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
is pleasing unto God 3. There is that delight in the ways of godliness as upholds the heart of a Christian under all the losses crosses and 〈◊〉 he meets withal in this world and which will yield him abundance of comfort upon his Death-bed What was that which comforted King Hezekiah when he lay under the apprehension of death but the testimony of his Conscience that he had walked with much sincerity in the ways of godliness Isa. 38. 3. By all which it appeareth that godliness doth not deprive men of all joy and delight but rather the more godly any are the more joyful at least the better right and title they have thereunto whereupon saith one Wouldst thou live chearfully then live godly The which should be an incouragement unto all Young Men who are yet unresolved speedily without any further delay to consecrate their Youth and younger years unto God and his service betimes to walk in the ways of godliness that so their lives may be the more comfortable and joyful If the Lord shall be pleased to incline any of your hearts thereunto you will have cause to bless God for it not only so long as you live here but even to all Eternity in the highest Heavens For by devoting your selves to God and his service betimes even from your Youth many sins will be prevented which otherwise will be committed by you much more good will be done by you and much greater will be your glory hereafter 5. Obj. I have time enough before me and therefore may for a while longer allow my self my liberty Hereafter may be time enough to turn from my sins unto God and to mind the eternal welfare of my Soul A. 1. Consider as the shortness so the uncertainty of thy life How many have we known in our own experience who when they have promised themselves life for many years have then been suddenly taken away Thou who sayest thou hast time enough before thee canst thou upon good ground assure thy self of another day If not what folly yea what madness must it needs be to live one day longer in such a condition in which if thou shouldst die thou art miserably undone to all Eternity True it is God hath promised pardon and forgiveness to such as in truth and sincerity turn from their sins unto him but he hath not promised the morrow to him that deferreth If thou sayest though I am not sure to live another day yet I am likely being in good health and strength I answer Peradventure thou mayest live another day But what man in his right senses would put his Everlasting Salvation upon a Peradventure Peradvenâ—… thou mayest die the next day even whilst thou art 〈◊〉 in sensual pleasures and delights and then 〈◊〉 sad is thy case like to be to all Eternity The possiâ—… of a sudden and unexpected death should meâ—… be an effectual argument to perswade every man speedily without farther delay to reform and amend his life The Merchant having a fair Wind will not defer to hoise up sail saying we have time enough because it is possible the Wind may turn and he lose his opportunity The Husbandman having a fair day will not defer the carrying home his Corn when it is fit to take it in because it is possible the next day may prove 〈◊〉 In all cases about our worldly affairs a possibility of danger hath the force of an argument for present care And why should it not as well awaken our Souls to a speedy amendment of our ways 2. Thou who still delayest to hearken unto the Call of God in the Ministery of the Word woing and beseeching thee speedily to abandon thy sins and to walk in the ways of holiness know assuredly that he will not always wait on thee his patience will not ever attend thee As there is a time of Grace in which the Gate of Mercy stands open so there is a time of Judgment in which this Gate will be shut and aâ—…l possibility of entry taken away Psal. 32. 6. David speaketh of a time in which God may be found which implieth that there is a time in which God will not be found Though thou cryest out against thy sins and cryest unto God for mercy yet will he not hear thee but turn a deaf ear to all thy prayers So the Lord threatneth Prov. 1. 24 25. Because I have called you to amendment and reformation and ye refused to hearken unto me But have set at nought all my counsels and would none of my reproofs I will also laugh at your calamity I will mock when your fear cometh Then shall they call upon me but I will not answer they shall seek me but they shall not find me For the Lord usually punisheth the slighting of his Grace in our younger years with the denying of it in our elder Hence it is that the Apostle S. Paul so much presseth the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the very now Behold saith he NOW is the accepted time NOW is the day of Salvation 2 Cor. 6. 2. The time present is the only time the time to come is no time but a matter of meer uncertainty And therefore saith he Heb. 3. 