out from among them And whensoever thou dost occasionally fall among them abide there with fear not with pleasure and no longer than needs 3. By an unnecessary conversing with prophane men thou makest thy self accessary to their sins even to their Blasphemies Ribauldry and Prophaneness For by thy silence thou givest a secret consent to their wickedness and so makest them thine own 4. Intimate and needless society with the wicked will make thee liable to their punishments He that walketh with wise men shall be wise but a Companion of Fools shall be destroyed Prov. 13. 20. that is whosoever partake with wicked men in their wicked ways and courses shall assuredly partake with them in their punishments Therefore S. Iohn as it is recorded of him going to the Bath at Ephesus there met Ebion and Cerinthus two blasphemous Hereticks belching out their blasphemies against Christ whereupon he made all the haste he could out of their company fearing some eminent Judgment from the Lord to fall upon them Who was no sooner departed but presently the house fell down and destroyed them with their Companions Ah Young Man know assuredly that if thou needlesly and frequently associatest thy self with wicked and prophane persons thou wilt partake of their Plagues If therefore thou art ingaged into evil company speedily withdraw thy self from them The Physitians rule in reference to persons infected with the Plague is good to be observed towards prophane company Cito Longe Tarde 1. Speedily flee from their company 2. Flee far away 3. Return slowly to them again Now Visited persons are not more infectious than lewd company therefore as thou regardest the health of thy Soul 1. Speedily flee from them 2. Flee far away 3. See them amend before thou returnest to them again Never expect to be one of Christs true Disciples till thou leave that accursed Fellowship Hadst not thou better say to them Depart from me I will know you no more than have Christ say to thee at the Great Day Depart from me into everlasting fire I know you not For one of these will certainly be if thou dost not here depart from thy lewd Companions leaving their Society thou must hereafter depart from Christ into Hell fire where instead of roaring and singing there will be weeping and wailing and gnashing of teeth But it is not only the company of dissolute scandalous persons as Drunkards Swearers and Scoffers of Religion that I would advise thee to shun but even persons meerly civil dead-hearted formal Professors of Religion Let not these be the Companions of thy choice or thy Bosom Friends who being unacquainted with the Mysteries of the Gospel and the Power of Godliness cannot minister any savoury profitable discourse to their hearers So that whosoever shall frequently associate himself with such neglecting the Communion of Saints he will soon find his zeal for God and the ways of godliness much cooled his fervency in holy duties much abated his love to God and his people much lessened yea and an universal decay of his Graces insensibly to grow upon him So that a Christian instead of proceeding forward in Religion and growing in Grace he will go backward and find a spiritual decay in himself Therefore O Young Man in the choice of Friends for thine intimate Acquaintance and familiar converse seriously think of this II. Desire and imbrace the company of the Godly who may further thee in the way to Heaven make them thy familiar Friends and Companions The more thou conversest with such the greater increase wilt thou find in thy self of Knowledge Faith Love Zeal Humility and other Graces The very presence of a Religious Person much more his gracious speeches his holy advice his seasonable reproofs and his godly Conversation will be a great help to thee in the way to Heaven There is a certain vertue in the words and behaviour of men indowed with Heavenly Wisdom which by the blessing of Gods holy Spirit doth work effectually on those who are conversant with them for the inlightning their minds with the knowledge of God and his Truths for the inflaming their hearts with a love to God and zeal for his glory O Young Man thou canst not imagine what spiritual advantage may be got by conversing with holy gracious persons especially if thou beest careful to treasure up those Christian experiences thou hearest from them and what else may make for thy spiritual good Thus will the Communion of Saints be improved to the edification of Saints Having done with the Directions which concern your selves in particular I now proceed to such which relate to others CHAP. XXVI Sheweth wherein a peaceable Disposition consisteth I. BE peaceable towards all Rom. 12. 18. If it be possible as much as lieth in you live peaceably with all men Those two phrases if it â—…e possible and as much as lieth in you though they may seem limitations of the duty yet they are also amplifications thereof and shew that there must be nothing wanting in our endeavours but our utmost ability must be put forth in following after peace A peaceable Disposition consisteth in these eight things 1. In a backwardness to give offence unto others A man of a peaceable disposition will forbear all provoking language and carriage or whatsoever may stir up others unto wrath I confess too many Young Men are like unto the troubled Sea continually casting forth the foam of passion and fury but he who hath peace in his heart will shew it in his words and actions 2. In an unaptness to take offence when given well knowing that it is the sudden taking an offence that doth occasion strife and contention rather than the giving it as it is the second blow that makes the fray Many out of their pride think it a point of â—…aseness ignominy and disgrace to put up the least wrong But Solomon saith Prov. 19. 