lust It must be own'd that this World full of Snares and Temptations to with draw Youth from God's house to the Alâ— houses and there provoke them to Intempâ—rance and to Gaming houses and theâ— provoke them to consume their Estates anâ— precious time and to filthy houses anâ— there provoke them to destroy themselvâ—â— for the sake of brutish pleasures In this senâ—â— it is true homo homini daemon One is a Devil to another i. e. tempters to Sin But a these are but external movers the principâ—â— Agent is thy own Lust within As one saith Temptation is a Siege Satan is the Enemâ— without the Walls labouring to force aâ— entrance our Lusts are the Traytors with in that hold correspondency with tâ—â— Enemy without and open the Gate of thâ— Soul to receive him They are our owâ— Lusts that go over to Satan in the day â—â— battel and fight against our Souls 1 Pet. 2. O young men your Lusts are like the meâ—â— of Keilah to David in the day of temptation 1 Sam. 23. 11. Poor David was hateâ— and hunted up and down by Saul who soughâ— his Life at length he cometh to Keilah presently it was told Saul that David wâ—â— come to Keilah David enquireth of the Lorâ— Whether the men of Keilah would deliver him up into the hands of his Enemy Saul And the Lord said They will deliver thee up Whereupon David presently fled and so escaped Thus if you follow not this counsel to flee your youthful lusts they will certainly deliver you up in the hour of temptation that you will not be able to deliver your own Soul they will betray you as Dalilah did Sampson and let in the uncircumcised Philistines upon you When Judas his heart was set upon the lust of Covetousness how miserably was he overcome with many desperate Temptations he will betray the precious Life and Blood of the Son of God for thirty pieces of Silver and afterward you know what became of him so true is that in the 1 Tim. 6. 9 10. They that will be rich saith the Apostle whose Hearts run after their Covetousness fall into Temptation and a Snare into many foolish and hurtful Lusts So when Balaam's Heart was set upon this Lust he will rise early run and ride till he is weary that he might Curse Israel at length he becomes through his Lust more desperate and senseless of God's fury than the dumb Ass he dissembles his Conscience coins cunning Evasions O the malignity of lusts influence Suppose it be the Lust of Uncleanness what pernicious temptation doth this cast many young men upon frequenting Satan's Seminaries those Chappels of Hell Stews and Plays wherâ— oftentimes are Challenges Stabs Combaâ—â— Blood and Murder thus have many ventured as deep as Hell to gratifie their filthy Lusts Hence they are said to draw Iniquiâ—â— as with Cart-ropes Isa 5. 8. and that the wearied themselves
spake unto the Congregation of Israel in the case of Korah Dathan and Abaram saying Depart I pray you from the Tents of wicked men and touch nothing of theirs lest ye be consumed in all their Sins So I say to you young people flee your wicked lusts touch nothing of them lest you be consumed It was good counsel the Angel gave Lot Flee out of Sodom escape for thy Life look not behind thee lest thou be consumed in her Flames But it 's more merciful counsel to you to flee your youthful lusts inasmuch as it 's better the Body were swallowed up in the Earth or burnt to Ashes in Flames than that your Souls and Bodies should be swallowed up in Tophet and burnt in the Lake of Fire and Brimstone world without end as most certainly if you flee not your lusts they must be O young people if you stay with your lusts they will undo you Soul and Body for ever Who would not flee from Plague Fire Sword Famine c Alas your Lusts are worse than all these while you abide in them the Wrath of God abideth on you John 3. 36. its all being within the reach of the Wrath of God within the â—ail of his storm O what is it then to be just under it Amos 2. 14. How much more desireable were it to lie open to famine Pestilence Bloodsheds c. than to be exposed to the Storms and strokes of God's vengeance Oh what is there in your Lusts that should so bewitch you as to venture your eternal ruin and destruction for them and judge ye whether it be possible for any one of you to do any thing more directly to the ruin of himself tho' you should study for it seven years than to go on impenitently in the fulfilling thy Lusts That judgment that in it self is slow and your living in a course of Sin most certainly hasteneth its execution It 's true God may grant you further patience but you cannot promise your selves an hours patience you are not sure of being out of Hell one hour longer But if God should spare thee some years as is the Case proposed by Solomon in that of Eccles 8. 12. Tho' a Sinner do evil an hundred times and his days be prolonged yet what then shall it go well Oh no as it followeth surely it shall not go well with him The Iniquity of Ephraim saith the Lord is bound up Hos 13. 