7. To day if ye will hear his Voice harden not your hearts Where the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to day signifieth the time present and implieth that the present opportunity of Gods offering Grace ought to be imbraced thou must hearken unto him now that he calleth upon thee in the Ministery of his Word and motions of his Spirit to give over thy sinning Trade and give up thy self unto him and his service Now that God hangs forth the White Flag of Mercy and is willing to be gracious to thee Now that Christ is woing and beseeching thee to cast away thy sins and to cast thy self upon him to own him for thy Lord and Saviour Now that the Spirit of God is striving with thee surely it will be thy wisdom speedily to turn from thy sins unto him If thou put him off till hereafter and thereby quench the motions of his Spirit how justly may he for ever reject thee 3. Thou who upon a pretence of having time enough before thee dost procrastinate and delay to look after God and Heaven consider as the weightiness so the multitude of works to be done by thee in order to thy Salvation Hast thou not a dead Soul to be quickned a dark understanding to be enlightned with the knowledge of God and of his Son Jesus Christ an hard heart to be softned a proud heart to be humbled an unclean heart to be purified and cleansed a multitude of head-strong lusts to be mortified and subdued manifold temptations to be resisted and conquered Hast thou all these and many more things to do in reference to thy future happiness and yet wilt thou trifle away thy precious time in vanity and pleasure yea in sin and wickedness saying thou hast time enough before thee Know that the forementioned
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
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
Consider how God expects to be honoured by our thoughts as well as by our words and actions by the workings of the heart as well as by the way of the life Holy thoughts are something of the root of an holy life who knows how much precious fruit may be in a good thought It 's true if they die as soon as they are born and bring forth nothing God will but lightly regard them but there is great hope that where the Grace that is in the heart does put forth into holy thoughts it will thence spring up into holiness of life Therefore O Young Man forget not daily to render unto God thy Thought-service as well as thy Tongue-service and the rather because thou hast more opportunities for the one than the other Thou hast not always opportunity for outward performances but thou mayst when thou pleasest think of God and the matters of Eternity where-ever thou art What can hinder thee from giving a Visit to Heaven every hour and oftner Send these winged Messengers up constantly let there be frequent comings and goings betwixt Heaven and thine heart let thy Messengers go up and they will doubtless bring thee down gracious and comfortable returns He whose eye is much upon God his Eye will affect and warm and quicken his heart and beget upon it the very Visage and Image of God in the view of whose Face he lives These good Spies sent up in search of the good Land above will return with such Clusters of the precious Fruits thereof as will revive and incourage and also strengthen the heart for that hard service it may be put to in its journey thither None make such haste Heaven-ward and such sensible Progress in their way as they whose eye is continually there 7. Whensoever thou goest unto God in Prayer amongst other thy sins bewail the multitude of vain worldly wanton thoughts that lodge in thine heart and there Revel it day and night Think it not enough to confess the outward acts of sin but likewise the inward contemplative wickedness and speculative filthiness which is in thine heart For the outward acts of wickedness are no more transgressions of the Law than the inward thoughts which do beget and produce the outward acts And sinful thoughts are the more abominable for that they are the Fountain and Original of all actual sins Such therefore as please themselves with this fancy that they were never guilty of outward acts of Uncleanness Drunkenness Murther Oppression and the like so long as they entertain and harbour inward lusts after those or any other sins and live in contemplative wickedness they shall find those to their cost and woe as dangerous as the outward gross acts of wickedness and uncleanness Besides we ought to bewail our vain thoughts because of the number of them which indeed are numberless Not a moment of our lives but swarms of vain thoughts arise in our hearts so that though they may be accounted lesser sins in comparison of outward gross acts yet by reason of their multitude they may prove as dangerous as they Many Sands by their multitude may sink a Ship as well as a few great Mill-stones So vain wicked worldly wanton thoughts by reason of their number and multitude may sink a Soul to Hell as well as a few outward gross acts Therefore O Young Man thou hast cause to humble thy self for thy sinful thoughts as well as for thy sinful words and actions And having confessed them unto God then amongst thy Petitions let one be for Grace to inable thee to keep down all wicked wanton thoughts and to give thee his sanctifying Spirit which may spiritualize thy carnal heart making it more holy and heavenly fit to produce heavenly thoughts CHAP. XIX Of the well ordering and governing our Words II. AS thy thoughts must be well ordered and governed so likewise thy words which is of special importance for preservation both of our outward and inward peace and wherein consisteth much of the truth and reality of our Religion For if a man seem to be Religious and bridleth not his tongue but breaketh out into bitter and reviling speeches that mans Religion is vain or to no purpose Iam. 1. 26. Though his Profession be glorious yet it will little advantage his Soul Therefore Solomon adviseth next to the keeping our hearts to keep our tongues Prov. 4. 