11. It is the glory of a man to pass over an offence taking little notice thereof and putting the best interpretation on it If God were strict to mark what we do amiss what would became of us God indeed is strict to mark what we do well if there be any little good in the midst of manifold imperfections Gods way is to pass by the imperfections and take notice of the good O Young Man if thou wouldst behave thy self as a Child of God and a Son of Peace be not strict in observing every petty injury and offence done unto thee but rather pass them by taking no notice of them 3. In a forwardness to be reconciled unto those who have wronged thee I have read that there was sometime a variance between two Famous Philosophers Aristippus and Aeschines Aristippus at length goeth to Aeschines and seeks for Peace and Reconciliation and withal said Remember though I am the Elder yet I first sought for peace True said Aeschines and for this I will ever acknowledge you the Worthier Man for I began the strise but you the peace
frequent the means of grace I mean the Ministry of the word that being the ordinary instrument whereby the Spirit of God who is the principal Author of grace doth convey grace into the hearts of sinners Whereupon the Apostle Peter affirmeth 1 Pet. 1. 23 That we are born a new not of corruptible seed but of incorruptible by the word of God Where by being born a new is meant such a thorow change in us whereby we are brought out of the state of nature into the state of grace and so are made new Creatures having an infusion of new and holy habits or supernatural graces put into our hearts which blessing is ordinarily wrought in us through the Ministry of the Word Acts 2. 41. We read of three thousand sinners who had grace wrought in their souls by one Sermon Yea Acts 10. 44. It is said Whilest Peter was preaching the Holy Ghoss fell on all them that heard the Word And therefore O Young man as thou desirest true saving grace frequent the Ministry of the word take all occasions of hearing the same hoth in season and out of season And for thine incouragement know that as graceless and prophane hearts as thine have been sanctified by the Spirit of God as they have been attending upon the Ministry of the Word And who knoweth but thou maist find the same effect of the Word upon thy soul whilst thou art waiting upon it 3. Beware thou neglect not the day of grace There are certain seasons of Grace when the Lord makes tenders and offers of grace to the Souls of poor sinners Yea there is no man that lives in the bosome of the Church but probably he hath his critical day a certain time for grace which if he neglect it is a question whether ever it will be offered to him again Happy therefore and thrice happy are they who observe those seasons of grace and know in their day the things that concern their everlasting peace Now it may he God speaks home to thy Conscience now he warms thine heart and puts thereinto good purposes and resolutions It will be therefore thy wisedome carefully to observe and improve the same to thy Souls advantage not suffering them carelesly to pass away lest if thou lose the benefit of those blessed motions thou lose life and salvation for ever Luke 19. 41 42. Our Saviour tells the Jews they had a day of grace which because they slighted and neglected they should never enjoy it again the means of grace and salvation should be no more offered unto them God being a just God is it not just that he should reject them for ever who have for a long time rejected him that he should turn a deaf ear unto them crying unto him on their death beds for grace and mercy who would not hearken unto him calling upon them in the day of his merciful visitation Whilest therefore the day of grace lasteth whilest God stands knocking at the door of thine heart by the motions of his Spirit and admonitions of his Ministers speedily open to him embrace his motions be willing to follow the dictates of his Spirit in ways of obedience Thou knowest not when thy day of graee will end Though some mens day continueth to their old age some to the day of their death yet some mens day of grace may end in their youth and younger years Thy first day may be thine only day for Heaven loyter out that and thence forth it may be night with thee for ever Therefore O young man how doth it concern thee to take the first and present season Now hearken now accept and submit to mercy now give thy self unto God be his faithful servant to obey and serve him with all thy heart and strength or the day may be lost and thy soul lost for ever Behold now is the accepted time now is the day of salvation Thou knowest not what a day may bring forth thou maist suddenly be taken from the means of grace or the means of grace may be suddenly taken from thee The Sun of heavenly light which now shineth may set and thou be left in darkness The gate of mercy now opened to thee may be shut against thee The things belonging to thy peace may be hid from thee There is a time coming and we know not how near it is in which as Christ saith many shall seek to enter in and shall not be able Luke 13. 24. Oh what woful yelling what pitiful crying and earnest knocking will there be then at the gate with Lord Lord open to us But all in vain having slighted and neglected their day of grace when they should have got Oyle into their Lamps and grace into their hearts 4. Be earnest with God in prayer who is the God of all grace that be would be pleased to vouchsafe unto thee his holy sanctifying Spirit which may quicken thy dead soul infuse the grace of life and make thee partaker of his holiness whereby thou maist become a new Creature Beg of God that he would not put thee off with the things of this world but together with his outward blessings or whether thou have them or not that he would bless thee with spiritual blessings in Christ Jesus and that he would inrich thee in the Inner man with his saving and sanctifying graces What the Apostle Iames saith of Wisdom is true of all grace If any one lack it let him asâ—… of God that giveth to all men liberally and 〈◊〉 〈◊〉 not and it shall be given him Jam. 1. 