a looking-glass for children being a narrative of god's gracious dealings with some little children / recollected by henry jessey in his life time ; together with sundry seasonable lessons and instructions to youth, calling them early to remember their creator, written by abr. chear ... approx. kb of xml-encoded text transcribed from -bit group-iv tiff page images. text creation partnership, ann arbor, mi ; oxford (uk) : - (eebo-tcp phase ). a wing p estc r ocm this keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the early english books online text creation partnership. this phase i text is available for reuse, according to the terms of creative commons . universal . the text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. early english books online. (eebo-tcp ; phase , no. a ) transcribed from: (early english books online ; image set ) images scanned from microfilm: (early english books, - ; : , : ) a looking-glass for children being a narrative of god's gracious dealings with some little children / recollected by henry jessey in his life time ; together with sundry seasonable lessons and instructions to youth, calling them early to remember their creator, written by abr. chear ... h. p. jessey, henry, - . cheare, abraham, d. . the third edition, corrected and amended. p. printed for robert boulter ..., london : . included are elegies on departed friends by abraham chear. reproduction of original in cambridge university library. entry for j cancelled in wing ( nd ed.). created by converting tcp files to tei p using tcp tei.xsl, tei @ oxford. re-processed by university of nebraska-lincoln and northwestern, with changes to facilitate morpho-syntactic tagging. gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. eebo-tcp is a partnership between the universities of michigan and oxford and the publisher proquest to create accurately transcribed and encoded texts based on the image sets published by proquest via their early english books online (eebo) database (http://eebo.chadwyck.com). the general aim of eebo-tcp is to encode one copy (usually the first edition) of every monographic english-language title published between and available in eebo. eebo-tcp aimed to produce large quantities of textual data within the usual project restraints of time and funding, and therefore chose to create diplomatic transcriptions (as opposed to critical editions) with light-touch, mainly structural encoding based on the text encoding initiative (http://www.tei-c.org). the eebo-tcp project was divided into two phases. the , texts created during phase of the project have been released into the public domain as of january . anyone can now take and use these texts for their own purposes, but we respectfully request that due credit and attribution is given to their original source. users should be aware of the process of creating the tcp texts, and therefore of any assumptions that can be made about the data. text selection was based on the new cambridge bibliography of english literature (ncbel). if an author (or for an anonymous work, the title) appears in ncbel, then their works are eligible for inclusion. selection was intended to range over a wide variety of subject areas, to reflect the true nature of the print record of the period. in general, first editions of a works in english were prioritized, although there are a number of works in other languages, notably latin and welsh, included and sometimes a second or later edition of a work was chosen if there was a compelling reason to do so. image sets were sent to external keying companies for transcription and basic encoding. quality assurance was then carried out by editorial teams in oxford and michigan. % (or pages, whichever is the greater) of each text was proofread for accuracy and those which did not meet qa standards were returned to the keyers to be redone. after proofreading, the encoding was enhanced and/or corrected and characters marked as illegible were corrected where possible up to a limit of instances per text. any remaining illegibles were encoded as <gap>s. understanding these processes should make clear that, while the overall quality of tcp data is very good, some errors will remain and some readable characters will be marked as illegible. users should bear in mind that in all likelihood such instances will never have been looked at by a tcp editor. the texts were encoded and linked to page images in accordance with level of the tei in libraries guidelines. copies of the texts have been issued variously as sgml (tcp schema; ascii text with mnemonic sdata character entities); displayable xml (tcp schema; characters represented either as utf- unicode or text strings within braces); or lossless xml (tei p , characters represented either as utf- unicode or tei g elements). keying and markup guidelines are available at the text creation partnership web site . eng children -- religious life -- early works to . youth -- conduct of life -- early works to . - tcp assigned for keying and markup - aptara keyed and coded from proquest page images - jason colman sampled and proofread - jason colman text and markup reviewed and edited - pfs batch review (qc) and xml conversion a looking-glass for children . being a narrative of god's gracious dealings with some little children ; recollected by henry jessey in his life-time . together with sundry seasonable lessons and instructions to youth , calling them early to remember their creator : written by abr. chear , late of plymouth . the third edition , corrected and amended . to which is added many other poems very sutable . as also some elegies on departed friends : made by the said abraham chear . all now faithfully gathered together , for the benefit of young and old : by h. p. psal . . . come and hear , all ye that fear god , and i will declare what he hath done for my soul. deut. . . now therefore write ye this song for you , and teach it the children of israel ; put it in their mouths , that this song may be a witness for me , &c. london , printed for robert boulter , at the turks-head in cornhil , . to the reader . thou hast here ( gentle reader ) brought to thy view , in the first part of this book , a narrative of the gracious dealings of god with several children , and what they gained in an early looking heaven-ward , in which thou mayest see and behold the condescention of the lord to such little ones , in opening their understanding , and giving them a sight and sense of their undone estate by nature , from whence they were made to seek and enquire after a saviour , and by grace helped to apply and improve his gracious calls and invitations to a full satisfaction in , and by faith a cleaving to his undertakings , as the alone way and means to salvation , to their great comfort here ▪ and firm hope of glory hereafter . all which was wonderfully effected , to the praise of the free grace of god , and admiration of relations and beholders ; and now presented to thee , being first written by that faithful servant of the lord , mr. henry jessey ; who in his life time gave it me to transcribe , in order for the then printing : but it being small , i waited to have somewhat to adjoyn to it , which providence hath lately brought to my hand as that which is worthy of publication , being the fruit of some idle hours of that servant of the lord mr. abraham chear , whilst in bonds for the truth of christ ; wherein he expresses his well-wishes to the souls of divers poor children , towards whom he then stood nearly related , and dearly affected , as by the second part hereof you may largely see : and if helped of god to make improvement of it , so as carefully to mind , and heedfully to walk in the practice of what is seasonably advised in the said discourse ; you will have great cause to bless the lord for such endeavours , now published for your profit and advantage . the motive provoking me thus to recollect this little book , is chiefly from consideration of my daily observation of youths great need of all endeavours to prompt them to that which is good , they being naturally addicted to be drawn away through their own inclinations , and the powerful prevalency of satan to sin and disobedience ; by which they wrong their precious souls , prov. . . thereby incurring gods displeasure to their daily hardning their hearts from his fear , and following the sins and pleasures of this vain world , until they are prepared as vessels of wrath fitted for destruction and perdition ; which is the certain effect of sin ruling and reigning without restraint in the hearts of the children of disobedience , col. . . which evil and judgment may be timely prevented , by hearkning to gods call , prov. . . seeking and serving him betimes , prov. . . believing his word , avoiding evil company , prov. . , . slighting the allurements of present pleasure , and the sinful delights of the flesh , and by making good-men examples to walk after , prov. . . heb. . . . chron. . . and therein esteeming and highly prizing the excellency of the lord jesus , in all his glorious undertakings for poor sinners , phil. . . cleaving to his righteousness only for justification and salvation , cor. . . which mercy is greatly desired may accompany the reader of this little piece , whereby he may say it was worth perusing , for that by it the lord made him to consider his latter end , and remember him in the dayes of his youth , so as to make his calling and election sure , as did these pretty children . that being my aim and end in the publishing hereof , i shall daily wait for its success , and remain yours , in true desires after your eternal happiness . h. p. go little book , and speak for them that be lanch'd with great safety to eternity ; engaging others , by what they did find , their everlasting peace chiefly to mind . their names are blest , and had in memory ; they served god , and thence in peace did die . all you that read , be earnest to obtain true faith in christ , which will be lasting gain . and if , while young , god do his work begin vpon your soul , take hee● , beware of sin ; it will prove to your crown another day , to cleave to righteousness , whilst yet you may . preceed in fear , in love , with true delight , vnto the lord , to serve him with your might , observe the lessons given by abram chear , that they your soul may unto christ endear . such songs are good , if well improved be , sung by experience ▪ with soul harmony . the truths therein inserted , make your own , by practice in true love to christ alone : mind chiefly now your everlasting rest , that in compare with all things is the best . love god , and fear him in sincerity , so shall you praise him to eternity . london , th month , day , . h. p. of hopeful young children , ( the great joy of their parents , ) remembring their creator in the dayes of their youth ; being trained up in the holy scriptures from their infancy . first , of mary warren , born in may , aged ten years in may . when his child was about five or six years old , she had a new plain tammy coat ; and when she was made ready , was to be carried with other children into morefields : but having looked upon her coat , how fine she was , she presently went to her chair , sate down , her tears running down her eyes , she wept seriously by her self ; her mother seeing it , said to her , how now ? are you not well ? what is the matter that you weep ? the child answered , yes , i am well , but i would i had not been made ready , for i am afraid my fine cloaths will cast me down to hell. her mother said , it 's not our cloaths , but wicked hearts that hurt us . she answered , aye mother , fine cloaths make our hearts proud . the scriptures being daily read in the house , when one had read luke . she laid to heart the end of the chapter , how mary sate at christs feet and heard him : and martha complained ; and jesus said , martha , martha , thou art careful , and cumbred about many things ; but one thing i● needful , mary hath chosen that good part that shall not be taken from her . hearing this , the tears ran down , and she wept sore . being asked the cause , she said , i am not like this good mary , i know not that one thing needful . thus tender was her heart at that age. in february . the night after general monck had sent his leter to the parliament to put an end to their sitting by such a time ; bonefires being made the night following all over london , and some before her fathers door : when some went down to see them , this child would not : but going to the window , and looking out , hearing such roaring and rantings in the burning of rumps , and drinking of healths there ; she came back , and the tears running down her cheeks , she said thus , here is a deal of wicked joy , they know not but they may be dead before the morning ; methinks i see our sins fly up to heaven as fast as the sparks fly upward . this that next follows , was written about october . . it being days now that she had taken nothing but water , with a little sugar , till tuesday last ; and ever since that , she will not take it with sugar , but water only , without crying out , ( her speech being of late taken away from her ) and that by forcing it into her by a syringe , she having an impostume in her stomach , as it appeared afterwards , not taking food at all for divers dayes . what next follows was written by her father , on friday night , octob. . . she sent for me to speak with me , and when i came , i asked her what she would have with me : she answered i have but a short time to live , i pray you be loving to my poor mother . afterwards he speaking of loving her , she said , i pray manifest your love to my poor mother . her mother asked her if she were willing to die ? she answered aye , very willing , for then i shall sin no more , for i know that christs blood hath made satisfaction for my sins . ● asked her , if i should go down ? she answered , i have done with you now , you may if you please . next night , octob. the th . her mother going softly to the chamber-door , she heard her speaking alone , and she listned , and heard her say this , come lord jesus , come quickly , & receive they poor creature out of all my pains . on the lords day , ( octob. . ) she said thus , here is n●thing here but sin , i am willing to die , but either to live or to die , which she lord pleaseth , his will be done , and so it will , whether i will or no. on tuesday at night , octob. . seeing her mother weeping , she said , mother do not weep for me , but leave me to the lord and let him do with me what he pleaseth . and then clasping her arms about her mothers neck , her mother said , thou embracest me , but i trust thou art going to the embracings of the lord jesus : she answered , mother , i know it , that when i go from hence , i shall go into health and happiness ▪ or else i should not undergo all my pains with so much patience , ( she having been in very great pain , having an imposthume in her stomack . ) one day when nurse came to see her young sister sarah , her sister ann being with her , she said to her sister , go , see nurse : her sister said , she was loath to leave her alone ; she answered , i am not alone , for the lord is with me , as it is in john , i am not alone , for the father is with me . she feeling a sore pain in her side , her mother said , she would apply something to it . she answered , no , the lord jesus hath undergone a great deal more for m● . more expressions of mary warren . she having been very ill and speechless for some dayes , her father had desired mr. john simpson , and mr. palmer , late of glocestershire , and mr. jessey , to come to his house and pray for his sick and much pained