23 24. we ought to be the more careful of our tongues 1. Because we are very prone to offend therein corrupt speaking being the ordinary issue of our corrupt nature 2. Christ hath delivered it as a certain truth That for every idle word that men shall speak they must give account in the day of Iudgment And that by our words we shall be justified and by our words we shall be condemned Mat. 12. 36 37. Because mens words do declare what their inward disposition is therefore by their words are they justified or condemned Beware therefore O Young Man that thou dost not vainly and causleslly increase thy accounts either by rotten and unsavoury or by idle and unprofitable discourses Far be it from thee to use this wind of words as Bellows to kindle against thy self the flame of Gods wrath here and the fire of Hell in the life to come But rather let it be thy care with the Prophet David To take heed to thy ways that thou offend not with thy tongue Psal. 39. 1. For thy better help therein take these few Directions 1. Be not too free of thy tongue but let thy words be few knowing that in multitude of words there wanteth not sin but he that refraineth his lips is wise Prov. 10. 19. And Prov. 17. 27. He that hath knowledge spareth his words and a man of understanding is of an excellent spirit knowing when to speak and when to keep silence and vers 28. Even a Fool when he holdeth his peace is counted wise because he hath this happiness not to discover his want of wisdom Many a mans folly and ignorance would not appear could he but keep his own counsel And the Apostle Iames Chap. 1. 19. exhorteth to be swift to hear and slow to speak To which purpose Nazianzen well observeth how God hath appointed a double guard to keep in the tongue namely the lips and two rows of teeth that it might be restrained from breaking out by this double fence Be not therefore lavish in words but sparing in thy speech for silence is an excellent Vertue and saveth many a mans Credit Reputation and Conscience 2. Let your converse one with another be more fruitful communicating your experiences your comforts and supports one to another exhorting one another and provoking one another to love and good works This questionless is one end of Gods bestowing his gifts and graces upon us that we might impart what we have received to the spiritual good and benefit one of another And hereby shall we increase and improve our own gifts and graces by communicating we
But O Young Men how many of you come far short of Aristippus though an Heathen Philosopher in this particular thinking it no disgrace to break the Peace but a disgrace to seek it Forgetting how Abraham humbled himself so far as to go to Lot for Peace and Reconciliation the Superiour to the Inferiour though the injury done was on Lot's part and not on Abraham's Surely whosoever will be the Children of Abraham must sollow the steps of their Father Abraham and though elder in years and greater in place yet go first to their Brothers for peace and reconciliation Yea herein we shall imitate God and thereby shew our selves the Children of our Heavenly Father who first seeks unto us who have grievously sinned and trespassed against him Alas if God had not began with us when should we have sought to him we should have stood out with him to all Eternity Now is it the honour of God to begin with us poor Creatures And is it not the honour of a Creature to begin reconciliation with his Fellow-creature 4. In a willingness to part with thy right for peace sake When men stand upon terms of extream right there peace is usually broken and contentions are ingendred The World may count this an Effeminate softness but it is the truest prudence I deny not but a man of a peaceable disposition may with a good Conscience seek to recover his own by Law provided that it be not for every small trifling matter and without all private revenge and inward hatred and after all amicable means and remedies have been used For the Law is to be used only as Physick for those diseases which cannot otherwise be cured 5. In a patient bearing the wrongs and injuries of others done unto thee Matth. 5. 19. saith our Saviour Resist not evil but whosoever shall smite thee on the right Cheek turn to him the other also c. which words are not to be understood simply and litterally but comparatively as if he had said Rather than revenge thy self by rising up against him that hath smitten thee on the right Cheek turn to him the other also that is be more ready to receive another wrong than retaliate the former raâ—…her than thou shouldst revenge thy self of a small injury be ready to receive a greater Neither is this exposition of our Saviour to be applied only to real blows to smiting by the hand but also by the tongue to the suffering of reproaches as if he had said If a man shall speak disgracefully and reproachfully of thee be so far from casting dirt in his face by reproaching and reviling him again as rather be ready to receive and bear greater reproaches and disgraces 6. In a willingness to forgive the wrongs and injuries of others offered unto us wherein we are like unto God in one of those Excellencies whereof himself glorieth For in Exod. 34. 7. where we have an enumeration of the Names of God wherein he glorieth this is one Forgiving iniquities transgressions and sins They therefore that forgive the wrongs and trespasses of others done unto them shew themselves like unto God in this his Excellency Besides our forgiving the trespasses of our Neighbours committed against us is made the condition of Gods forgiving of us Forgive and ye shall be forgiven Luk. 6. 