5. O young man may grace be had for asking Ask and ask again never keep silence nor let fall thy suit till thou hast obtained And in thy Prayers plead that gracious promise Isa. 44. 3. I will pour Water upon him that is thirsty and flouds upon the dry ground That is where there is no sap of grace nor moisture of goodness upon such saith the Lord will I pour out my water my living water my grace shall flow down upon him and his soul shall be as a well watered garden Go therefore thou poor sinful soul who never yet to this day hadst one drop of grace within thee go thou to the Throne of Grace go to the Fountain of Grace lament thy sinful barren heart before God and plead his promise of pouring the spiritual water of grace upon the barren thirsty soul say unto him Lord make good this good promise unto me behold the dry and barren heart upon which no dew or rain from above hath ever fallen pity this hard and parched soul a drop Lord a drop from the fountain of living water God of grace give grace unto me and effectually work it in me And know for thy comfort that if God hath given thee a sense of the want of grace and an heart to pray for it it is an hopeful sign that he intends to bestow it on thee 5. Stir up in thy soul an earnest longing desire after grace To that
end consider the excellency thereof Consider I say the excellency of grace it is the beam of the Divine Nature a spark and ray of glory which puts such an excellency upon a person that all others are vile persons in comparison of him A gracious soul is the rarest piece of all Gods workmanship of more worth than all the wealth and riches in the world Nothing so graceth a man as grace doth being the image of God in man whereby he becomes like unto his Creator which is the greatest excellency that can be conferred on a Creature It was this that made all Gods servants so famous in their generation It was not their wealth their parts or the like but their graces their faith their patience their zeal for God and the like These kept their names fresh when the names of wicked graceless wretches do rots and are perished Grace is aromatical it embalmes the living names of dead Saints whereupon a gracious person when he dies is said to carry a good conscience with him and to leave a good name behind him I grant that carnal men through their ignorance of the true worth of Saints being blind in spiritual matters have a low and mean esteem of them But could they look into their inward parts and discern their true worth they would acknowledge them all-glorious within more precious than fine gold I shall close this Direction with a word to those who have some comfortable evidence of the truth of grace in their hearts exhorting them that they content not themselves with any measure or degree of grace but labour and strive after perfection adding Grace to Grace and growing from one degree of Grace unto another till they be perfect men and women in Christ Jesus Though you ought to be contented with a competency of worldly wealth yet never talk of a competency of grace nor take up with any degree of it already obtained as if you had enough and needed no more St. Paul though he was content with a little of the world yet not with a little of grace he reached forward and pressed towards the mark for the price of the high calling of God in Christ Iesus Phil. 3. 13 14. It was the Motto of Charles the fifth Plus ultra that is more yet or further yet And it ought to be every Christians Motto Go on to perfection To perswade you thereuno take these Arguments 1. Hereby you will gain a comfortable evidence of the truth of Grace in you For true grace hath this property that though it be weak yet it will grow and increase mightily as he that loveth silver is never satisfied with silver nor he that loveth abundance with increase saith the Wise man Eccl. 5. 10. So he that hath true grace in him will never think he hath enough of it but will be ever desiring and endeavouring after more They who have once tasted of the sweetness of grace are not satisfied with a little the more they drink the more they thirst till they have drank their full draught in the Kingdome of God It may justly be doubted whether there be any truth of grace where there is not a desire and endeavor after an encrease therein It is an ill sign to sit down satisfied and rest contented with a little Sure thou hast none at all who art satisfied with that little grace thou thinkest thou hast 2. To stir you up to labour after a greater measure and higher degree of grace consider that after the work of grace hath been wrought in you there is a great deal more work to be wrought by you many lusts to be conquered much corruption to be subdued many temptations to be resisted many graces to be exercised several duties to be performed many of them hard and difficult to flesh many great things to be done and bitter things to be indured for Christ you may be called to the fiery trial and to suffer the loss of all that is dear unto you How can you imagine to go through all all these works with a small degree of grace and measure of strength 3. The stronger Christians you are the more helpful will you be unto others who are weak and infirm and consequently the more honourable for it is more honourable to give than to receive Therefore how doth it concern you to strive to increase your store that you may have by you to help the needy and be useful in your generations by instructing the ignorant resolving the doubtful comforting such as mourn reproving such as are scandalous converting such as are unconverted strengthning such as are weak in grace Oh what a Blessing might you be to all your relations yea to all with whom you do converse How should the ears that heard you bless you yea and bless God for you Iob. 9. 