daughter . on friday novemb. . . these met then , and sought the lord earnestly on her behalf , her father having first declared to them his daughters afflicted condition ; and the more to affect them therewith , he there read to them , what he had formerly written of her gracious expressions , ( those before recited ) from octob. . . there being present also mr. greensmith and his wife ; also that grave matron mris. adkins , a ministers widow ; with divers other christian friends . that relation the more affecting their hearts to pray for her ; after these and another minister had prayed for her , and were gone , in hopes the lord would some way return a gracious answer though they could see nothing at their departure : it pleased the lord the evening following to open her mouth that had been speechless for many dayes ; then she spake to the maid to call her mother , and when she came , she said thus ; pray you mother take off these plaisters , for i would not have them ; i would have no doctors , or apothecaries for god shall be my physician , and he will heal me : if i could have spoken before these playsters were a laying on , i would not have had them laid on . if my speech should be taken away again , do not trouble me with any more things , for the lord hath fed me with the food of righteousness and gladness . sometimes when you laid victuals upon a trencher , i snatcht it away ; i would not destroy gods good creatures , when i am in my fits : if any thing lye on the cloth before me , take it away . though you take water to wash my mouth , there is none goeth down , for i have no nourishment by any thing but god , no more than by this rag , ( taking one in her hand . ) i do not value the things of this world no more than dirt . her mother had told one , that she thought her daughter had assaults of satan , she once looked very gashly : and now her daughter said thus ; once i think i looked gashfully , and turned my head on one side and on the other ; satan stood upon my left side , and god was upon my right side , and opened the gates of heaven for me ; and he told me , satan should not hurt me , though he sought to devour me like a roaring lion. something being burning that gave her offence , she said , i perceive you burn something ; but do not trouble me , for i cannot smell . i am very sore , from the crown of my head to the sole of my foot ; but i am so full of comfort and joy that i do feel but little of my pain ; i do not know whether i shall live or die but whether i live or die , it will be well for me ; i am not in trouble for my sins , god is satisfied with his son jesus christ , for he hath washt them away with his blood. another time when she had been speechless , and began to speak , she said , i have been so full of joy and gladness , when i was silent ; i am not able to express it . when her mother syringed her mouth with water , she said , she could not relish it , but desired to try a syringe of beer ; which when she had , she said , it relished worse than the water : then she desired a syringe of milk ; which when she had it , she said , i cannot relish any thing : but ( said she ) i will wait upon the lord to see what he will provide for me . then her sister standing by , she said , sister betty , and sister ann , be sure your first work be in the morning to seek the lord by prayer , and likewise in the evening ; and give thanks for your food : for you cannot pray too often to the lord ; and though you cannot speak such words as others have ; yet the lord will accept ●f the heart : for you do not know how soon your speech may be taken away as mine was . she desired her mother , thus ; do not let 〈◊〉 much company be here late at night , lest it ●hould hinder them from seeking the lord in duty 〈…〉 . she said further , when i was first ill , and went about the house , i was not under trouble for my sins at all , neither am i now troubled with satans temptations , for the lord hath trampled him under his feet . she said also , when i can hear or understand , i will tell some body , that they may come and read by me , for i love to hear the word of god read to me , ( for then she could not hear ) . another time . she spake to the maid to call her mother , saying , i have something to say to her ; and when her mother came , she said , if my speech be taken away , and should be a great while so , that then i may have no doctor , apothecary , or chirurgion come at me ; and that i may not have any more physick given to me : and be sure to take notice of my words ▪ for they look more at the physick , than at the power of god ; and if you suffer them to give me any more things the lord will be angry with you , and will bring a greater affliction upon you in some of my other sisters . i know the lord can open the passage of my throat in a moment , and cause me to take food ; or , he may let me lie a great while in this condition ; as for washing my mouth with water , i find no more , but only to wash the phlegm . but i am f●d with the bread of life , that i shall never hunger ; and do drink of the water , of life , that i shall never thirst more . i know not whether i shall live or die ; but if i die , and if you will have a sermon , i desire this may be the text ; the place i do not know , but the words may be comfortable to you ; that david , when his child was sick , he cloathed himself in sackcloth , and wept ; but when his child was dead , he washed and ate bread : for you have wept much , while i have been sick ; and if i die , you have cause to rejoyce . she said , my soul also was so full of comfort , that i would have spoken much more : but her speech being almost gone , she said , if it please the lord that i might have my hearing and my speech , ( which would be a great miracle ) i should speak much more . novemb. . on the lords day , she said as follows ; when her mother had syring'd several things into her mouth ; as first water , which she not relishing , then water and vinegar , then vinegar and sugar , then milk , and none did relish with her , she said , here is but little comfort in these ; my comfort is in the lord , there is comfort indeed : though we may seek comfort here , and the glory of this world , yet , what is all that ? all will be nothing , when we come to lie upon a death ●ed , then we would fain have the love of god ▪ and cannot get it : i am full of comfort and joy . though the lord is pleased to let me lie under many pains , yet he knoweth what is best for his children ; he hath enabled me , and will enable me to bear them ; and though he should lay a hundred times more upon me , yet will i wait upon him , for he is my stay , and the hope of my salvation : my pains are nothing to the pains of hell , where they will never be at an end . and christ he suffered a great deal more for me then all this is ; he was bruised , buffeted , and spit upon ; and they platted a crown of thorns and put upon his head , and gave him vinegar to drink : but i have several things to take , though i cannot relish them . and they came out against christ with swords and staves , and christ did not open his mouth against them ; but rebukes peter for cutting the high priests servants ear , and bid him put up his sword into the scabbard , and said , shall not i drink of the cup that my father hath prepared for me ; though my pains are very great , yet i am so full of joy and comfort : i was very full of comfort before , but i am fuller of joy this hour than i have been yet . it is better to live lazarus's life , and to die lazarus's death , than to live dives his life ; he had his delicates , and afterwards would have been glad to have had lazarus dip his finger in water and cool his tongue . though the lord give satan power over my body , yet he hath promised he shall not hurt my soul. the devil could not go into the herd of swine till christ had given him leave : and though he stood at my left hand , and said , i am in filthy rags ; yet the lord stands at my right hand , and saith , i am but a fire-brand newly plucked out of the fire , and he will put on me his robes of righteousness . the last night i could not stir my head. hand , nor foot , but by and by the lord did help me to move my head a little , and at length my body . o what a good god have i , that can cast down and raise up in a moment ; but here is only looking at the physician ; as many , when they have been sick and well again , they say , such a physician , and such a physician hath cured them , & they neglect looking up to the lord. it is true , the lord doth appoint the means to make use of , but nothing will do us good , except he give a blessing to it . o that we had faith as that woman had , that had spent all upon physicians and did her no good ; & then came and touched the hem of christs garment ; and when christ felt vertue go out of him he asked his disciples , who touched him ? then she trembled , but christ said , rise up daughter , thy faith hath made thee whole . of the expressions of an hopeful child , the daughter of mr. edward scarfield , that was but eleven years of age in march , . gathered from a letter written by one fearing god , that lived in the house with the child . in august last , this child was sick of a feaver ; in which time she said to her father , ( who is a holy , humble , precious man , ) i am afraid , i am not prepared to die ; and fell under much trouble of spirit , being sensible , not only of actual sins , but of her lost estate without christ , in unbelief , ( as ephes . . . john . , . ) and she wept bitterly , crying out thus , my sins are greater than i can bear , i doubt god will not forgive them : telling her father , i am in unbelief , and i cannot believe : yet she was drawn out to pray many times in those words of psal . . for thy names sake , o lord pardon my sin , for it is great . thus she lay oft mourning for sin , and said , i had rather have christ than health . she would repeat many promises of gods mercy and grace , but said , she could not believe . when she had been complaining , that she was not prepared ; her father opening the bible , his eyes first fixed upon these words , ( in psal . . . ) lord , thou wilt prepare the heart , thou wilt cause thine ear to hear ; and he bid her take notice of the lords providence therein , ordering the opening of the book , and his eyes to pitch on these words . the next day , when she was mourning for sin , he opening it again , his eyes fixed on those words in ma●th . . blessed are they that mourn , for they shall be comforted . he bid her observe that providence of also . but as yet her time was not come , and she still mourned under her unbelief . the next day , being then the th of the th month . he praying that morning with his godly family , ( as his usual way hath been for many years to pray with them , and read the scriptures , or cat●chise them daily morning and evening ; ) behold and see what gracious incouragement the lord gave him in his service , as he was praying to this effect , ( that we might not look for any thing in us to rest in , or trust unto for our justitfication to stand righteous before god ; but only in jesus christ alone , who died for our sins at jerusalem , and rose again for our justification . ) whilst he was praying to that effect , the lord raised her soul up to believe ▪ as she told her father when prayer was ended , now i believe in christ , and i am not afraid of death . after this , she said , i had rather die than sin against god. since that time she hath continued quiet in mind , as one that hath peace with god. as for this young child i have been comforted in seeing her , and hearing her answer some questions propounded to her five years ago . her father saith , that since she was five years old , he remembred not that either a lie , or an oath hath ever come out of her mouth ; neither would she have wronged any to the value of a pin. henry jessey . here ends the first part . here follows now some of the fruits of mr. abraham chear's spare hours improvement , whilst a prisoner : made and directed to some he was nearly related to , and dearly affected . remember now thy creator in the dayes of thy youth . . sweet children , wisdom you invites , to hearken to her voice ; she offers to you rare delights , most worthy of your choice . eternal blessings in his wayes , you shall be sure to find ; oh! therefore in your youthful dayes , your great creator mind . . the joy that other pleasure brings , with vanities abound : ●ay ; when in straits they take them wings , vexations they are found . your very vitals thus decayes , and torments leave behind : oh! therefore in your youthful days , your great creator mind . . they may affect depraved sense while they subject your reason ; they say , to conscience , get you hence , and fear it for a season . but though a kind of sottish ease , you hereby seem to find , i beg you in your youthfull dayes , your great creator mind . . the dreadful danger heed i pray , of such strange wayes at length ; when you have sin'd your time away , and wasted all your strength ; be sure , in chains of darkness , these your hands and seet will bind : oh! therefore in your youthful days , your great creator mind . . observe how poor mortal men , their precious seasons spend , to satisfie those lusts , but then must perish in the end . this saving counsel , would you please upon your heart to bind : oh! in your early yourthful dayes , your great creator mind . . upon a world , vain toylsome , foul , a journey now you enter : the welfare of your living soul , you dangerously adventure if as the is●ue of your wayes , yo●ve happiness design'd : oh! in your early youthful dayes your great creator mind . . friends , parents , all who you affect , observe your budding spring ; your prosperous summer they expect , a fruitful crop will bring : a witness in this age to raise , to grace of every kind : oh! then in these your youthful dayes , your great● creator mind . . young isaack's , who lift up their eyes , and meditate in fields ; young jacob's , who the blessing prize , this age but seldome yeelds . few samuel's , leaving their playes , to temple work resign'd : few do , as these , in youthful dayes , their great creator mind . . how precious obodiah's b● , that feared god in youth ; how seldome timothy's we see , ●erst in the word of truth . few babes and sucklings publish praise , th' avengers rage to bind . oh! then in these your youthful dayes , your great creator mind . . few tender-hearted youths , as was josiah , judah's king ; ho●annah in the high'st ( alas ) how seldom children sing ? youth 's rarely ask for zion's wayes , they 'd rather pleasure find : but oh ! in these your youthful dayes , your great creator mind . . what children pulse and water chuse , continually to eat ; rather then conscience should accuse , for tasting royal meat ? would you not bow , a king to please , though tortures were behind ? oh! then in these your youthful dayes , your great creator mind . . those worthy mirrors of thier age , obtain'd a precious name ; their living patern should engage your souls to do the same . and though in this strait narrow way , you few companions find ; the rather in your youthful day , your great creator mind . . how worthy christ is , could you learn , to claim your flower and prime ; and how well pleasing 't is , discern to dedicate your time : you pleasantly would make essayes , to get your souls enclin'd , and gladly in your youthful dayes , your great creator mind . . this garland wreath'd of youthful flowers to jesus you would bring : this morn made up of golden hours , you would present the king. you 'd humbly bow , without delayes , grace in his sight to find ; and gladly now , and all your dayes , your great creator mind . more of mr. chear's verses , written to a young virgin , anno . sweet child , when i bethink what need there is of care , for precious souls to save themselves from snare ; that satan , as a subtil fouler , layes to take and keep them captive all their dayes in youthf●l folly , and in sensual rest , to keep them off from being truly blest ; what strange devices he hath to expel , their thoughts of judgment , death , of heaven , or hell ; and minding what engag●ments on me lie , to you , and others , christ to testifie , this song , i thought , you now and then might sing if god would follow it , to mind to bring your state by nature , and the gospel path , to set you free from everlasting wrath. if morn by morn , you in this glass will dress you , i have some hopes that god by it may bless you . . when by spectators i am told , what beauty doth adorn me : or in a glass , when i behold , how sweetly god did from me . hath god such comliness display'd , and on me made to dwell 't is pitty , such a pretty maid , as i should go to hell. . when all my members i compare , form'd by my maker's hand ; in what sweet order , strait and faire , each part together stand : how in the use of these might i , in vertue 's walks excell . 