37. And if ye forgive not men their trespasses neither will your Father forgive your trespasses A dreadful word to all such who are of implacable spirits who will revenge their wrongs but will not remit them Wouldst thou not be forgiven wouldst thou not that God should revenge upon thee the wrongs thou hast done him O tremble he will certainly do it he will not forgive thee unless thou forgive thy Brother Take heed what thou dost man retain not revenge no nor ill will in thine heart for 't is a vain thing to say I forgive whilest thou malignest in thy heart and retainest a grudge within thee Thou never forgivest till thou forget also so far forth as never to remember thy Brothers wronging of thee to his prejudice This is the forgiveness thou wouldst have from God that he remember thy sins no more And this is the forgiveness that God expects from thee to thy Brother and so he expects it that thou art at this point either forgive or thou shalt never be forgiven either forget thy Brothers trespasses or God will remember thine 7. In a readiness to do what good Offices of love and kindness we can unto those who have wronged us For which we have the Command of Christ Matth. 5. 44. But I say unto you love your enemies bless them that curse you do good to them who hate you It is not sufficient to speak friendly and peaceably but we must shew our peaceable disposition by doing good unto those who have wronged us To requite good for good is civil courtesie to requite evil for evil is malicious policy to requite evil for good is hateful ingratitude but to requite good for evil is true Christian Charity which goeth beyond all the Heathenish love in the World This is a Lesson hard to flesh and blood but the more difficult it is to nature the more earnest should be our endeavour and the more comfortable will be our practice 8. In a forwardness to make peace between others who are at variance This is accounted by many worldly Politicians a thankless Office because they may incur the displeasure and lose the friendship of both Parties But what if thou shouldst lose the frendship of one or two men yet by doing thy duty to thy Neighbour thou shalt gain the favour of God which will abundantly recompence the loss of any mans Friendship Besides though it should prove a thankless work yet there is a blessing promised thereunto Mat. 5. 9. Blessed are the Peace-makers for they shall be called the Children of God that is they shall attain to this Priviledge and Prerogative to be the Children of God And saith the Apostle James 3. 18. The fruit of Righteousness is sown in peace of them that make peace that is such as make peace between others do sow the seeds which afterwards will yield sheaves of comfort into their bosoms Yea by labouring to make peace they sow the seed of everlasting reward which afterwards they shall receive So that the glorious rewards which follow this duty do abundantly recompence the inconveniencies and mischiefs which sometimes accompany the same CHAP. XXVII Sheweth how to carry our selves towards others II. ANother Duty incumbent on thee which relateth to others is this Be affable and courteous unto all avoiding all morose and supercilious behaviour Religion requires Courtesie as well as Piety Good Manners together with Good Consciences Many Moral men who have no saving grace yet herein carry themselves like Christians What a shame is it then for Christians who have truth of Grace in them not to carry themselves like Moral Men This will exceedingly grace your carriage and make your
free gift of God which he seldom bestoweth on those in their old age who have neglected it all the former part of their lives And he that refuseth to turn when God calleth him provoketh God to give him over to the hardness of his own heart so that he cannot turn 11. Another incouragement is taken from the Mercy of God God say they is merciful and gracious yea rich in mercy whose arms are ever open to receive all poor sinners who come unto him and therefore we hope to find mercy at last though we never sought it before A. 1. True it is God is merciful yea abundant in mercy but to whom will he extend his mercy surely to poor penitent sinners who in truth turn from their sins and devote themselves to him and his service but thou who delayest and puttest off thy repentance from time to time must not expect to partake one drop thereof Though the Lord be ready to imbrace all poor penitent sinners in the Arms of his Mercy yet will he wound the head of his Enemies and the hairy scalp of such an one as goeth on still in his trespasses putting off his amendment from day to day Psal. 68. 21. 2. Know that as God is rich in Mercy so likewise abundant in truth and will shew no mercy to sinners in a way derogating from his truth Now as God hath promised in his Word to receive such into his favour who without delay will turn from their sins unto him and keep his Statutes Ezek. 18. 21. so in his Word hath he threatned destruction to such as put off their repentance when he calleth upon them to turn as Pro. 1. 24. Every Word of God will certainly have its accomplishment When therefore thou presumest on the Mercy of God remember withal that he is a God of Truth and as sure as God is true if thou continuest in thine ungodly course of life thou wilt perish for ever notwithstanding God is merciful For all the ways of the Lord are Mercy and Truth unto such as keep his Covenant and his Testimonies Psal. 25. 10. 