11. CHAP. IX Containeth Directions how to live a godly and gracious Life BEtake thy self to live a godly and gracious Life For thy help therein take these Directions I. Direction At thy first awaking in the morning lift up thine heart to God in a thankful acknowledgement of his mercy to thee the night pass in giving thee such quiet rest and sleep whereby thy body is refreshed and thou inabled for the duties of the day And beg of God that he would so assist thee with his Grace and Holy Spirit that all the thoughts of thy heart and words of thy mouth and works of thy hands the day following may be acceptable in his sight And in regard the Devil at thy first awaking is very watchful to take possession of thine heart by casting in some wicked worldly wanton thoughts it will be thy wisdom to prevent him by fixing thy heart on some spiritual subject as on God his Word or Works his Providence or Properties Good thoughts in the Morning will so season thine heart that thou shalt retain the favour of such a gracious beginning all the day after II. Direction to a godly life So soon as thou art ready before thou goest about the works of thy Calling withdraw thy self into some private place and there pour out thy Soul unto God by fervent and effectual prayer Be sure to open thine heart to God before thou open thy Shop to men This secret prayer we find commended by Christ himself Matth. 6. 6 When thou prayest enter into thy Closet and when thou hast shut thy door pray to thy Father that is in secret and thy Father which seeth in secret shall reward thee openly And we find that what he commanded himself practised for Mark 1. 35. it is said In the Morning Christ went out and departed into a solitary place and there prayed How careful the servants of God have been therein none will question who are acquainted with the Scriptures Besides all the Benefits of prayer in general secret prayer hath these 1. It will be some testimony of the sincerity of thine heart A man may joyn in Publick and Family-prayer meerly in
is brevis insania a short madness as Seneca calls it and maketh a man as we say beside himself so as he hath no Government of himself but is void of reason in regard of the use of it being more like an unreasonable and outragious Beast than a reasonable and prudent man It carries many men beyond the bounds not only of modesty but of humanity also 2. The effects of this passion are likewise very violent for 1. It distempers the whole body within and without It disfigures a mans face and countenance it maketh his speeches very confused his actions rude and his whole behaviour unseemly If you look upon a man pasiionately angry you shall see his eyes glaring his head and hand shaking his mouth foaming his tongue doubling and the whole man even bereaved of himself 2. Among the soberer sort of People it perverts every good thing they take in hand It hinders Prayer by possessing the head with revengful thoughts Therefore the Apostle commandeth that pure hands he lift up without wrath 1. Tim. 2. 8. It hinders profitable hearing of the word therefore the Apostle Iames Chap. 1. 19. exhorteth to be swift to hear and slow to wrath For whosoever goeth to hear the word with a mind distempered through anger shall carry away but little of that he heareth 3. Passionate Anger driveth away the holy Spirit of God who cannot endure an unquiet mansion but loveth a meek and quiet habitation The clamour and tumult of passion is such an offence to him as causeth him to withdraw 4. As Anger driveth away the Spirit of God so it maketh room for the Devil Ephes. 4. 26 27. Be angry and sin not and then followeth give not place to the Devil If you gave way to Anger you thereby give place to the Devil that furious Devil within opens the doors to let in the unclean Devil without 5. Hasty Anger is a Badge and mark of a very fool He that is soon angry dealeth foolishly saith the Wise man Prov. 14. 17. that is he both speaketh and doth many absurd things which maketh him a laughing stock to others Therefore he adviseth Eccl. 11. 9. Be not hasty in thy spirit to be angry for anger resteth in the bosome of fools Having shewed you in several particulars the heynousness of unjust Anger I come now to shew you some Remedies 1. For the preventing thereof 2. For the suppressing thereof after it hath seized on thee Remedies for the preventing of anger are these 1. Take every thing so far as possibly thou canst in the better part Do not judge every shew and appearence of wrong to be indeed a wrong Or if it be do not aggravate it and make it greater than it is But think the best of the mind and intent of him that did the wrong that he did it not wittingly or least not despightfully or in contempt For this conceit that a man is contemned or despised doth sooner stir up anger and wrath than any other thoughts Or if an injury be so as it cannot but be taken as it is yet remember that thou hast done or may do the like to others if not to other men yet to God against whom thou hast despightfully and contemptuously sinned And thereupon resolve with thy self to be slow to anger towards others as thou wouldst have God slow to anger towards thee 2. Accustome thy self to a daily and continual meditation of Gods all-seeing and all-ruling Providence how nothing cometh to pass or falls out without it So that whensoever any occasion is offered which might provoke thee to anger consider with thy self that this comes not without the special Providence of God who will turn it to thy good if thou belongest unto him according to that gracious promise Rom. 8. 