't is pitty when i come to die , all these should go to hell. . doth god my ornaments provide , of soft and good aray ; the which this age converts to pride , i am as vain as they . but when the thoughts of pride entice , such temprings i should quell ; by serious heeding this advice , i must take heed of hell. . if parents industry and care , should by the lord be blest , that they large portions could prepare , for me and all the rest . though many suitors this invites , my fortunes might excell : what would become of these delights , if i should go to hell ? . should wisdom , breeding , parts conspire , my spreading fame to raise : should courtly ladies me admire , and my perfections praise . though for endowments , rare and high , from all i bare the bell : what would these toys avail , if i at leng●●t be lodg'd in hell ? . if to seek pleasures , pastimes , sports , my fancy should be bent ; which city , countrey , town , or court , to please me can invent : though thus to satisfie my lust , with greediness i fell ; by weeping-cross , return i must or else go quick to hell. . doth beauty such corruption hide ? is comliness a bait ? do costly garments nouirsh pride ? hath treasure such deceit ? do complements breed vanity ? doth pleasure grace expel ? how little reason then have i for these to go to hell ? . 't is time i should without delayes , my 〈◊〉 state bethink ; th ●●gh god's forbearance , at my dayes of ignorance did wink . repentance he doth now expect , and learning to do well ; for plainly he doth this detect , this broad way leads to hell. . to chuse the new and living way , the gospel doth beseech me ; the heart of jesus , day by day , is open'd to enrich me . the tenders of new-cov'nant grace , would sin and guilt expel ; the promis'd spirit would me place , safe from the lowest hell. . would christ my spirit lead along , these tenders to embrace , i should have matter for a song , to praise his glorious grace . how first of goodness i was seiz'd from what a state i fell ; to what a glory god hath rais'd , a fire-brand pluckt from hell. to my cousin t. h. at school . kind kinsman ! complem●nts apart , yet love exprest with all my heart ; white i bethought what way was bes● , to gratifie a strong request ; and how to reach the proper ●nd , that was ●ssign'd me by a friend ; that i would write a seri●us line , your tender spirit to incl●ne , if possibly , from wanton things , which carry with them poysn●d 〈◊〉 , and kindly to attract your eye , from vanity to things on high : my thoughts to meeter were inclin'd , as thinking on a schollars mind , it might at first with fansie take , and after deep impressions make : which oh! if god would but inspire , convince of folly , raise desire ; discover beauty , kindle love , fix your delight on things above ; these weak endeavours then may stand , as christ's remembrances at hand . to warn you , folly to avoid , which hath such multitudes destroy'd ; and thence your nobler part incline , to meditations more divine ; which have a faculty to raise . immortal souls to frames of praise : by means of which , when you obtain , your spirit in a serious strain ; when vanity hath least respect ; and thoughts are fittest to reflect ; then from your treasure you may bring , this brief solil●quie , and sing , come soul ! let you and i , a few discourses have : shall we bethink , how near the brink , we border of the grave ? shall we surveigh our time , how vainly it is spent ; how youthful dayes consume in wayes , which age must needs repent ? the things which others please ; what profit do they merit ? what are the toyes , of wanton boyes , to an immortal spirit ? how will our reckoning pass , of pastim , pleasure , play , when every thought and deed is brought , unto the judgment day ? would not our time and strength , be better far imploy'd , if every thought , were this way wrought , how christ may be injoy'd ? should not a young man's way , be ordered by the word ? should not his mind , be still inclin'd ? to know and fear the lord ? if we behold our frame , our parts and powers compare ; sure , god intends some glorious ends , to form a piece so rare . a letter sent to a friend's child . sweet child . i pray you , think not long , e're i have sent my pr●●o●-song ; to turn , after a godly sort , your tongue , and thoughts , from sinful sport . pray let it frequently be brought , with holy fear upon your thought ; and when indeed your so●l is bent , on things that are most permanent . when least to foolish mir●h inclin'd , then from the treasure of your mind , this serious song , you forth may bring , ●ith gospel melody , and sing , lord what a worm am i ? what could'st thou here espie ? that ever thou , should'st humbly bow , on me to cast an eye ? what kind of love is this ? what reason can it have ? shall god through grace , himself abase , so vile a wretch to save ? how strangely was i made ? how curiously adorn'd ? i was at first , an heap of dust , which sin hath quite deform'd my matter , earth and clay , form'd by a power divine : sure god would hide , all cause of pride from every thought of mine . my childish thoughts would cease , on vanity to stay , could i bethink , i 'm on the brink of danger day by day , temp●ations lead to sin ; sin doth of good bereave me : cloathes , beauty , streng●h , and life at length are all at hand to leave me . why then should gay att●re , yield so much food to pride ? what glory 's in a beareous skin , that so much filth doth hide ? why should the fond delights of parents puff me up ? such boundless love , doth often prove , to both a bitter cup. why should the highest joyes of sin subject my reason ? the sinful sports of princes courts , last only for a season . lord let my soul be rais'd , and all its powers incline . on eagles wings , to follow things , that are indeed divine . those depths that from the wise thou pleasest to conceal ; mysterious things , obscur'd from kings , to me a babe reveal , that from an infants mouth , a suckliugs lips inspir'd ; thy glorious name , may purchase same , and christ be more admir'd . let me thy beauty see , thy countenance behold : thy rayes of grace , fixt in my face , more rich than massy gold. let royal robes of praise , and righteousness adorn me , which may me bring , before the king , how ever mortals scorn me . let treasures of thy grace , a portion rich endow me ; in lasting bags , though here in rags , men scarce a bit allow me . if comeliness i want , thy beauty may i have ; i shall be fair , beyond compare , though cripled to my grave . and if above it all , to christ i married be ; my living springs , oh king of kings , will still run fresh in thee . vpon a bible sent as a token to a young virgin , wherein the worth of the holy scripture is minded . while i was musing what was 〈◊〉 unto your hands to send ▪ that of your souls eternal rest , my care i might commend ▪ the holy scriptures i bethought , oft tendring to your heart , that your affections might be brought , to choose the better part . there you may read what guilt of sin , into the world you brought ? and since what filthiness hath bin , in word , in deed , in thought : how god's long-suffering , sins have prest , as sheaves do press a cart ; and nothing else can make you blest , but mary's better part . that god hath holy jealous eyes , the scriptures do unfold ; by which heart-secrets he espies , yet cannot sin behold . through shades of death , and darkest night , these piercing beams do dart ; he looks on nothing with delight , but on that better part . with flaming fire you also read , a judgment day design'd , where every idle thought and deed , must righteous sentence find . there kings stand naked , death hath harl'd their robes and crowns apart ; then , but too late , they 'l give the world for mary's better part . then to have jesus christ ones own , will be admired grace ; to stand with boldness at the throne , and see the father's face . to sit on thrones , when christ shall say , ye wicked ones depart . but come ye blessed in my day , ye chose the better part. the tenders of his grace so rich , here jesus doth display . he scarlet-sinners doth beseech , his gospel to obey : to let sins settered captives free , and heal the broken heart ; he begs them on his bended knee , to chuse the better part . deep myst'ries of eternal love , hid from the saints of old ; to babes and sucklings from above , these scriptures do unfold : not in the words of frothy wits , or humane terms of art ; but such simplicity as fits , the spirit 's better part . the glory of the father's face , the burning law declares : the beauty of christ's precious grace , the gospel here prepares . both grace and glory here unite , to heal sins deadly smart . the spirit , and the bride invite , to chuse this better part . the blessed truths display'd herein , all your dear pleasures make ; it s sharp rebukes of every sin , as healing balsom take . for though convictions to the flesh , so bitter seem and tart ; yet is their issue to refresh , and heal the better part . oh! then upon this word of truth , place high and great esteem : this point of wisdom learn in youth , your precious time redeem . to know christ's from a strangers voice , account the highest art ; your richest treasure is your cho●ce of mary's better part . a poetical meditation , wherein the vsefulness , excellency , and several perfections of the holy scriptures are briefly hinted , perform'd by j. c. but turn'd into more familiar verse for the use of children , by abr. chear . among thy glorious gifts ; lord thou thy word hast given , precious and pure , sweet , holy , sure , to guide me hence to heaven . here i abound with straits , wants and necessities , there i have store , heapt , running o're , with plenteous rich supplies . temptations here abound , with terrors , dangers , fears , these petty hels thy word expels , and all my passage clears . when satan fiercely shoots , his fiery darts at me ; then lord , they word , is shield and sword , me saves and makes them flee . the present world commends , its objects fresh and fair ; but yet thy word doth that afford , which proves more precious ware. when fleshly lusts intice , to their alluring pleasure ; to rare delights thy word invites , more choice in weight and measure . the errors of the times ; their cheating wares display ; but scripture sayes , shun errors wayes . my rule shall guide your way . when by the tempter's wiles , i tempted am to sin ; by thy words art , hid in my heart , both field and prize i win . nay though i foiled be , and sin defile my soul , thy word can cleanse these noisome dens , and sins best strength controul . an unbelieving heart , do i till now inherit : lord , thy word hath pow'r to work faith , by thy most holy spirit . if this be my disease , an hard and stony heart ; thy word thus deals , first kills , then heals , and cures me by this smart . will not my frozen heart , with gospel grace comply ; thy royal law , this heart can thaw , and cause a weeping eye . doth lofty towring thoughts , puff up my tempted breast ; thy word brings low , the proudest foe , less makes me than the least . do muttering thoughts arise , grudge , murmur , or repine ; thy rod and word , teach patience , lord , and still these thoughts of mine . am i tongue-ty'd in prayer , and know not what to say ; thy word inspires , praying desires , tell 's how and what to pray . when like a lost sheep i in darkness err and stray ; thy word 's a light , most clear and bright , and guides me in my way . a simple fool i be , and destitute of eyes ; thy word 's a rule , master and school , to make its schollars wise . i see my self undone , distressed , naked , poor , thy words infold a mine of gold , rich pearls , and precious store . by sinful nature i and god are still at odds , thy word my soul converteth whole , from satan's will to gods. do troubles from without . and floods of inward grief my soul torment ? thy word is lent , with joy and soul relief . or , is my soul perplext , with reasonings , doubts , and fears , thy word of grace , resolves the case , my cloudy judgment clears . or , do despairing thoughts , my tempted soul o'rtake ? thy word doth give , me hopes to live , for christ my saviour's sake . when floods and multitudes of troubled thoughts me press ; i call to mind , thy word , and find , its joyes my soul refresh . though in this vale of tears i thirst , faint , hunger , pine ; thy word me feeds , in these my ne its bread , and milk , and wine . or , am i weakned out , and cannot walk alone ; thy word then is strength to my knees , and staff to lean upon . and though in scorn and pain , forsook , and poor i be , thy word alone , hath all in one , health , wealth , friends , all to me , thus though my pained soul be sick , and wounded sore , with grievous sin , which doth begin , to fester more and more . thy word directs me where , my healing may be had , and doth me guide , to christ's pierc'd side , for balme of gilead . nay , though no life at all , nor quickning there remain ; thy word is good , and liveing food , which fetcheth life again . and if i would desire , a life that lasts for ever ; the scripture shows , whence water flows , to drink and perish never . blest be the lord my god , who evermore provides , and filleth full , my empty soul , with food that still abides . my soul ! o bless the lord , who bounteously hath given , strength , light , guide , way , lest thou shouldst stray , in this thy way to heaven . this holy book of god , these sentences , these lines ; each word and letter , to me are better , than pearls and golden mines . 