12. And in Psal 50. I held my peace saith God and thou thoughtest me such an one as thy self but I will reprove thee and set thy sin in order before thee This is enough to make a Sinner's Loins to tremble to consider that in the day of God's patience while he continueth impenitent it is no other than a treasuring up wrath against the great and terrible day of wrath Oh! how many of our brisk and jovial Youngsters fancy they shall hear no more of their Vanities and Sensualities because God hath born with them iâ— their past Follies they conclude all 's over and done with But be it known to youâ— God hath as Job speaketh sealed up youâ— youthful Sins in a Bag against the day â—â— Judgment in which day God will reckoâ— with you for all even from the Sin thaâ— clave to you in your Mothers womb to the last Sin you commit in this World If yoâ— flie not your Lusts by Repentance there iâ— no flying Divine Vengeance If you adveâ—ture to cry Peace Peace behold swift aâ— sudden destruction is coming upon you according to the unalterable Law of the greaâ— God Psal 68. 21. But God shall wound thâ— head of his enemies and the hairy scalp â—â— every one that goeth on in his trespasses anâ— in Luke 19. 27. O the malign influence â—â— their Lusts there is no flying future wratâ— except you flie your present Lusts Future â—â— I say alas it 's in part come for God is as I to you angry every day and his wrath abâ—deth on you in the threathing every mâ—ment how soon execution may be who knoweth methinks it 's like a Maâ—â—factor's being upon the â—adder there waâ— nothing but turning off and he is goâ— Consider What a fearful thing it is to â— into the hands of a living God Hebr. 10. â— Then how glad would you be to flie out â— his hands if you could as you read â— Job 27. 22. yea how fain would such flee to the Rocks Mountains Hills and there be glad if they would but fall upon them to cover and hide them from the wrath of a Sin-revenging God Rev. 6. 15 16. Now God commands you to flee Sin and so make an escape from the fulness of wrath to come But if you be contentious and disobedient why then he himself will not let you escape Hebr. 2. 3. That 's a startling Question in Isa 10. 3. And what will you do in the day of visitation and in the desolation which shall come from far to whom will you flee for help and where will you leave your glory methinks that other Scripture in Job 5. 1. might put you in fear Call now and see if there be any that will answer thee and to which of the Saints wilt thou turn Alas the Wise Virgins could not help the Foolish to a drop of Oil no no Saints and Angels have but enough for themselves they be sure can't help you and be sure God won't he hath positively told you so in Prov. 1. 28. Then shall they call and cry and seek but I will not hear because I called and they refused From the 20th verse to the 24th of that Chapter you have the Riches of Grace displayed on God's part in calling prodigal Youth to Repentance And from the 24th to the 26th verses you have on the Sinners part the malignity and poyson of youthful Lusts expressed in their refusal And then from the 26th to the 33 d. you have the Epitomy of all Misery Then shall you call on me but I will not answer c. O that young Men did but see the Truth of this viz. the certain and sure destruction that they are pulling down upon their own heads while they embrace their Lusts When the Disciples saw themselves in danger of drowning they earnestly solicited their Lord and Master Christ to save them Matth. 8. 25. But do you hear young Men you are in greater danger than drowning you are in danger of damning When Joâ— was under some fearful apprehensions oâ— this see how pathetically he takes on in Job 10. 1 2. I am weary of my life I wilâ— speak in the bitterness of my soul I will say unto God Do not condemn me When Nimveh heard this Argument of destructioâ— hastening within 40 days O how were they concerned they proclaim a Fast and cloath themselves in Sackcloth confess and forsake their Sins c. O Young Men Are you tempted by the delights of Sense then place these Terrors of the Lord againsâ— those sensual Joys Let me
and terrible day Hence Paul himself beat down his Body denied himself fleshly pleasures lest at that day he should be a Cast-away Hence Peter interrogates Seeing all these things shall be dissolved at that day of judgment what manner of persons ought we to be in all holy conversation and godliness not in chambering and wantonness 2 Pet. 3. 11. Hence also is the force of that great Command to a present Repentance without delay Acts 17. 30. Because God hath appointed a day wherein he will judge the world by Christ It was this that made voluptuous Felix tremble O Young Man had thou but a lively impression of this upon thy heart O how soon would it wither all thy pleasures at the root and instead of Ease it would fill thee with Remorse and Bitterness O therefore when this thy Youthful Lust grows boistrous then â—se this Goad to awaken thee and oppose â—his strong and terrible Argument for the â—ooling and quelling thy Lust after pleasure viz. That God will bring thee to Judgment You read of Moses when young and the â—emptation of pleasure strong yet he chose â—ather to suffer Affliction than to enjoy Sins â—leasures that are but for a season And why because he by Faith saw a day of final and further recompences at hand Hebr. 11. 25. And then Fourthly Consider That all thy youthfuâ— pleasures are but for a season Heb. 11. 