2â—… All things shall work together for good to them that love God to them who are the called according to his purpose Look up unto God and be not like the Dog to snarl at the stone never considering the flinger David had provocation enough from Shimei's cursing him to make him angry and boil up his passion to the height but he looked up to God and saw his hand at Shimei's tongues end whereupon he said Let him Curse for the Lord hath bidden him 2 Sam. 16. 11. And this quieted his heart against the revilings of Shimei Oh what a cooler of inordinate passion would it be in Christians to see the Hand of Gods Providence in all the injuries and indignities in all the wrongs and unworthy usages that they here meet withal 3. Avoid all occasions of Anger as the company of angry cholerick persons whose angry words are apâ—… to move one to passion Therefore saith the Wise Man Prov. 22. 24. Make no friendship with an angry man and with a furious man thou shalt not go nor walk familiarly Avoid likewise Gaming and Drunkenness which are great occasions of angry words yea and many times of angry blows It is not possible for any man to avoid any sin that doth not avoid the occasions thereof 4. Labour to be perswaded that it is greater honour to pass by and not regard an injury than to follow and pursue every wrong with revenge Solomon saith It is the glory of a man to pass by an infirmity Prov. 19. 11. Herein lieth true magnanimity when a man passes by and not regards every light injury when he can hold the bridle and keep in and keep under and in compass so head-strong a passion Heathen men by the light of nature could say Fortior est qui se quam qui sortissima Vinâ—…it Moenia That he is a more valiant man that overcometh himself than he that conquereth a City which Solomon expresly affirmeth Prov. 16. 32. He that is slow to anger is better than the mighty and he that ruleth his spirit than he that taketh a City 5. Be often viewing thy self look into thine own heart to see the abominable corruption that is there The more any man knows himself how vile and wretched he is the less angry will he be with others for he seeth more cause to be displeased with himself for his sins and transgressions committed against God than to be angry with his Brother for any wrong or injury done by him The over-high conceit that some men have of themselves of their own worth occasioneth them to be so suddenly angry with others because they are apt to think themselves undervalued by them Whereas he who understands himself rightly what a poor unworthy wretch he is will not easily think himself undervalued by others having lower and meaner thoughts of himself than others can have of him 6. Be earnest with God in prayer that he would mortifie and subdue all thy earthly affections especially this corrupt and violent affection of Anger This thou shouldst do as at all times so especially when thou discoverest the passion of Anger begin to boil up in thee Having shewed you the Remedies for the preventing of Anger
of Christ and of God Mortifie therefore your members which are upon the earth fornication uncleanness inordinate affection evil concupiscense for which things sake the wrath of God cometh upon the Children of disobedience Col. 3. 5 6. Where the Apostle assures us that men living and continuing impenitently in filthiness and uncleanness shall not escape the wrath of God whose wrath is a consuming fire which shall burn to the bottom of Hell And Heb. 13. 4. Marriage is honourable in all and the Bed undefiled but Whoremongers and Adulterers God will judge And Rev. 21. 8. it is said Whoremongers and Adulterers shall have their part in the Lake which burneth with fire and brimstone Thus you see how sorely this sin is threatned in the Word of God 3. The Iudgments God hath executed upon men for this sin of uncleanness shew the heynousness thereof For this sin the Lord brought a flood of water upon the old World Gen. 6. 2 3. For this sin the Lord rained Fire and Brimstone upon Sodom and Gomorrah Gen. 19. 5 24. God saw it meet that they who burned with the fire of Lust should be consumed with the fire of Vengeance We read this sin cut off three and twenty thousand of the Israelites in one day 1 Cor. 10. 8. Neither let us commit Fornication as some of them committed and fell in one day three and twenty thousand As there is no resolved sinner but God follows him with his Judgments so he follows Whoremongers and Adulterers with strange punishments Witness that strange loathsom disease so common amongst them which was not heard of till these latter Ages O Young Man let the many threatnings in Gods Word and the various judgments he hath executed upon Whoremongers and Adulterers make thee afraid and turn this filthy pleasure into a dread and terrour to thee Come not near the house of the strange Woman remember that the dead are there and that her Guests are in the depths of Hell Prov. 9. 18. 4. There is no sin that is so directly opposite to holiness and to the holy Spirit of God as this Nor any sin that makes us so like the Devil who is often in the Evangelists called the unclean Spirit Matth. 10. 1. and 12. 