't is heaven it self transcrib'd , and glory lively pen'd ; god's truth , no doubt was , copied out , when he this gift did send . it 's truth brought forth to light ; god did hereby intend , man's word should fall , heaven , earth , and all , but this should never end . dear soul , admiring stand , at that blest hand and quill ; that did produce , for sinners use . th' eternal sovereign will. astonished admire , the author too ; and when , thou canst not raise , sufficient praise , with wondring say , amen . to my cousin john h. sweet john , i send you here , a song by heart to learn ; not it to say , as parrots may , but wisely to discern . oh! lay it deep to heart , and mind it well i pray , god grant you grace , to grow apace , in virtue day by day . as yet a child you be , and childish toyes do please you ; but you 'l complain , they all are vain , when ever grace shall seize you . nay , when convictions come , in gospel-power , and truth ; you 'l surely cry , ah wretch am i , thus to have spent my youth ! childhood and youth were spent , in things not to be nam'd : alas ! wha● praise was in those dayes , whereof i 'm now asham'd . dear john , then lay to heart , this needful timely hint , before the day , of which you 'l say , what pleasure have i in 't ? begin to mind the lord , who form'd you out of dust ; and did you raise , to shew his praise ; him love and fear you must . in things that are of earth , spend not your youthful strength ; its joyes and cares , are all but snares , to mischief you at length . where christ in glory sits , place there your prime delight ; let things above have all your love , your time , care , mind and might . john christ's fore-runner mind , from whom you have your name ; though from his birth , liv'd mean on earth , a shining light became . he chose a desart life , fed hard , was coorse attir'd , he left the sport , of herod's court , though he was there admir'd . sin he reprov'd in all , and kept true witness clear : he never sought , himself in ought , that christ might more appear . another john you find , the lov'd disciple nam'd ; who lean'd for rest , on jesus breast , with gospel-love inflam'd . to every truth of christ , a witness bold he bear ; though an exile , in patmos-isle , choice visions he had there . a pattern if they be to you in word and deed ; jehovah's eye , will make supply , to whatsoe're you need . to my cousin sam. b. dear cousin sam , my pretty lam , this song to you i send ; whatever play , aside you lay , learn this from end to end . with god begin , take heed of sin , know jesus out of hand . betimes you must , flee youthful lust , its first assaults withstand . spend not your dayes , in wanton playes , though naughty boyes intice : they first begin , with little sin , but end in deadly vice . if naughty boyes , allure with toyes , to sin , or lies to tell ; then tell them plain , you tempt in vain , such wayes go down to hell. god's holy eye , our faults do spy , and will to judgment call us , we must fear god , more than the rod , or ought that can befall us . how oft have i , been like to die ? yea death is alwayes near : chuse whom you will , to follow still , i christ must love and fear ; fathers best boy , and mothers joy , i then shall surely be ; and that that 's best , of all the rest , god will provide for me . to my cousin w. l. dear child , although my father's will in prison me hath bound ; through uprightness , and patience still , my comforts here are found . the presence of a gracious god , doth this a pallace make ; it makes the bitter of the rod , be sweet for jesus sake . but oh! when guilt brings any here , in fetters to be bound ; because of god they had no fear , but were in evil found : to such it is a dreadful place , here guilt to judgment binds them ; where if they don't repent apace , death , wrath , and vengeance finds them . of you , dear child , with carefulness , my heart hath many a thought ; least you through youthful wantonness , to greater sins be brought : and so by adding sin to sin , you wast your time and strength ; and when your judgment doth begin , in vain you mourn at length . i charge you then , in any sort , your great creator mind ; spend not your youthful dayes in sport , that cannot be regain'd . avoid those rude and wicked boyes , that make a mock of sin ; love not their playes , and sinful toyes , to fear the lord begin . keep close to school , read scriptures oft , in private learn to pray ; your gospel-grounds keep still in thought , your parents both obey . your brethren love , and teach them good , a christian learn to be ; then god will give you clothes and food , and you 'l be dear to me . to my kinsman a. l. my pretty child , remember well , you must your wayes amend ; for wicked children go to hell , that way their courses tend . but heark to me , if you to be , the child of god desire ; the broad and open road must flee , which multitudes admire . s●rive every day to mend you way , learn christ while you are young ; take constant heed , to every deed , heart , feet , hands and tongue . you may be quickly sick , and die , and put into the grave ; from whence to judgment you must fly , and righteous sentence have . learn then to fear , while you live here , with christ your time imploy . labour to live and die as one , that leaves the world with joy . my strength in cries i shall imploy , that god will bless your youth ; i can have nothing like this joy , my children walk in truth . to my youngest kinsman r. l. my little cousin if you 'l be , your uncles dearest boy ; you must take heed of every deed , that would your soul destroy . you must not curse , nor fight , nor steal , nor spend your time in games , nor make a lie , what e're you aile ; nor call ungodly names . with wicked children do not play , for such to hell will go ; the devils children sin all day , but you must not do so . begin , i pray , to learn that way , that doth to heaven tend : o learn a little , day by day , which leadeth to that end . for god and good men love such boyes , and will them good things give ; father and mother will rejoyce , and i in comfort live . another to a child insisting on psal . . . since i am naturally bent , to take delight in songs ; a friend from prison one hath sent , that to my soul belongs : which when i sing , he doth intreat , i would not mind my play , but frequently with weight repeat , how may i cleanse my way ? it is the use of such as i , to dance , and play , and sing ; or else to lie , and rail , and cry , for will in every thing , why should our wantonness be crost , or pleasures night and day ? we fear no danger to be loft ; what need we cleanse our way ? should we our jovial play-mates shun , when we return from schools ; should we not fight , and climb , and run , we should be counted fools . if in the hedges , streets , and field , our sports you take away ; what good will food and raiment yield ? why should we change our way ? when up to youth and strength we grow , 't is brave to have our wills ; to heed no check whate're we do , of lust to take our fills : to fight , drink , game , to swear and curse , to lie out night and day ; to spend and whore , grow worse and worse , what youth will cleanse his way ? 't is true , the holy scriptures teach , our catechisms tell ; some ministers we hear do preach . youths must take heed of hell. our parents at our wildness grieve , exhort , reprove and pray , but after all , we scarce believe , we need to cleanse our way . we see some that were thought the best , their high profession leaving ; and greedily , as do the rest , to earth and pleasure cleaving . no check of conscience doth appear , in what they do or say ; this greatly hardens us from fear , or thoughts to cleanse our way . with cart-ropes to draw youthful lust , this day all help affords ; it is a sport , christ's bonds to burst . and cast away his cords , if one from wickedness dissent , he makes himself a prey ; this yields but small encouragement , for youth to cleanse his way . as the young ass that snuffs the wind , youth loves to have its swinge ; but hates attempts , its lust to bind , or liberty infringe . yet ther 's a month , in which the lord , our full career can stay ; and can , according to his word . turn , change , and cleanse our way . no less then an almighty power , such torrents can withstand , the influences of this hour , tempt with so high a hand , amongst a thousand , scarce one lad , ( with weepings we may say ) of whom assurance may be had , he strives to cleanse his way . oh! with what grief upon their wayes , should parents then reflect ; whose fawning in our infant dayes , doth word and rod neglect ; till our incorrigible years , are apt by deeds to say , although you break your heart with tears , we will not cleanse our way . were our salvation their design , our souls their highest care ; they would be careful to decline , all steps that might ensnare , what holy walks , before our sight . as patterns should they lay ; which might endear us with delight , betimes to cleanse our way ? above deep learning , breeding , wit , they for us grace would prize ; rich trades , or stocks , compar'd with it , were dung before their eyes . the greatest matches they could find , with heaps of yellow clay ; were no preferment to their mind , like to a cleansed way . to a virgin inclining to enquire after the lord. a soliloquie . come pray thee , precious soul of mine , let 's seriously retire ; and under eye and aid divine , god's oracles enquire . call in those thoughts that range about , with awfulness incline , to get this question out of doubt , is jesus truly mine ? it 's high time now to fix our thought , o let time past suffice , that we the lusts of flesh have wrought , in youthful vanities . what profit in those wayes is sound , which down to hell incline ; what real pleasure can redound , if christ be none of mine ? 't is true , a maid can scarce forget , her ornamental tire ; the virgins her at nought will set , whose eye is fixed higher . but should i my bright morning wast , to make me 〈◊〉 and fine ; 't will be but bitterness at last , if christ be none of mine ? with dinah should i gad to see , the daughters of the land ; my intimates , if such should be , who christ don't understand : my complements , and ga●e might i , as is the mode , refin'd ; but wretched should i live and die . if christ be none of mine . or if through deep convictions i , my vain companions leave ; and to the saints , for company , in dear affections cleave . though they as angels speak to me , sweet words as spiced wine ; of what advantage could it be , if christ be none of mine ? of his inestimable worth . if i by saints am told ; or how the gospel sets him forth , transcending heaps of gold : though one among a thousand he , in full perfection shine ; what will this glory be to me , if christ be none of mine ; if by reforming i essay , self righteousness should stand ; i may conjecture i obey , the law 's exact command . nay , to the gospel's outward call , my steps i may refine ; yet short of glory i shall fall , if christ be none of mine ? how satan acts an angel's part , i cannot well discern ; the windings of a treacherous heart , i cannot quickly learn ; how close hypocrisie in all , may hide it's deep design ; the stateliest structure then must fall , if christ be none of mine . of a child somewhat indulged by reason of sickliness . if any would my age be told , this answer they may have ; a weakly child of ten years old , oft very near the grave . my life 's a wonder to my friends , continued to this day ; and doubtless is for higher ends , then eat , and drink , and play . to these things childhood is inclin'd , yea to great evils bending ; and little doth it heed or mind , to what such wayes are tending . if parents give us our contents , and take delight to please us ; we little lay to heart events , though dreadful plagues should seize us ▪ some parents in this sinful age , will no wayes cross our course ; whilest other 's filthy rayling rage ; to desperate wayes enforce . but did the love and fear of god , in parents hearts bear sway , and were the doctrine of the rod , their study day by day . were their and our iniquities , more deeply laid to heart ; did love to our immortal souls , of fondness get the start , they 'd learn , with gravity , to smile , and tenderness to smile ; correct and pitty all the while , rebuke , and yet delight . chastisements would with teaching meet ; reproofs be sharp , yet mild ; god's admonition would be sweet , and wholsome to the child . we should grow flexible and kind , great guilt it would prevent ; this early with a willing mind , would lead us to repent . it would seem bitter to the flesh , to travel thus again ; but ah! the forming christ afresh , will pay for all this pain . a dialogue betwixt the love of christ and the lust of the flesh ; written by the said ab. chear , setting forth the deceitful nature of sin , in its alluring the soul from goodness , to its ruine and destruction ; and the powerful influence of christ's love , engaging to an early imbracing his invitations to a well-grounded hope of everlasting glory . it s prologue . respected friend , i am obliged to tell you what 's a doing ; there are at hand to you design'd for woing , two fair-spoke-suitors , both look fair and fresh , the love of jesus and the lust of flesh . they are corrivals , each proposals brings , as if the heirs apparent of some kings , had terms to tender to engage your favour of such vast interests , their offers savour . hear now , and well observe a stander-by , who long hath known how their concerns do lie , and who by dear experience hath been taught , to what result such suits are often brought : if from his great desire you be blest , and in your choice reach everlasting rest . he offers dear-bought light to guide your mind that to the better part it be inclin'd ; he shews a little , in a homespun stile , the one's simplicity the other's guile . what stocks they come of , and their old descents ; their various treasures , and their plain intents , what are their qualities , their differing ends ; to what plain issue each proposal tends . their sundry overtures your love to gain , in way of dialogue betwixt them twain . the love of christ . sweet virgin stop , let wisdom drop , a word becoming kings : pray be inclin'd to bend your mind , unto coelestial things . i beg your love , for things above ; nay , all your powers i claime : i would adorn , your youthful morn , and crown your early aime . the lust of the flesh . should any thought to mind be brought , that interrupts your quiet : shall virgins weep , disturb their sleep , desert their needful diet ? tush ; drink in plate , and recreate , your lively youthful spirit , seek courtly things delight in kings , which may proclaim your merit . the love of christ . while flesh pretends , these pleasing ends , its dire intents it hides : but pray awake , for jesus sake , while day of grace abides . flesh lusts its guests , between its breasts , convictions to expel ; but deadly charms , are in its armes ; its guests are lodg'd in hell. the lusts of the flesh . what strange conceits , what silly cheats , would drive thy joys away ? these preachers tell , but dreams of hell. and of the judgment day . 