25. And you read in Job 21. 13 14. They spenâ— their days in mirth and in a moment they gâ— down to the grave or hell Who do why all your Pleasure mongers from one Age to another Look ye were it possible for yoâ— to have a sight of the damned in Hell therâ— would you find the many thousands thaâ— spent their few days on earth in the pleasureâ— of Sin And it 's but a while but you anâ— all of your complexion and temper that love Pleasures more than God must vanish away and never laugh more never jest it gaâ—â— it more O the doleful hour is at hand Thâ— stolen waters of Siâ—'â— pleasure are sweet buâ— short like Naboth's Vineyard which Ahâ—â— so â—â—gerly thirsted after he got it it 's true buâ— he could not keep it Sins pleasures arâ— compared to the crackling of thorns under â— pot If any should ask Why they should be â—â— short I would have such to bethink them selves Why they should be at all I am sure the All wise God'â— thoughts are not as youâ— and those whose distemper'd Souls thâ—â— grace are begun to be cured think otherwise Ask a converted Soul What pleasure there is in Sin and he will tell you it iâ— the very gall of bitterness Alas Young Man it is a disease upon thee that makeâ— thee think of any pleasure at all in Sin buâ— yet that mistaken Pleasure of thy sick and diseased mind is but momentary and a â—ery Shadow Why then art thou so eaâ—â—r after Pleasure O the great Cheats poor â—inners put upon themselves Hence pleaâ—ant Sins are called Lying Vanities O young man remember thy time on Earth â— but short 1 Cor. 7. 29. and therefore thy â—leasures in Sin cannot be long O how small distance is there between the Sports and â—ames of Youth and the mortal Pangs and â—ains of Death how soon will thy clear â—orning be overcast with evening Clouds â—e pleasures of Sin will be quickly over â—â—t the pain will be for ever as Job saith â— mans Life on Earth Job 14. 1. His days â—â— few but his Troubles are many So may â—ay of Sin its pleasures are few but its Terâ—â—s are many like a short Feast but a â—ng reckoning therefore when you are in anger of being enticed with Sin 's pleasures beseech you to endeavour and O that God â—ould teach you to improve this Consiâ—eration that they are but for a season â—here is a notable Story that I meet with â— Mr Burrough's Moses his choice concernâ—g one Theodorus a young man who at a â—ne of great Festivity and Jollity in Egypt â— his Fathers House with-drew from all the â—â—mpany and got alone and fell a meditaâ—â—g thus Here is delight and content in the â—est I may have what I will desire but how long will it last And upon this Meditatioâ— thinking with himself this will not holâ— long he withdrew himself into a privatâ— Room and fell down upon the Earth anâ— with many Tears cryed out thus unto Goâ— in Prayer O Lord says he my Heart iâ— open unto thee I indeed know not what to ask but only this Lord let me not dye eternally Lord thou knowest I love thee O let me liâ—â— eternally to praise thee And when his Mother came to him and would have hâ—â— him come to the rest of the company thâ— were bidden he made an excuse anâ— would not only upon this meditation bâ—cause he saw these things were but for a seâ—son and would not last O that it mighâ— please the Lord to give you young oâ—â— Wisdom and a Heart alike to know â—â— brevity and vanity of all fleshly pleasures as to draw off your Hearts from them aâ— to make your choice of those pleasures thâ— are for ever at the right hand of Goâ— And then Fifthly Consider youthful and sensâ— Pleasures are vile in their nature Cicâ— though a Heathen thought not that mâ— worthy of the name of a man that spâ—â— one day in sensual Pleasures And Tâ—â— accounted a Life of Pleasure a Life of Beaâ— And what doth God say in the Scriptâ—â—â— of the Person that liveth in pleasure yâ— may see 1 Tim. 5. 6. Such a one is dead while be liveth And in the 21. Job 11 12 13. Such say to the Almighty depart from us Pleasures they alienate and take away the Heart from God and the things of God they stuff the heart with manifold Evils they deaden it with security they harden it in Sin and swell it with Vanity and â—our it with an enmity against the severiâ—â—es and strictness of Religion in a word Pleasures dispose a Person to all manner of â—mpieties and expose a person to all manner of miseries Aristotle maketh mention of a parcel of Ground in Sicily that sends forth such a strong smell of fragrant Flowers â—o all the Fields thereabouts that no Hound â—n hunt there the scent is so confounded with the smell of those Flowers thus in our â—icentious Age Pleasures hinder us in our spiritual chase they take away all scent â—nd sense too of Heaven and heavenly â—hings Who is fit for any holy excrcise that hath been immersing himself in sensual pleasures Can the Heart that but just now â—ath been enlarged and let out or poured â—ut in vain and youthful pleasures be prepared for the holy presence of God in Prayâ—r or Meditation What think you doth Chambering and Wantonness doth Gaâ—ning and Sportfulness fit you for commuâ—ion with God O how much sooner do they ripen you for Hell and Destruction Wherefore O young man flee these vaiâ— pleasures that