3. Know that God is Iust as well as Merciful and will by no means clear the Guilty As he hath prepared Heaven for some so Hell for others and it is very just that such should be cast into Hell who will not accept of Heaven upon Gods terms by a speedy turning from their sins and giving up themselves unto him Thou therefore who blessest thy self with a false perswasion of Gods Mercy and thereupon runnest on in a course of sin know that thereby thou dost deceive thine own Soul for thou wilt at last find that the Lord is just as well as merciful just in executing his wrath upon obdurate and wilful sinners as well as merciful in receiving your penitent sinners into favour As God to shew the riches of his mercy converteth some in their elder years so to shew the glory of his Justice he leaveth others and those the greatest part to die in their sins 4. It is a mercy that sinners can never enough admire that upon repentance they may be received into favour but it is a wicked perverting this mercy of God if instead of leading us to repentance it should incourage us to defer the same from day to day Because God is merciful shall we be so ungrateful as thereupon to run on in a course of sinning against him presuming on his mercy to the last Because God is gracious shall we thereupon prove the more ungracious and rebellious against him and his Commandments That be far from us Yea rather seeing the Lord is merciful and gracious let us be the more ashamed to sin against so good and gracious a God Let not the mercy of God occasion us to take any incouragement to sin against him but rather let the consideration thereof be an effectual argument to prevail with us speedily to turn from our sins unto him and to walk in the ways of holiness Surely if there were any ingenuity in us his love to us would constrain us to love him again His mercy to us would work in us both a care to please him and a fear to offend him III. Another incouragement is taken by many from the patience and long-suffering of God because he long bears with them in their wicked and ungodly courses not executing his wrath upon them Eccl. 8. 11. Because sentence against an evil work is not executed speedily therefore the heart of the Sons of men is fully set in them to do evil Because the Lord is slow in executing vengeance on wicked men therefore are their hearts exceedingly hardened in their sinful ways so that they go on impenitently therein abusing the long-suffering of God unto presumption which should have led them to repentance But know that though the Lord doth bear long with some sinners yet not with all How many have we known in our own experience have been suddenly surprized and cut off in the very act of sin not having so much time and strength as to say Lord have mercy upon me And assuredly the slower God is in striking the heavier will be his stroak tthe Curse and Wrath of God for thy going on still in thy trespasses will be more grievous on thee at the last IV. Another incouragement is taken by many from the example of the converted Thief on the Cross who had spent all the former part of his life in wickedness and profaneness A. 1. It is a single example of extraordinary mercy there being not one more in all the Bible It is the saying of S. Austin Unus misericordiam invenit hora ultima ne quis desperet unicus ne quis praesumat That one man was received to mercy at the last hour that none should despair and but one that none should presume For this one man that repented at the last many thousand instances might be brought of such who putting off their amendment from day to day have at last perished in their sins What folly then must it needs be in any to put himself in a way wherein so many have miscarried 2. Christ wrought this rare Miracle of Mercy upon an extraordinary occasion namely to honour the ignominy of his Cross. When his Humane Nature was lowest then would he manifest the power of his Divine Nature whereby Christ shewed what he could do not what ordinarily he would do And being an extraordinary act of Christs Mercy and Power it can make no general rule What ground of hope then can this afford to thee who wilfully spendest thy Youth and younger years in the service of sin and Satan in hope to find mercy at the last 3. Though the Thiefs repentance was late even at the close of his life yet it was so soon as he heard of Christ. For it doth not appear that he either saw or heard of him before whereas thou hast often heard of Christ in the Ministry of the Word yea been called and invited
to cast away thy sins and to cast thy self upon him to come unto Christ that thou mightst be saved and yet hast slighted and rejected his gracious invitations and quenched the good motions of his Spirit therefore thy case is far different from his 4. Though the Thief continued in his wicked and ungodly course of life to the last and then became a true Convert yet can it not be proved that he purposely put off his repentance to that day But questionless he persisted in his sinful ways till the hour of death through ignorance and not through wilfulness whereas thou designest to follow thy sinful lusts and pleasures all thy life long at least the best and greatest part thereof and then at the last to resign up thy self to God and his service Therefore his late repentance can be no ground of incouragement unto thee who wilfully resolvest to go on in thy wicked courses so long as thou hast time and strength CHAP. VI. Containeth Directions suitable to Young Men. HAving answered the Objections of some Young Men against their early serving of God I come now to give you some Directions suitable to your state and condition 1. Labour to be well rooted and grounded in the principles of Religion otherwise you will soon be carried away with every wind of Doctrine and so made a prey to every seducer Observe who they be that are easiest seduced by Papists Quakers and false Teachers and you will find that they were such who were never well grounded in the Principles of Religion Ephes. 