43. Both because he very much delighteth in uncleanness and likewise maketh it his chief design to intice and draw men thereunto III. The danger of this sin appeareth from the sad effects and consequents of it some whereof are these 1. It bringeth judgements on the body destroying its health and strength filling it with rotteness it is the seminary of many incurable diseases For the flame of Lust consumeth the Vital moisture and the unnatural fire of burning Concupiscence extinguisheth the natural heat which two are the Fountain of Life and Strength An Incontinent person is the sink of all Corruption a bag of Filth and Rotteness and hath more diseases attending him than an Hospital For the righteous God hath appointed that they who sow to the flesh should of the flesh reap a plentiful Harvest of Corruption 2. As it causeth a Corruption in the body so likewise a Consumption in the goods and estate of a man Who so keepeth company with Harlots spendeth his Substance Prov. 29. 3. Lust not therefore saith Solomon after a strange woman in thine heart for by means of a whorish woman a man is brought to a piece of bread Prov. 6. 26. Thus it was with the Prodigal who no sooner fell into the company of Harlots but presently consumed and wasted all his substance and was reduced to such extream Poverty that his desire was but to be fellow-Commoner with the Swine of all Creatures the most nasty and filthy that he might fill his belly with their husks Wantonness is usually accompanied with want partly because it is a sin which bringeth the curse of God upon a mans estate and partly because it is many wayes a costly sin much being spent in feasting and Revelling besides gifts and rewards When Lais that famous Curtizan of Corinth asked Demosthenes a great sum of money to lye with her one night he answered her wisely that he would not buy repentence at so dear a rate 3. As this sin bringeth a Consumption on the body and goods so likewise doth it bring a rotten reputation on the name and a reproach never to be done away For be his proper name what it will a Whore-master will be his common name Prov. 6. 33. Whoso committeth Adultery lacketh understanding a wound and dishonour shall he get that is He shall be wounded in his name and credit and his reproach shall not be wiped away that is the disgrace which he hath brought upon himself by his filthiness and uncleanness shall abide upon him Though the wound may be cured by repentence and the pouring into it the precious balm of Christ's blood yet the scar in his name and reputation will remain 4. It brings destruction on a mans soul hurrying it into eternal torments in Hell the fire of Lust is fuel for the fire of Hell He that committeth Adultery with a woman destroyeth his own soul saith the Wise man Prov. 6. 22. that is casteth himself headlong both body and soul into that lake which burneth with fire and brimstone Sinner that fire below as hot as 't is would if it be well considered be a cooler to this fire of Lust. When thou feelest Lust burn within thee then think of everlasting burnings O young man dost thou love thy self or any thing that thou hast Dost thou love thy body abstain then from Fornication and uncleanness whereby thou sinnest against thine own body and bringest a Consumption and Rottenness upon it Dost thou love thy goods then flee Fornication which is like to leave thee a beggar Dost thou love thy credit abstain for it is a dishonourable sin and will mark thee for one of the fools in Israel and cause thy name to rot and stink above ground Lastly dost thou love thy soul abstain for that it 's carrying down to the depth of hell IV. For the Remedies against this sin the Scripture affordeth many I shall hint some of the most principal 1. Resist those wanton and unclean thoughts which do either arise from thine own wicked heart or are cast in by Satan Do not revolve them in thy mind nor suffer them to lodge within thee but with detestation presently reject them and cast them away If thou canst not prevent them in their conception let it be thy care to destroy them in their birth that so they may prove abortive If thou suffer them to live they will receive growth and strength to thine utter perdition Who having fire cast into his bosome will not so soon as he discerneth it cast it out Quench these sparks at their first kindling lest they break out into such a flame which will not be quenched 2. Be very watchful as over thy outward senses so especially over thine eyes which are the
doors and windows of the soul to let in Lust. Hereupon Iob though an holy man and in Years durst not trust his eyes without a guard but ingaged himself by solemn Promise and Covenant not to stand gazing on the beauty of a woman Iob 31. 1. Alexander refused so much as to see Darius his wife a Lady of incomparable beauty fearing lest he who had Conquered the Husband should be overcome by the Wife Upon this ground it seems Zeleucus imposed that Law upon the Locrenses that the Adulterers eyes should be pulled out because sin entred in at those Casements therefore he would stop up the Windows Hearken O young man hearken to that advice which we find given Ecclesiasticus 9. 8. Turn away thine eyes from beholding a beautiful woman and look not upon anothers Beauty for many have thereby perished 3. Possess thy soul with a serious consideration of Gods all-seeing presence about thee wheresoever thou art It is the very Argument which Solomon useth to disswade the wanton young man from his filthy course of life Prov. 5. 20 21. Why wilt thou my Son be ravished with a strange woman and embrace the bosome of a stranger For the wayes of man are before the eyes of the Lord and he pondereth all his goings Though the unclean person commit this sin never so secretly that will avail him little It was the fear of God arising from the consideration of his all-seeing presence that kept Ioseph from hearkening to the Adulterous sollicitations of his Mistris How can I saith he do this great wickedness and sin against God Gen. 39. 