't wil ne'r do well , till mirth expel , such sullen dumps as these : the timbrel bring , come dance and sing ; eat , drink , and take thine ease . the love of christ . these childish toys , may make a noise , to please the carnal heart ; but all the while , they but beguile , nay wound the better part , one glimps of love , seal'd from above , these highest joyes transcends ; from deeps 't will raise , to heights of praise , when that in torment ends . the lust of the flesh . shall wordy winds , on gallant minds , such deep impressions make ; that for a ●ound , of things unfound , they joys in hand forsake ? this day invites , to rare delights , all ladies who design , t o've fortunes rais'd , and beauties prais'd , embrace thess paths of mine . the love of christ . alas at length , you 'l lose your strength , mirth , beauty , sport , and pleasure ; and when too late , lament your state , your mispent time and treasure , they 'l take them wings , and leave you stings , with venom , guilt , and smart ; then while 't is day , i humbly pray , chuse mary's better part . the lust of the flesh . are such things fit , that clogs your wit , which now to heights aspires ? such doatings leave , till age bereave , of moisture , warm desires ▪ your budding spring , prompts you to sing , your warbling princely straine ; in courtly modes , with amourous odes your gallants entertain . the love of christ . such frothy freaks , aloud bespeaks , how slightly youths esteem their nobler parts , their precious hearts , which earth cannot redeem . how hardly brought , to turn a thought , from objects thus deprav'd ; though jesus cries , oh! fix your eyes on me , and be ye sav'd . the lust of the flesh . such looks may grace , some wither'd face , or some grave cloystered nun ; are counted blots , not beauty-spots , where fame 's but now begun . tush ; rather prize those comedies , and rare romances use ; attend resorts , to princely sports , and shades for interviews . the love of christ . what pitty 't is such trash as this , with heaven-born souls should take ; while jesus stands with stretch'd out hands , rich overtures to make . gold try'd in fire , and rich attire , do your acceptance crave ; a crown of bliss , prepared is , when each an end shall have . the treaty stops , but here you have a tast your friend hath longings that you may be chast , preserv'd a virgin , and brought such to christ by love constrained , not by lust intic't . a description of an elect person , in his threefold state , by nature , grace , and glory ; collected by va. powel , in the close of his catechism ; translated into familiar verse , for childrens better remembrance , by a. chear . ejaculation . my blessed father , when my heart enclines , to sing this song , or but to read these lines , let me thy spirits power , or leadings find , to form their lively likeness on my mind . work deep convictions , and an holy fear , to think what am i , or what once i were . and into fellowship , lord let it guide me , with all this grace the gospel doth provide me , that i may claim what this thy record saith , by sound experience , and unfeigned faith ; and let the hope of yonder glory raise my soul to close with those reflects of praise . ( . ) nature . by nature , and as out of christ , born of the flesh was i ; grace . by grace , and as i stand in christ , i 'm new born spiritually . glory . in glory i with christ shall reign , and heavenly freedom have . refl . lord ! what is man that thou shouldst daign so vile a wretch to save ? ( . ) nature . flesh did my members and my mind , with quietness inherit . grace . but now a warfare i do find , betwixt my flesh and spirit glory . the spirit promised , at length , all glorious will make me . refl . for that his war 's above my strength , let not my christ forsake me . ( ) nature . my sensual lusts to satisfie , a fleshly war i waged . grace . but now for walking spiritually , my spirit stands ingaged . glory . nay , by christ's quickning power at last , transform'd i wait to be . refl . lord ! what am i that thou should'st cast , a look of love on me ? ( ) nature . to that which fleshly pleasure brings , i wholly bent my mind : but now unto the spirit 's things grace . i chiefly stand inclin'd . glory . at length my glorified eyes , such sights alone shall see . refl . lord ! what am i that thou should'st prize , so poor a worm as me ? ( ) nature . by sinful nature i was dead , in trespasses and sins ; grace . by gospel-grace now quickened , my soul to live begins . glory . the day approacheth , when from sin , i shall be wholly free . refl . lord ? what am i that thou hast been , at so great cost on me ? ( . ) nature . in sin , as in my proper place , i was well pleas'd to lie ; grace . but now i strive to walk by grace , in all simplicity . glory . i shall presented be at last , as my dear christ is pure . refl . what love is this , that christ so chast , should such a wretch indure ? ( . ) subjected to the law of sin nature . and death i once did stand , grace . made free , i to obey begin , the spirit of life's command ; glory . a glorious triumph 's yet in store , o're sin and death for me . refl . how should i majesty adore , that i thus sav'd should be ? ( . ) nature . once gods pure nature , word and law i hated as my foes : grace . now with them i in holy awe , and dear affections close . glory . desires shall into full delight , at length resolved be . refl . lord ! what am i that er'e my sight should such blest objects see ? ( ) nature . born ignorant of heavenly things , i teachings did despise ; grace . all teachings which the gospel brings , my soul doth dearly prize . glory . clear apprehensions i shall gain , when faith is turn'd to sight . refl . lord ! what is man that thou shouldst daign on him to place delight ? ( . ) nature . with vilest sons of men i chose , my chief repast to take : grace . but now the strictest saints are those , whom bosome friend 's i make . with glorious saints and angles i glory . eternally shall dwell . refl . lord ! raise me up to magnifie , this grace that doth excel . ( . ) nature . the form of godliness i loath'd , which sons of god profess ; now with its power compleatly cloath'd grace . with all my heart i press . glory . the price of that high call at last , i am in hope to gain . r. lord ! why should all this grace be cast upon a wretch so vain . ( . ) nature . of earth , an earthly man i was , and earthly things did mind : grace . but now am brought from earth , alas ! yet here i stay behind . but shortly from the earth i shall glory . rais'd , and translated be . refl . admired kindness , that at all god should have thoughts of me ! ( ) nature . in hell's black region was my place , dark as the blackest night ; grace . but now enlightned i through grace , walk as a child of light. glory . with light which morta●s cannot see , i shortly hope to dwell : refl . what marvellous grace is this to me , sav'd from the lowest hell ! ( ) nature . a babe was i in open field , cast out in blood , and loath'd ; grace . grace passing by , a skirt did yield , i now am wash't and cloath'd . glory . with robes immortal yet i wait , in glory to be rais'd : refl . this is so surpassing great , it cannot be display'd . ( ) nature . a stranger from my fathers face , by nature i remain'd ; grace . but to be call'd his friend , by grace , i have at length obtain'd . glory . his fixed favourite in bliss , eternal i shall be . refl . o! what transcendent love is this , to such a wretch as me ? ( ) nature . at enmity with god i stood , a rebel fierce and wild ; grace . by shedding of my saviours blood , i now am reconcil'd , glory . then saved by his life much more , i hope and wait to be , refl . lord , i would humbly thee adore , who thus hast saved me . ( ) nature god's righteous law for wickedness , my conscience did condemn , but now through christ's own righteousness grace . i 'm justifi'd in him . glory . i hope for that refreshing day , which will salvation bring : refl . who can the faithfulness display , of my dear lord and king. ( . ) nature . once as a guilty soul astray , from god i fled for fear . grace . now by the new and living way , with boldness i draw near . the day's approaching when above glory . i shall with god abide . refl . dear soul , this thought surpassing love , in silence do not hide . ( ) nature . in satan's kingdom i lay chain'd , a willing fetter'd slave : but christ my liberty hath gain'd grace . choice freedom now i have . glory . of heavenly free jerusalem , i citizen shall be . refl . how can i do enough for him , who all this did for me ? ( ) nature . from any bond to righteousness , i once was wholly free : grace . but now made free to righteousness , its servant i would be . glory . in righteousness i hope to raign , when sin shall tempt no more . refl . let not this grace be all in vain , laid richly thus in store . ( . ) nature . through guilt and wrath which once i saw , my terrors did increase : grace . but now deliver'd from the law , by faith i live in peace . glory . of faith i shall obtain the end , in full salvation then . refl . how doth this grace of god transcend , the utmost thoughts of men . ( ) nature . my hopes , with false foundations propt , oft turn'd into despair . grace . but now its anchor safely dropt , doth true rejoycings rear . glory . things hop'd-for shall be full injoy'd , no work for hope in sight . refl . o blessedness ! to be imploy'd , in acts of pure delight . ( ) nature . no right to promises had i , or words that tend to save ; grace . now promises i can apply , to all , true right i have . glory . all heavenly blessings promised , i fully shall partake . refl . why stand i thus distinguished , alone for mercies sake ? ( ) nature . born from beneath , as satan's brat , hell's heritage did find me ; grace . but god , who me by grace begat , heir of the world assign'd me . glory . an heir of god , joynt-heir with christ in heaven i shall dwell . refl . lord ! leave me not to be intic't , this heritage to sell . ( ) nature . my fence departed , unto harms i daily was expos'd ; grace . but lodg'd in everlasting arms , i safely am inclos'd . glory . a mount impregnable e're long , god will about me raise : refl . oh! put an everlasting song , into my mouth of praise . ( ) nature ▪ by works of my own righteousness , the way to heaven i sought , grace . of trusting to it more or less , i now abhor the thought . glory . in righteousness , without a spot , i shall presented be . refl . admired ●e my blessed lot , lay'd up in christ for me . ( ) nature . my single self , in sensual lust , as my chief end i sought : grace . but chiefly now contrive i must , god may have honour brought . glory . to give him glory still in bliss , my work will shortly be . refl . with joy unspeakable will this , imployment ravish me . . nature . like a lost sheep , or goat , or son , distresses did surround me , grace . but in this desart state undone , sweet jesus sought and found me . glory . and shortly to my long'd-for home , me in his armes will bring . refl . ah! what high raised songs become , my beauteous glorious king ? ( . ) nature . through darkness then upon my mind , i nothing knew nor learn'd ; through gracious teachings now i find grace . deep things in part discern'd . through perfect vision all things i glory . shall know as i am known : his glory to eternity refl . his praises shall be shown . ( . ) nature . best services i then perform'd , a loathsome stink did make : weak services are now adorn'd grace . and sweet for jesus sake . glory . a reward , not of debt but grace , such services shall crown . refl . 't is wonderful that god should place , on dust , such great renown . ( . ) nature . sin did god's image quite deface , and like a beast besot me . grace . but dignities bestow'd by grace , rais'd like a prince hath got me . glory . yet more transform'd i want to be , like angels who excel : refl . what glorious grace is this to me , a firebrand pluckt from hell ? ( ) nature . both sin , and satan , as their own , my members did inherit . grace . but now this body is the throne , a temple of the spirit . glory . and though in vileness 't will be sown , 't will spiritually be rais'd since god such glorious depths makes known refl . how should this grace be prais'd ; ( . ) nature . god's glory into shame i turn'd , and in that shame did boast ; now things for which my lust then burn'd grace . i blush and loath them most . glory . but far above all sin and shame , i shall be rais'd on high : refl . lord set me on a gracious frame , thy name to magnifie ( . ) nature . all dirt and mire among the pots , you might my visage see , grace but now , though mixt with waves and spots , fair as the moon i be . glory . my raised glory shall at last , the suns bright beams out-shine : how could eternal life be plac't refl . on souls so black as mine ? ( . ) nature . within the region once i sate , of death's dark dreadful shade , grace . in light 's dominion now of late , to sit down i am made . glory . a throne of glorious life at length , reserv'd in promise lies : lord lead thy worm from strength to strength refl . such precious grace to prize . for young joseph branch . ( . ) the names that holy men of old did on their children set , some mysteries tended to unfold , some teachings to beget . some works of god in ancient dayes were to remembrance brought ; or some instructions for their wayes , was thus kept in their thought . ( . ) this way our wanton age disgusts ; our names have other ends : the rich thus gratifie their lusts , the poor thus please their friends . yet sometimes providence is known tradition to out-reach ; that names , at unawares bestown , some gospel truths do preach . ( . ) and what should hinder but i might , such lessons learn in mine ; did parents teach me and the light of grace upon me shine . of holy jos●ph i might learn , a fruitful bough to be , and christ the branch ▪ i might discern a living root to me . ( ) alas ! a brasch by nature now of a wild vine i be , of the degenerated bough , of thee wild-olive-tree . my root is rottenness like dust , my blossoms will ascend ; my grapes are sodom's pride and lust , to death my clusters tend . ( . ) can pricking bryar , or grieving thorn , good grapes in clusters bear ; are figgs upon the thistle born , will any seek them there ? a root of bitterness can nought , but gall and wormwood bring . no wholsome water can be brought from a corrupted spring . ( . ) ●anured nature forth may bring a lovely branch to sight , with leaves and blossoms of the spring , and shades of great delight . but if no fruit it doth afford as christ expects to find ; the figg-tree dry'd , or jonas-gourd , my dreadful state do mind , what ( once fair ) branches may i spy , of fruit and leaves bereft ? who living may be said to dye , to men , and burning left . what great appearance once they made , with cost were dig'd and drest , they yielded an increasing shade , and promis'd with the best . ( . ) ut like the ivy , hardly known , on other branches hung their root was properly their own though to the rind they clung . but now the fan and axe are brought , to purge and cast away : such fruitless figg-trees come to nought , such empty vines decay . ( ) true , the vine-dresser yet intreats , that digg'd or dung'd they be ; if precepts , promises , or threats , may better them or me . but to our root the axe is put , if no good fruit be found , this is the sentence , down them cut ; why cumber they the ground ? ( ) instruction i should learn from hence , how vile a branch i be ; unless , in a new-cov'nant sense , a death shall pass on me . unless from adam i be cut as standing in the law , and by a new ingrafture put christs life and sap to draw . ( ) might i in that true vine be found a branch that bides alive ; and from that root and plant-renown'd might fat and fruit derive . like joseph's would my fruitful-bough by well and wall be sent , nay , though the archers griev'd me now my bow would bide in bent . ( . ) then in the schorching years of drought , when moisture others want ; i should retain both leaves and blowth , and flourish like a plant . till planted by the crystal brooks , in paradice i be , where gods fruit-ripening shining looks shall still be fixt on me . verses sent by an unknown hand , to captain sampson lark , in exon-prison with a respond . diversion breeds delight , delight prepares for action , action is the ●each of cares : when one from t'other in this wise proceed , then of diversion sometime you have need . cares only sinful actions must expell , which none but lawful actions can do well : and lawful actions breed a chast delight , which flows from good diversion when its right , it lawful actions shoot out sinful care ; and chast delight