4. 14. They are said to be Children in understanding who are tossed to and fro and carried away with every wind of Doctrine implying that weak and ungrounded Christians are aptest to imbrace every false and erronious Doctrine Whereas the Martyrs being well grounded in the Principles of Religion could not be removed from the Truth by all the Arguments of the most Learned Doctors As therefore thou wouldst be preserved from all erronious Doctrines and damnable Heresies labour in the use of all means God hath sanctified that thou mayst be well rooted and grounded in the truth To that end 1. Learn some good and sound Catechism If thou canst not get it by heart then read it over again and again Thou mayst read and hear much and yet never attain to a well-grounded knowledge in Religion till thou beest well instructed in the Principles of it This the Apostles well knew therefore they delivered to their several Churches a Form of Doctrine which contained the Fundamental Principles of Religion which every Member thereof was perfectly to learn Rom. 6. 17. 2 Tim. 1. 13. Heb. 5. 12. and 6. 1. Whosoever shall think to attain unto any sound knowledge in Religion meerly by hearing the Word preached before he be well grounded in the Principles thereof will find it a hard work and understand by his experience how necessary the laying a good Foundation is to his building up in Faith and Holiness 2. Take all opportunities of reading the writings of godly learned men who by their labours have cleared the main and principal points of Religion And amongst the many Books now extant be sure you rather make choice of such as do soundly inform the judgment and work powerfully upon the heart and affections than of such as containing little but frothy conceits of wit do only please the phantasie with fruitless flashes 3. Especially be frequent in reading the holy Scriptures which contain not only the Principles of Religion but also all necessary truths to be known and practised Yea as David speaketh Psal. 119. 105. Thy Word is a Lamp unto my feet and a light unto my path It giveth wisdom to the simple and to the young man knowledge and discretion For this Timothy is commended That he had known the Scriptures from his Childhood 2 Tim. 3. 15. II. Return to the Lord Repent and be converted to God Conversion being so great and necessary a duty and so especially included in that remembring of our Creator required in the Text I shall insist a little the more distinctly upon it and shall 1. Open the nature of it 2. Press thee to it 1. For the nature of Conversion it is a turning or coming back to the Lord. Sin is our departing or going away from God Impenitence in sin is our keeping away from him Conversion is our return or coming back to God It is our coming back 1. From unbelief to faith in God 2. From our enmity and rebellion unto friendship and obedience to God 1. It is our coming back from unbelief to faith in God Every Convert is become a Believer The unconverted World are all concluded in unbelief Rom. 11. 32. In Conversion we are fetched out from that wretched multitude of unbelievers Converts and Believers signifie the same persons in Scripture-sense This faith we are converted to comprehends in it three things 1. Our sealing to the truth of God 2. Our adventuring upon the truth of God 3. Our resigning our selves to the government of the truth 1. Faith is our sealing to the truth of God or our belief of the truth of the Word of God Ioh. 3. 33. He that believeth hath set to his Seal that God is true It is our belief of the truth of the Scriptures in general and in special of the truth of the Gospel It is our sealing to Christ or our believing that he is the Messiah of God and the Saviour of the world that this is the Stone that is laid in Sion on whom whosoever believeth shall not be confounded 1 Pet. 2. 6. that in him there is Salvation and none other Act. 4. 12. 2. Faith is our adventuring upon the truth of God an adventuring our lives an adventuring our Souls upon the truth of the Word of God and upon that Jesus concerning whom this Word bears witness Faith is an adventuring for the other world The object of Faith are things not seen Heb. 11. 1. that is the invisible world The Scripture tells us of another stare a more blessed and glorious state than that we here are in this blessed state is in the other world which however it cannot now be seen yet Faith hath such evidence that there is such a state that it will adventure for it Believers are Merchants Matth. 13. 45. Merchant-adventurers that will adventure all they have their whole Stock and Patrimony for the riches of that good Land Believers are adventurers for the other world and they trust their whole adventure with Christ he shall be their Pilot yea he shall be their Ark to bring them into the holy Land above Whither art thou bound O believing soul For Canaan for Ierusalem which is above I am bound for Heaven But art thou sure that there is such a place as Heaven and such blessedness there So sure I am that I will adventure all upon it But who is it shall bring thee to Heaven Iesus of Nazareth he who suffered the just for