9. Art thou out of fear of being espied or discovered by the eye of man yet consider the All-seeing eye of God is upon thee 4. Shun all means occasions and provocations unto Lust and Uncleanness He that will shun any sin must avoid the occasions thereof else he will tempt God to give him up thereunto The occasions and provocations of Lust are divers 1. Fulness of Bread and Drink eating to Gluttony and drinking to Drunkenness As Temperance is the best preserver of Chastity So intemperance in Eating and Drinking is the Nurse of Uncleanness the Oyl wherewith the flame thereof is kindled and increased Ier. 5. 7 8. They were as fed Horses in the Morning every one Neighed after his Neighbours Wife implying that when men are fed to the full like pampered Horses they will Neigh after their Neighbours Wives But take away the fuel and the fire of Lust will soon go out Whereupon Lycurgus to prevent all filthiness and uncleanness in Sparta prohibited all Feasts and Banquetings by a Law for he knew that Gluttony and Drunkenness were the Mothers of Wantonness and Voluptuousness 2. Filthy and obscene talk is another occasion and incentive of Lust. For as the Apostle speaketh 1 Cor. 15. 23. Evil communications corrupt good manners Many I know take too much liberty to themselves herein and make nothing of it but do flatter themselves with a conceit of the purity of their hearts But let such know that filthy and unclean words do argue a filthy and unclean mind Obscene words being but the excrements and overflowings of a carnal and corrupt heart for out of the abundance of the heart the mouth speaketh Thy stinking breath smells of a foul Stomach 3. Lascivious Pictures wherewith too many do adorn or rather disgrace their houses For what are they indeed but dumb Orators to perswade to Lust and lively Presidents out of which a wanton heart will easily take out a pattern of Uncleanness for its own imitation They are worse than obscene words because they vanish and are gone whereas lascivious Pictures do abide and infect many one after another For it is found by experience that wanton objects do ingender wanton fancies and imaginations which tend to filthy and unclean actions Beware therefore O young man of gazing on lascivious Pictures rather turn away thine eyes from beholding inticing and bewitching vanities 4. Stage-plays Many of which are stuffed with filthy and obscene speeches and set forth with many lascivious gestures by which they are very apt to infect the mind with Effeminate Lust and dispose the heart for unclean and filthy actions The Stage is a decoy for the Stews 5. Undecent and garish attire Men and Womens strange Apparel doth oft stir up Lust both in themselves and others also especially when such parts as ought to be covered are left naked In Prov. 7. 10. a Strumpet is set forth to allure others by her Apparel Aesop said wittily to a Gallant wantonly attired That if he did it to please men he was but a Fool for no wise man would account the better of him And if he did it to please Women he was but a Knave and meant unchastly These are the ordinary occasions of Lust and provocations thereunto which ought carefully to be shunned and avoided 5. Another remedy against fleshly lusts is to busie thy self diligently in thy Calling By this means the body of man is exercised and his mind imployed and so kept from idleness which is a great cause of Lust. Idleness is noted to be one of the causes of Sodom's Uncleanness Ezek. 16. 49. This also is noted to be the cause of David's committing Adultery 2 Sam. 11. 2 3 4. when men are idle they have no business but to sin but when men are busie in their Calling then they have no leisure to sin 6. Flee unto God by earnest and hearty Prayer for power and strength against the power of thy lusts and corruptions Beg of him that he would be pleased to cast the unclean spirit out of thee and indue thee with his holy Spirit which may inable thee to fight against the flesh and to mortifie and subdue all sinful lusts all inordinate affections and evil concupiscence This was the remedy which Paul used in this very case when he felt the thorn in his flesh which some Divines interpret to be lustful motions stirring in him For this saith he I besought the Lord thrice 2 Cor. 12. 8. and though he was not thereupon wholly delivered from them yet he found Grace sufficient for his support so that he was not overcome by them 7. If these means prevail not use the benefit of lawful Marriage To avoid Fornication let every man have his own Wife and let every Woman have her own Husband â—… Cor. 7. 2. And vers 9. Such as cannot contain themselves let them Marry for it is better to Marry than to burn Many there are who give Satan too great advantage against themselves by neglecting this remedy of Marriage The Popes forbidding Priests to Marry though they have not the gift of Continency hath been the cause of most abominable uncleannesses amongst them CHAP. XV. Of Prophane and rash Swearing which is another Vice whereunto Young Men are addicted IV. ANother Vice whereunto Young Men are addicted is prophane and rash Swearing which our Saviour expresly forbiddeth Matth. 5. 34. Swear not at all