doth for such acts prepare ; and good diversion breeds such chast delight : have at the mark ! sure , this will hit the white : though you are mostly known to me by fame , yet i 'le make bold to descant on your name : names to the things sometimes do well agree , as , in your name , whoever will may see . when this agreement shall to light be brought , all men will say , your name is not for nought : lark is your name , and larks most sweetly sing , when they are mounted highest on the wing : your towring soul sometimes mounts up on high , and sings its sweetest notes above the sky . the lark seeds clean and can no filth abide . to common-prayer should you a month be ty'd ; i am perswaded , i may safely say , you 'ld live on that as well as larks by hay : the lark's a princely dish , though small to sight , the pestle of a lark , is worth a kite . one hour's discourse with you more gain affords , then years acquaintance with some greater birds . but there 's a season when larks may be caught , a month in which the silly bird doth dote : and then the fowlers use to set their gin , they leave their stall , their lure , the glass wherein the birds behold a false , though glistering sun , and tempted by it to the lure do come : and to it play , which when the fowler sees , he makes no doubt but such a lark is his . the cunning fowlers they have set their gin , good sir , beware least they should draw you in : should you be caught they 'l make a stall of you , to tice in others as they use to do . sir keep aloft , and stoop not to their glass ; lest what i do but hint , should com to pass . i wish , the proverb may in this prove true ; till the sky falls , they 'l ne'r catch such as you ▪ i am no poet nor a poet's son , as you may guess by what i now have done ; yet pray accept what i in love do send , although it come from — your concealed friend . respond . dull genius rouze , for shame awaken , heark what mourning melody salutes the lark : what meetred musick , what seraphick straines , what curious warblings eccho through the plains . the singer to retirement is diposed , no name , nor character ▪ must be disclosed . the str●in transcends ( vail'd ) in some shady bush ) the gold-bill'd black-bird or the dapple thrush . outvies the nightingal or turtles voice , the notion's ravishing , th'anointing's choice . some zions singer in a sable coat ! stop , cease thus guessing , hark , attend his note . his quick intelligence on eagle's wings , yields piercing insight through terrestrial things ▪ he sees , and smiles , at mens phanatick rage , in cloistering unshorn - sampson in a cage ; besides the vain attempts , to clip the wing , or to inhibit birds inspir'd to sing . but here he 's out , mistaking he admires lark's worth in act , which is but in desires ; he spies the stratagems , bewrayes the wiles , wherewith the fowler silly larks beguiles . he warns of dangers , needful counsel drops , forestalls surprisal , hints coelestials props . both heaven and earth his lot must needs commend who hath such a seal'd , though concealed , friend . friend do not cease , thy outcry to prefer , slack not thy witness from thy mount of mirrh . although the rock of ages thee immure , where bread's ascertain'd , and where water's sure ; though out of dread and gunshot thou abide , thy talent in a napkin do not hide . from mount-communion gospel-depths disclose , if not in meeter , yet in nervous prose . for , if to birds incag'd thy strains be rare , the●'l more be priz'd by birds in th' open air . direct thy musick to the shady wood , where for a covert , and to pick their food the sometime numerous flock , dispersed lie , expos'd to sinkings , and design'd to die : let pitty move you , yea let grace incline your yearning bowels , by a power divine : sing heaps of wheat ; birds of the golden-feather , will fly like clouds , then flock like doves together . ne'r fear the vulturs that are now abroad , your covert-work and wages , are of god ▪ i le not detain you but conclude , and end , your no-way tired , though retired , friend . a coppy of verses , composed and sent me from london , by a child of years o age. oh what is man ! that god should mindful be of such a brute , of such a beast as he ! admire the goodness of the lord of lords , that he such mercy unto man affords : man , that 's but durt , or clay , or some such thing . oh! then admire the goodness of our king ! when first the lord created man , then he did give him grace to live eternally . then he did fill him with his holy spirit , and gave him power , eternal joy to merit . thus man , by his own power and strength doth stand the subtil serpent comes with a strong hand to try mans power , and to shake his faith thus to the woman he begins and saith come silly woman ; hath god said that ye are not to eat of the forbidden tree ? the woman , answering to the serpent , said , we are to eat of all that god hath made , but from the tree that in the midst doth stand , we are commanded to refrain our hand . the subtil serpent gat the day at last , and made poor eve and adam be laid fast , in mire and dirt and filth of sinful sin ; which made poor adam gods great curse to win ▪ for when the woman saw the tree was good and that 't would make one wise , also for food ; she takes the fruit of the forbidden tree , and gave some to her husband ; and when he had taken of the fruit , he condescended to eat likewise , so to the serpent bended . now god perceiving man had quite lost all this great perfection , had before his fall ; and that there was no way for him to stand : he thinks how he might put an helping hand . though feeble man 's thus fallen , and quite lost , god calls his son , and therein spares no cost , who sure is able all their sins to bear yea though their sins were twice as many more . come , my dear son ; come wilt thou undertake to bear those sinners sins ; do , for my sake . come , my dear son ! redeem lost man for me , i have no way to save him , but by thee . if thou wilt be a surety for mankind , i 'le covenant with thee ( dear son , ) and bind my self to give thee strength and glorious power , for to go through the torments of that hour , in which thou justice art to satisfie , i say againe to thee , i will stand by . our lord and saviour , willing for man's sake , to dye for him , he did his office ●ake , and so well did perform his charge , that he poor man from chaines of darkness did set free , by offering up himself a sacrifice , he paid the debt , that did for sin arise , go that the highest heavens doth now ascend to god the father , and from thence doth send his holy spirit , to lead in the way , and guide us , lest we erre and go astray . a●l praise be given unto the lord of lords , 〈…〉 his grace much help to us affords , and 〈◊〉 us all our dayes express the same , 〈◊〉 honour of his great and glorious name . an answer being desired , this fragment being but a part of what was intended . ●●nd friend , when first i purpos'd freely to rehearse the courteous welcome of your rare ripe verse ; with what delight , your promptness we descry with what thanks-givings we god's teachings eye : how wit 's d●xterity ascends its place , 〈◊〉 how it prostrates to enthroned grace : on this design , there need not be impr●'st , our rural requisites to do their best . our empty genius would attempt the wing ; our home-spun dialect , its store would bring : wit , if its wit assistance would afford and wanton mirth turn-out its frothy hoord . but all their work were fitter for the plough , than wreath a garland for your hopeful brow . for , look as hazy morning-mists give way , when glistering phoebus doth his beams display ; or as with gentlest touch the fearful snail ▪ contracts his cornets , and slow silvering tail : so slunk , and shrunk , for shame , such vain essayes , by sound rebukes from your grave gracious layes . since then , no concord can be but a clash 'twixt the best substance , and this filthy trash , no streams , nor frames , can square with the design , but aid and arguments throughout divine ; what great necessity upon us lies , for that anointing to prefer our cryes ; that 's promis'd and prepared to direct , through paths of myst'ries secrets to detect , things hid from ages , from the voice to hide of fleshly glory , to abase the pride . while babes and sucklings , weak , base empty things , into the knowledge of these depths he brings . oh then what purity should such direct , as lively leadings in such paths expect ? what chast conceptions , yea what frames refin'd should still accommodate the waiting mind ? and then how thankful should they trembling stand , who need such leadings from this holy hand ? joy , watch , with jealousie , most safely keeps their feet who walk through such misterious deeps . sweet soul , for you is prayd in early dayes , what israel's singer upon high did raise their mirth and musick who bare conquering palms prompted to sing the lamb's and moses psalms ; which none but zions virgins can acquire , tun'd to the sacred evangeli●k lyre may your dear soul the power and vertue find of that great compact which your song doth mind ; how neer how pure the blood of sprinkling makes , what glorious priviledge the saint partakes . what helps to holiness it brings to hand , on what firm basis all his comforts stand ; what grounds for constant triumph it affords , what sweet ingagements , still to be the lords ; what blessed prospects through these clouds it gives to zions joy , that its redeemer lives : and that he hasts to pluck from satan's jaws , and give reviving to his blessed cause . a friend his offer towards the preserving the remembrance of that faithful servant of christ john ( e ) edwards junior , who died in the prison of exon. the th . year of his age . john ( e ) edwards . anagram . inward he do's or , he do's inward . when satan shuts up saints in ward , his might is bent to quench , at least , obscure their light , to quel their spirits , to distract their mind that they no heart no hand for work should find . but here 's a conquerer in spight of foes his fathers business , though in ward he does : he does much inward work , he writes , prays , pre●ches ; the saints and sinners , through his grate he reaches . nay still he speaks : it don't that work obstruct , though , from his prison , he to reign be pluckt , this voids that argument , we must comply , or , if in bonds , must cease our ministry . john ( e ) edwards anagram . he 'd draw sion , he 'd sion ward . from hell's black region yea through sinai's shade new covenant conduct plain his passage made : from threatned strokes , which wisely he foresaw , and from sins hastening them he 'd sion draw : he 'd draw souls sion ward , with dexterous art inform their judgments , then attract their heart . his worth and sions lyes not much obscur'd ? well , though he liv'd contemn'd , and dy'd immur'd when jesus comes , he 'l in his lot remain : he slept to wake , he died to live again . johannes edwardus anagram . heav'nd sion-wards . this serious sionist his race pursues ; whilst young men languish , still his strength renews . through bacahs vale , he plyes from strength to strength , to appear in sion is his scope at length . with princely staves , he ( slighting carnal tools ) digs pits on earth , heaven daily fils his pools . in this his progress through the kings-high-way he meets with heaven , heaven meets him day by day : till of a suddain midst his travelling night . an heavenly chariot caught him out of sight . ah wretched i ! how earth my course retards ; lord let me be as he , heav'n'd sion-wards . upon the grave-stone of anastis mayow and her child laid in the same grave in dartmouth , anastis mayow anagram . aim at sions way . till jesus comes , this bed the dust contains of a sweet sionist , discharg'd from pains . whose aim at sions way , was took aright : that path she travel'd , with increasing might : that race she finish'd in her youthfulday . though dead , she speaketh : aim at sions way . on her young child dying shortly after . spectators ! heed death's quick pursuit , but now the tree , and now the fruit : yet his attempts are all but vain , for tree and fruit shall spring again . on mr. fowler of lime and his wife . william fowler anagram . worm will fail . what 's man at best ? a worm . can worms avail about eternal things ? a worm will fail . mortals , be warn'd by me , reclaim your trust from man , a worm , reducible to dust . martha fowler anagram . the formal war. twixt flesh and spirit once in me , the formal war was raised : now grace hath got the victory , the blessed god be praised ! the triumphs of the crowning day with jesus are not far : let nothing ( saints ) your faith dismay , nor dread the formal war. in memory of that servant of christ , ed. cock of plym . who rested from his labours the d . of the th . month . edward cock anagram . a dewed rock . if rizoah's offer from her princely mind , such royal favour did with david find ; when she , with tears and tenderness , had spread a sable sackcloth to conceal the dead ▪ nay , clad with this attire the mournful rock , where hung the off-spring of saul's royal stock , from birds and beasts , them day and night to keep till from above the cloudes on them did weep nay , till their bones the kings command did gather and lay in state and honor with their father : till harvest's end , till three years famine cease , till god was pacifi'd , the land at peace . why may not i at least allowed be this paper canopie to spread on thee ? dear heaven-born , royally descended cock not to obscure thee , nor thy dewed rock . thou art secured , in a better way , from teeth or claws of birds , or beasts of prey ; from strife of tongues , and from the foot of pride thy fathers royal secret tent doth hide . as for the rock , whereon thou end'st thy dayes , it s none of gilboa's the dew bewrayes , thy roots were watered , though to stones they clung and all night long dew on thy branches hung . thy sleece with drops was filled from on high , when round about , the parched ground was dry , yet still as jacobs ●ountain dropt on thee at second hand they ●ound should dewed be . from thence thy first and latter rain did drop . which fill'd thy ears , and so inrich'd thy crop . thy ear-ripe harvest god's command did shew , thou shouldst be blessed with mount zions dew . on ●his high rock where thou wert made to ride , honey and butter flow'd on every side . this strong munition did thy peace secure , thy bread was given thee , and thy water sure . thy sepulcher thou in this rock didst hew , yet still remain'st ; as dew of herbs thy dew . thy flesh abides in hope , though 't dwell in dust ; with christ's dead body , rise and sing it must . it 's but a little while , untill the king shall make the dwellers of this rock to sing . a friendly attempt to call to remembrance the precious saviour of that gracious soul , mrs. margaret trenick , late wife of mr. thomas trenick , of plymouth : who departed this life the th . day of the second ●lmth ( vul . january ) anno , being the th . year of her age . psal . . . margaret trenick , anagram art creating meeker . my slumbring muse hath me invited , a song with sighs in hand to take : but with such work not much delighted , she shrunk and slunk , escapes to make : great indisposedness appears in mind and members to this thing ; yea ●hrongs of doubtings , clouds , and fears , discouraging excuses bring . but under great ingagements i 'le go seek her , for thy sweet sake who art creating meeker . but oh , how treat of christ can i ? or of his grace-begetting write ? creating is a theam too high , unless th' anointing all indite . besides , it is a sight so ●are to