special relative duties which are incumbent upon Masters and Governours of Families in reference to those under their charge A. 1. Let your houses be daily perfumed by a Morning and Evening Sacrifice of Prayer and Praise unto God Both which were appointed under the Law Exod. 29. 38 39. and this shadowed what was to be performed under the Gospel God renews his mercies to you every Morning and protects you every night from manifold dangers whereunto you are subject and can you be so ungrateful and unmindful of him who is every moment so mindful of you as not to offer up unto him a Morning and an Evening Sacrifice 2. Let the Word of God be frequently read in your Families which is not only the Foundation of Faith and the Well-spring of Saving Wisdom but also the ground of Godliness and the Guide of Practice able to make you wise unto Salvation 2 Tim. 3. 15. We cry out against the Pope and Popish Clergy for locking up the Scriptures in an unknown Tongue from the Laity not suffering them to have a Bible in their Mother-tongue whereas many Masters amongst us deal much alike with those under their charge who if they do not lock up the Scriptures from them yet neither do they unlock them to them by causing them to be read among them Certainly did you seriously consider the benefit that might redound to your servants by a frequent hearing the Word read you could not but be more frequent therein Are any of them addicted to Drunkenness Lying or Swearing who knows but upon hearing the threaâ—…nings in Gods Word denounced against those sins they mâ—…y for the â—…ime to come abhor and avoid the same Or are any of thy servants unprofitable and disobedient unto thee who knows but upon hearing the duties of servants read out of the Word of God where they are commanded to be obedient to their Masters in all things and to serve them not with eye-service as men-pleasers but as the servants of Christ with singleness of heart as Ephes. 5. 5 6. they may become more obedient and profitable unto thee So that methinks for thine own good as well as theirs thou shouldst cause the Word to be frequently read in thy Family 3. Set some time apart in every Week to Catechize those under thy charge teaching them the chief Principles of Religion than which there is no better means to keep them from the errours of the times If he be worse than an Infidel who provides not for the bodies of those in his Family what then is he who takes no care of their Souls neglecting to instruct them in the Principles of the Oracles of God Content not thy self with a dead distracted manner of serving God but stir up thy self to a lively spiritual performing those holy duties thou takest in hand To draw near unto God with our bodies and honour him with our lips when our hearts and spirits are removed from him is no better than a mocking of God which he abhors and detests V. As a means and help for the constant performing these Family-duties have special care of the choice of thy Yoke-sellow that thou marry a Vertuous woman one who is related to Christ at least one that liketh and approveth the best things If thy Wife be not a promoter of Godliness in the Family she will be a hinderer thereof The Scripture in setting forth the wickedness of Iehoram renders this as the reason thereof that he had the Daughter of Ahab to Wife 2 Chron. 21. 6. Therefore O Young Man in seeking after a Wife it will be thy wisdom 1. To look more after righteousness than after riches to inquire more after her Piety than after her Portion to know rather with what Religion she is indued than with what Estate she is indowed Alas what is the richest Portion the most exquisite Beauty and the rarest parts in comparison of a mind inobled with Grace and Verâ—…ue A Wife as well as an Husband is the greatest outward comfort or cross in the world So that to err once in the choice of a Wife is in a manner to be undone for ever Therefore O Young Man be sure thou seek unto God by Prayer for his direction and assistance in this great work upon which much of thy future happiness or misery doth depend 2. Next to Piety Prudence and Discretion is to be looked at in a Wife For wisdom exceeds solly as much as light exceeds darkness Eccles. 2. 13. And indeed what is Beauty without discretion but as a Iewel of Gold in a Swines snout Prov. 11. 22. And Solomon by way of commendation setteth forth a prudent Wife to be a special gift and principal blessing of God such as excelleth all other temporal blessings whatsoever 3. Marriage-affection requires some external amiableness that she be a pleasing person in whom thou mayst delight Though as the Wise Man speaketh Prov. 31. 30. favour be deceitful and beauty vain because they are subject many ways to decay and vanish away yet favour and beauty may serve for the rooting and settling of affection at the first 4. In regard that Marriage is the Foundation of a Family and Posterity a Portion is not to be contemned though not chiefly to be desired Therefore in seeking a Wife let not wealth and riches be chiefly in thine eye as if thou wert going about a Purchase and wert to Wed not the Woman but her Wealth but look more to her inward goodness than to her worldly goods Lastly For a conclusion of the whole In the careful observation of all these directions give diligence to make thy Calling and Election sure It will not suffice me to press thee to do something that so thou mayst have hope I would perswade thee to thy whole duty that so thou mayst have assurance that it shall be well with thee And less than I have here advised thee to will not suffice thee to make sure for everlasting He must be an Universal Christian that will be an assured Christian there is as much required to assurance as is required in the whole Scripture Well what sayst thou wilt thou henceforth adventure thy Soul on conjectural and deceitful hopes or wilt thou set to it to make sure for Heaven What shall I say more to perswade thee Give me leave e're I dismiss thee to urge upon thee an argument or two Whatever thou hast to do here make sure for hereafter For. 1. Nothing temporal can be made sure 2. If things eternal be made sure it 's no great matter though things temporal remain at the greatest uncertainties 1. Nothing temporal can be made sure This World is a World of uncertainties The riches of it are uncertain riches 2 Tim. 6. 17. The pleasures of it are uncertain pleasures worldly Friends are uncertain Friends The Wheel of Providence is ever turning Now one 's at the top of the Wheel and then another and another and he that was just now at the top by