see creating-grace display the everlasting arm made bare , who will believe in it one day ! becomes me best , to own my self a seeker , can this thing be ? thou art creating meeker . but when i fix my serious thought upon the task i 'm undertaking ; a lively instance forth is brought , of a meek soul , yet meeker making a lamb-like temper at the first in nature beautifi'd her morn ; but 't was not adam form'd of dust , whose meekness could her soul adorn : till christ in meekness comes , himself to seek her , and speaks with power , thou are creating meeker , this new-creation progress found , from strength to strengh by meekning grace ; by oppositions gaining ground till she had finished her race . through soul distresses , doubts , delays , which others meekness oft times tire ; she meekly walkt to christs high praise her meekness , by these steps got higher . nay when grim death to ruine all did seek her , this truth was seal'd , th' art yet creating meeker . margaret trenick anagram greater mercie tak'n . while earth's foundations cannot stand , while powers of heaven are shaken ; me god hath from great plagues at hand , in greater mercy taken . friends , do not grieve , then that by me this wretched worlds forsaken ; here to be left might mercie be , but greater mercy taken . in dust i sleep now freed from tears , but shortly shall awaken : and shall be , when my christ appears , in greater mercy taken . ye might have one day wept to see me sigh , as one forsaken ; but now , triumph that christ hath me to greater mercy taken . margaret trenick . anagram mark retreating . the blessed subject of this mournful verse , transcends my skill , her praises to reherse . the lively grace which in her youth did shine , reflects convictions on this soul of mine . how short of her i am in patient waiting , and how unskil'd , aright to make retreating . this age of deep revolt from truths profest , made sad impressions on her heaven-born brest ; such as bespoke her , griev'd in heart to see gods name blasphem'd ( by seeming saints ) to be ▪ this broke her sleep , and mixt with tears her eating to mark the madness of this times retreating . it s true , she talkt not much , made little noise , her closet-friend , she chose should hear her voice : but her whole walk with god , and man bewray'd heart full to matter , though not much she said . for hers and others souls her heart was beating , to mark the steps and issues of retreating . she chose to walk a mournful softly pace , weeping while waiting for her father's face ; sharp sickness seal'd home love , but seaz'd her life , once a choice virgin , then a faithful wife . both life and death , this anagram repeating , behold the uprights end , but mark retreating . margaret trenick , anagram king rare matter . a dialogue betwixt a querist , and her answer . querist . dear heart ! while living , grace did much appear in thy slow speaking , who wert quick to hear , but more , when death did thy crackt pi●cher break thy lamp shines brightest & thou dead dost speak . in this i acquiesce , yet fain would know why wert so mute , why too good speech so slow ? answer . the tempter on my temper might prevail , some needful teaching sometimes to conceal pretending ease , yet brought no solid rest ; the fire increasing in my panting brest . which rais'd rebukes , convictions , griefs , so high , as found no vent but through a weeping eye , quest . was 't all and only thy temptations then thou wert so mute among the sons of men ? so scarcely sociable , so retir'd as made converse with thee not much desir'd ? thy lips allow'd thy heart so little vent , that few could fathom what thy musing meant . ans . nay sometimes reasoning of a higher kind , did that way byass my poor pausing mind ; i view'd and wept on a 〈◊〉 age , that talkt 〈…〉 a sta●ely stage : but so reproacht it by unworthy walking , as made me dread their fellowship in talking . quest . but why among the s●●nts , thy dear delight , wert so reserved , if not silent quite ? their gracio●● speeches drop as generous wine , yet might have been more spic'd & warm'd by thine 't is wisdoms way these waters deep to draw , by frequent speakings , yet with holy awe . ans . besides the t●mpter's wiles , i oft bethought , how ●gnorant i was , what need be taught ; how ●ittle i could speak to others gain , how i had spoke already much in vain , then begg'd a bridle on my lips might be . lest i should speak what was not wrought in me . querist . it 's true , their talk involves both guilt and dangers , who boast of grace , whereto they are but strangers , but all who rightly knew thy soul , could say ther 's precious treasure , though a straightned way . nay , when death seiz'd thee , and thy strength was spent , what glorious matter prest to have a vent ! ans . i must confess ( though forth i could not bring ) my heart conceiv'd rare matter for the king. but my conceits were shatter'd , short , and bare of such high matter , heavenly-royal , rare , i could not speak what i was apprehending , until my clouds , my streights , & sighs , were ending . margaret trenick anagram . make not grace retire . if this saint's name , inverted thus , affords such choice variety of teaching words ; what would her nature , her new nature , yield ; had we traversed that sweet-smelling field ? but since with gravity it was inclos'd not seeking entrance , most its profit los'd . such bosome friends as did that key acquire found deeply graven , make not grace retire . above the rest , her yoak-fellow is left to wail with bitterness , as one bereft of a choice jewel , whose rare vertues lay in bosome-strengthnings , through christs hated-way . her heavenly arguments , in secret dropt , his fainting soul hath oft with courage propt . when he ran hazards , still did her desire keep conscience tender , make not grace retire . consult not wife and children , would she say ; though we beg with you , in the kings-high-way ▪ be●ray not any truth what'ere 't would get you , desert no station where the lord hath set you . great sufferings rather choose , then little on ; a little spark may dreadful flames begin , set soveraign pleasure in dominion higher : though nature startle , make not grace retire ▪ such words of wisdom , dropt in gracious cools , speak louder than the cry that reigns with fools , when husband slept , the pantings of her breast , in frequent travail , held her eyes from rest . for clearer sealings of her father's love , for sion's showrs , and shinings from above . she durst not grieve , the spirit quench his fire , not make the least true grace of his retire . at last , she best appear'd on fiery tests , when bonds , her husband ; death , her self arrests . when stript of strength being forc't her husband left her of all three sons her father had bereft her . when friends stood trembling grace such beams did dart as rais'd with triumph fil'd with joy her heart . these first fruits of the kingdom , set her higher than that the tempter should make grace retire . sweet soul ! she now a glorious rest obtains from all her outward pangs , her inward paines . relation dues she long'd so to perform . as griev'd to leave him in this dismal storm . they cease to bind her : these cares ended are : to be with jesus she finds better fare . to such rare patterns might my soul aspire ! not grieving christ , not making grace retire . an epitaph . give heed , spectators : in this grave 's invol'd a costly cabinet to be dissolv'd ; with wondrous wisdom richly rarely wrought , and by great exercises aptly brought to lodge , subserve , and openly to tender an heavenly jewel , this age rich to render . but it s new workmanship in worth did rise it . to such vast value this world could not prize it . they'd foils indeed , to shade it wisely set , and on its outside some distempers met : on which the world did with contempt insist , till their enriching maket-time they mist . so little knows this crooked generation their things for peace , or dayes of visitation : like them of old , cry , barrabas set free , dispatch the heir , the vineyard ours shall be ▪ but the great owner marks not jealous eyes this age's aptitude to slight , despise , and scorn his renders of the richest gem , crown-jewels , nay the royal diadem ; and vext to see in this provoking world , his precious treasure basely kick't and hurl'd . determines , earth's not worthie to contain his royal retinue his princely train or these rich treasures which they gladly bring , and freely offer to endear their king. in wrath he seems to speak , my saints , retire to your strong tower , from my approaching ire ; come draw off from the gap , desert the breach , let me and them alone : to pray , to preach , reprove , or witness in the gate 's , a crime . prudent , keep silence , 't is an evil time : in deps and caves a remnant i will hide , in prison holes some precious ones shall bide : some from their homes and land dispell'd shall be , to bear a witness , and stand ground for me . but , from your usefulness to this vile age more then to shew their sin , disclose their rage , and aggravate their judgment , i discharge you yet in due season i le again enlarge you . nay , strange not , if i gather from your sight some gems of honour , stones of great delight . i break and hide my cabinet in dust , transfer my jewels where's no moth , nor rust ; with just mens souls in light to set them down , a constellation in a splendid crown . till christ appear , his jewels to collect , to raise his dead , to change his quick elect ; their spirits , souls , and bodies to translate in blessed likeness to his raised state . the king of glory swiftly thus dispos'd of our choice margaret not yet disclos'd in her inriching worthiness to all , till , come up hither , was her blessed call. ah wretched age ( must we in it remain ? ) which sins away such jewels , to their gain , but our loss irreparable ; unless the quickening spirit from on high possess the remnant that is left , but scattered lie about the graves , as bones exceeding dry . lord hast , that blessing which thy truth contains of its descending as the latter rains ; to usher in the glory of thy day , thy kingdom come ! sweet jesus , hast away ! in memory of that example of the grace and power of god , caleb vernon , who departed this life , the . day of the th , month . being aged twelve years , and six months caleb vernon anagram bore unclean , new clean robe . through adam's nature i unclean was bore , through grace ( betimes ) christ's new clean rebe i wore , by nature in my first estate , a wretched babe was i ; in open field deserving hate , in bloud and filth did lie . and in that state i did delight , as in my sport and play ; and therein would with all my might , have wallowed night and day , and though from gross enormities , i might by men be clear'd yet to my maker's searching eyes defil'd i all appear'd . though nature with a pregnant wit , and comeliness adorn me ; and education adds to it , to teach , restrain , reform me : what prov'd it but deceiving paint on which defiling sin it did not kill , but lay restraint where outrage would begin . a pleasant picture to the eye i hereby might appear ; by which to close-idolatry : some might be drawn ( i fear ) but god , that faithful he might be that deadly snare to break , and that right early unto me he grace and peace might speak : with tenderness on these intents he strips me of my vaile ; my costly coverings all he rents my countenance makes pale . my comliness to rot he turns my witty words to groans ; my moisture up with drought he burns , discloseth all my bones . and in a day of publick ire me these rebukes did meet , when pestilence as burning fire flew thousands at his feet . i who to blossom did begin , with such fair paint before ; now as the early fruit of sin this character i wore . despised idol , broke to earth a potsheard no way fit , to take up fire out of the hearth , or water from the pit . but though , neer corruptible dust , this curious frame was brought . by gracious pleasure stay it must , till nobler work were wrought , till deep convictions of my sin , till jesus form'd in me ? till as my portion i begin , the lord 's dear christ to see . till all my sins were done away , till terrours made me cease ; till heart and mind could sweetly stay in thought surpassing peace . nay till in an accepted day , my homage i could bring , and in his instituted way , devote me to the king. till christ put on , his works allow'd , his dying marks imbrac'd , his cause confest , his works avow'd , his sufferings boldly fac'd . his promise for a portion took , saints for companions chose . and on him plac'd a fixed look , for future free dispose . since then in an unusual way rich grace hath thus array'd me ; and in my young , yet dying day , with glory overlay'd me . what properly should i desire , but , now dissolv'd to be : and in this marriage-white attire my bride-groom's face to see ? in kedar who would not bemoan , if there he must reside . oh wretched man ! who would not groan , in sinful flesh to bide ; who 'ld lodge in such a nasty shade , as torturing tottering stands , that hath a palace ready made not with polluted hands ? where sin , temptation , suffering , strife , shall fully be destroyed . all-dying , swallow'd up of life , and god at full injoy'd . what ailes my parents then to weep , my friends to be dismay'd ? relations such ado to keep , to see a child unray'd ? it s filthy garments lay'd in dust , he lay'd , repose to take . untill the morning when he must , with new clean robes awake . may this a witness be to truth in this back sliding day , a christal mirrour unto youth , how to amend its way . amen . verses affixed to the wall of the prison , at the guild-hall in plymouth : where a. c. was detained a month , and thence sent to the island , the th . sept. . nigh four years since , sent out from hence , to exon goal was i , but special grace in three months space , wrought out my liberty . till bartholomew in sixy two , that freedom did remain ; then without bail to exon gail , i hurried was again . where having layn , as do the slain , 'mong dead men wholly free ; full three years space , my native place , by leave i come to see . and thought not then , i here again , a months restraint should find , since , to my den , cast out from men , i 'm during life design'd . but since my lines the lord assigns , in such a lot to be , i kiss the rod , confess , my god deals faithfully with me . my charged crime , in his due time , he fully will decide , and until then , forgiving men , in peace with him i bide . on the beginning of his recovering from a great sickness , on the island of plimouth . to his truly sacred majesty , the high and mighty potentate , king of kings , and lord of lords , prince of life and peace , heir of all things , and head over all to the church . the humble prostrature , and thankfull acknowledgment , of a poor prisoner of hope , whose life upon all accompts hath been marvellously preserved , and delivered with a great salvation from the pit of corruption . most glorious soveraign to thy feet is brought , the trembling of spring of a contrite thought by a poor captive who attempts to raise , an eben-●z●r to his saviours praise . a lasting pillar as in conscience bound , in due remembrance of choice favours found ; with grace to succour in a needful hour , from death's dominion , and the tempter's power . but when thy worm reflects what can it bring , comporting with the grandeur of a king ; of such bright majesty , as angels must their faces vaile before ▪ shall sinful dust have bold access , and kind acceptance meer , for self and service at thy burning feet ? may hair , a badgers-skin , a widows mite , from willing minds , find favour in thy sight ; a pair of pidgeons , or a turtle dove , find kind construction from the god of love ? is there more over-laid by the supply , to help such weakness in infirmity ? a costly covering doth thy grace provide , their blemishes to vail , their spots to hide , who from their sense of need and duty bring their lowly homage to their lofty king ? on such encouragements here trembling stands , a contrite waiter though with empty hands . whose bag and basket speak him to become , more like a begger than a bringer home , who though he aimes and longs in this address , his utmost obligations to express . to charge his conscience , and discharge his vow , abandon other lords , to jesus bow ; yet finds in all , that , void of royal aid , nought worthy of thee can be thought or said . apart from christ the best attempts ( alas , ) are tinkling cymbals and as sounding brass , such stately structures prove but wood and hay . i' th test and contest of that burning day , these dear experiments so often tri'd ; all boasting confidence from flesh must hide . of self-sufficiency in best attire , to form that work , or breath but that desire , or think that thought , that can in justice claim , one heavenly aspect on its act or aim . what then remaines , thy worm must prostate fall , while sentence from thy presence past on all , which self hath gloried in , or flesh hath gain'd , with whatsoer'e to adam appertain'd , his wisdom , will , his power , delight , desire , or what his art , or industry acquire ; his noblest faculties , acutest parts , his liberal sciences or rarest arts . nay his best righteousness , his all in all , must be resign'd , surrendred , left to fall , be sentenc'd , crucified , dispoil'd , disgrac'd , and at the feet of conquering jesus plac'd ; that on its ruines , gospel-grace may rear a living pillar , thy new name to bear . a mourner's mite , towards the right remembrance of that late labourer in the gospel , thomas glass , who rested from his work on earth , the th . day of the th month , . my heart with grief and pain is prest , as over-charged in my breast : its struglings of a divers kind . perplex and intricate my mind , confus'd entanglement appears , of se●ce with faith , of hopes with fears . viciss●tudes of ups and downs , of s●iles that interfere with frowns ; as twins that mutually contend . to bring which contest to an end , i thought it ill to keep them pent , but in this order give them vent . sense . o that my head were as a springing well , mine eyes as rivers streaming down with tears : o that i in some wilderness did dwell , where none might mark my sighs , my groans , my fears , where heart might break , for what is come to pass , by gods fresh breach , on my dear looking-glass . faith. hold , hold thy peace , for shame , the lord 's at hand , let moderation now to all appear , let faith for sole submission give command , let perfect love checq●e such tormenting fear , thy standing's founded as on a mount of brass ; what mean such out-cries for a broken glass . if this my loss were personal alone , my sin deserves it , i should bear such stroakes ; but o methinks , i heard poor zion groan , ' gainst me all day his jealousie thus smoakes ; my walls are fallen , my gates are burnt alas , my golden pillars are as broken glass . faith. such shift severe dispatches clad with wonder , bring teaching lessons to th' obedient care , who waiting in the secret place of thunder ; attends with silence , reverence , godly fear , at least how sojourners their time should pass , that measures by a running shaking glass . sense . heark , heark , how sion sighs as put to shame , my children scatter'd , plague doth thousands slay ; poor london , undone with devouring stame , distrest at land , and bloody wars at sea. my strength is not of stone , nor flesh of brass , why am i brok ' as shreds , as object glass ? faith. but what 's the ca●se in this confused noise , so few speak right , few smite upon the thigh , to get b● heart the tabering turtles voice , what have i done , ab master is it i ; till such re●●ects be made expect ; ( alas ! ) a toyling milstone for a fixing glass . sense . i captive sit by babel's rivers brink , my heart even broke , my harps on willows hang ; when on poor sions ruines i bethink , i cannot tune the songs which once i sang : her heav'ns are iron , and her earth as brass , her silver dross , her diamonds as glass . faith. such worldly sorrow tends to death at length , not to repentance ; lye not on the ground , take gospel-armour , gird thy loyns with strength ; with search , the troubling achan may be found . if grace prepare thee shoes of steel and brass thou mayst stand harping on this sea of glass , sense . the righteous perish , good men snatch'd away , the rest leave captive ! how am i bereft ? most leave their station , mighty men decay . if any pleasant picture yet be left , upon its comliness a wind doth pass thus all my hopes dash as a christal - glass . faith. those costly coverings likely did provoke , to burning jealousie when over-priz'd ; and must be dasht by a displeasing stroke , as moses serpent when 't was idoliz'd : if that was stampt on as a pi●ce of brass , no marvel 't is so with a beauteous glass . sense . have pitty ( saith she ) while i thus bemoan my sin 's remembred , and my son is slain ; more natural , to care for me was none : how can such loss●s be repayr'd again ? who 'l sow and send the feet of ox and asse besides all waters , as did painful glass . faith. take heed , take heed , lest flesh be too much eye'd , in what th' anointing only can repair ; broke sicamores by oaks may be supply'd : faln bricks by stones to make a building fair ; but by such patching 't will be worse alas , new generous wine will break old shop-worn glass sense . alas who then shall live when god appears , who can the tast of such refining bear ? when fire and furnace he in sion rears ; sinners in sion must be fill'd with fear . his eyes as slames , his feet as burning brass , will melt hard adamants as fluid glass . faith. the fire indeed is hot , the breach is large , but he sits by to do us , make us good ; if one hair fall not but with special charge ; if lillies , sparrows have their paint and food ; if god takes care of oxen , birds , and grass ; he 's more concern'd in his dear precious glass . sense . ah that both saints and sinners could lament , in town and country , where this glass did run ; the golden hours they foolishly misp●nt : e●e this his generation work was done . had we an hiram , skil'd to work in brass , jacin and ●oaz might be rear'd for glass , faith. true , he was sick and sleeps , whom jesus lov'd , but they who sleep so shall do well at length : they rest from labours , are from sin remov'd , weep not ; he 's gone but to renew his strength : we face to face shall see him ; for , alas , we saw but darkly , through that factur'd glass . sense . must i be stript then of my choice attire ? to offer isaac , is an heavy tryal ; must i be season'd thus with salt and fire ? how hard a lesson is this self-denial ? my nailes remov'd , its weight is fail'n , alas , cups , flaggons , great and small , all break as glass . faith. take heed of murmuring when god comes down to bind up jewels that on earth he finds , to raise and six them in a glorious crown : he calls for chearful gifts , from willing-minds . when he would have a laver made of brass , mark how each daughter offer'd up her glass . sense . these are hard saying ; deep to deep doth call ; my flesh begins to fail my heart to sink ; t is hard to feed on vinegar and gall , to eat of ashes , and with tears to drink : from me , if it were possible , let pass such deadly draughts , mixt in a breaking glass . faith. cease rachel's weeping , hope is in thine end ; thy children to their border god will bring . he 'l plead thy cause , thy right he will defend , then kedars-dwellers and the rocks shall s●ag ; thy countenance that black and scorched was , shall shine in brightness like transparent glass . an anagram and elegy , on his dear deceased friend , john vernon ; who having served his generation by the will of god , fell asleep the twenty ninth day of the third month , vulg . called may , . for , christ was hunted , griev'd disgrac'd , with christ , is in new honour plac'd . i. come sions mourners , men of holy skill for lamentation , in the ashes lie ; come skilful mourning women , weep your fill , take up a wayling , help to raise the cry , till from our eyes , like rivers , tears run down , though in new honour , we have lost our crown . ii. iniquities do more and more abound , they that were filthy , will be filthy still . heaven-daring sins without controle are found ; with wickedness now doth the ephah fill ! saints ! fill your bottle with repenting tears , then in new honour quickly god appears . iii. a fixed series of rebukes of late , like wave on wave , discovers dirt and mire , in persons , families , in church and state , no stone in sion but is tried by fire . all old creation things with trembling mixt , nought stan●s but what is in new honour fixt . iv. ' mongst other warnings of a dreadful day approaching on the remnant that are left ; the righteous fail the best men caught away ; of sense and feeling seem the rest bereft , how swift the ruines of this old world haste , whilst in new honour saints so swift are plac'd . v. amid these troops of fiery chariots prest , the royal off-spring home to bring with speed ; my heart is pain'd to undergo the test , of parting with this israelite indeed . yet when i think how many are debasing , i durst not grudge him in new honour placing . vi. but who in such a stormy wind can part with such a father , such a friend indeed , and not cry out in bitterness of heart , a double share i of thy spirit need ? though carnal israel , israels-troubler calls thee , yet in new honour israels-god install thee . vii . poor england little thinks , doth less bewail , its chariots and best horsmen troop away : when witnesses and loud reprovers fail , our grand tormentors are dispatch'd say they . in open streets expos'd to scorn such lie , ere in new honour they be rais'd on high . viii . what though ( dear soul ) thy worth hath not appear'd , but black among the pot-sherds thou hast lien , thy visage mar'd , thy beauty been besmear'd , by mingling sions dust with tears of thine . that dust is wash'd , those tears are wip'd away , since in new honour thou art call'd to stay . ix . earth was not worthy of thee , could not bear thee , profane and loose professors far'd alike ; thy words and walks did make them fret or fear thee , ' gainst those defilements thou wert bent to strike . in base compliances thou dread'st to bow , wert then in shame , art in new honour now . x. ah what a troop of weepers i descry , of windows , fatherless , sick , prisoners sad , poor , exiles , desolate , condemn'd to die , shewing how they by thee were chear'd and clad . our loss , weep they , will scare repaired be , till in new honour we meet christ with thee . xi . among the flock of slaughter , clad with dust , through simpathy in spirit oft am i ; but with job's comforters sit mute i must , since grief amounts to such extremity : his indignation , having sin'd , let 's bear , till in new honour he our breach repair . xii . a trembling remnant ' mongst the rest i spy , of mourners , mark'd and seal'd in front and hands ; whom carnal brethren casting out , do cry . where 's now your god ? our mount unshaken stands . but to their shame he will appear at last , when in new honour are markt mourners plac't xiii . for his blest chastned houshold , left with god , the pregnant widow and her hopeful seed . friends , servants , sojourners , that feel this rod , my flesh doth tremble and my heart doth bleed . through right to christ , yet raised from the dead , ye in new honour have a better head . xiv . among these mourners should i strive to sing , like vinegar on nitre it would seem ; if to their sorrows i more weight should ring , a woful comforter they'i me esteem , hast to thy mountain ( soul ) with mourning wings , till in new honour light from darkness springs . xv. but ah poor sinners ! when will ye be wise ? they 'r gone who did disturb your carnal peace . but sins abiding , stones shall cry , and rise , rather then gods contest with you shall cease . with flames his controversie he 'l renew if in new honour ye no right pursue . xvi . his prophets he no longer now imploies . his slighted , scorn'd ambassadours , withdraws ; but with heav'n-shaking , earth affrighting noise , as if seven thunders spake , he pleads his cause . stout sinners ▪ gird your loyns , decision's nigh ; saints ! to your fortress , in new honour fly . xvii . bac●sliding england , once professing high , now turning egipt-ward in spight of wrath ; thy oaths base crouchings , deep apostacie , to sins and vengeance flood-gates opened hath . turn , turn at gods reproof , break off thy sin , else ne're expect nue honour stepping in . xviii . yet hope 's in israel still ▪ though flesh hath none ; a shelter from the storm have saints provided , when desolate expos'd , left most alone , they by gods eye and counsel shall be guided : when desolations at their height begin , such earth-quakes usher their nue honours in . xix . then mourning , trembling , sionists attend , though heart and hand grow faint , lift up your head the ach●n-search , the breach and gap defend , 'twixt porch and altar stand 'twixt quick & dead peace may be made ( perhaps ) a pardon had . and plowed sion in new honour clad . xx. nay though this age must needs be swept away , that noah's , daniel's , job's find no regard ; decrees be seal'd , and men have lost their day , yet shall your faithful work have full reward . th' assi●ians floods your peace shall not annoy , ye in nue honour shall your god enjoy . a. c. finis . the vanity of childhood & youth wherein the depraved nature of young people is represented and means for their reformation proposed : being some sermons preached in hand-alley at the request of several young men, to which is added a catechism for youth / by daniel williams. williams, daniel, ?- . approx. kb of xml-encoded text transcribed from -bit group-iv tiff page images. text creation partnership, ann arbor, mi ; oxford (uk) : - (eebo-tcp phase ). a wing w estc r ocm this keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the early english books online text creation partnership. this phase i text is available for reuse, according to the terms of creative commons . universal . the text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. early english books online. (eebo-tcp ; phase , no. a ) transcribed from: (early english books online ; image set ) images scanned from microfilm: (early english books, - ; : ) the vanity of childhood & youth wherein the depraved nature of young people is represented and means for their reformation proposed : being some sermons preached in hand-alley at the request of several young men, to which is added a catechism for youth / by daniel williams. williams, daniel, ?- . 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ascii text with mnemonic sdata character entities); displayable xml (tcp schema; characters represented either as utf- unicode or text strings within braces); or lossless xml (tei p , characters represented either as utf- unicode or tei g elements). keying and markup guidelines are available at the text creation partnership web site . eng youth sermons. pride and vanity -- sermons. - tcp assigned for keying and markup - aptara keyed and coded from proquest page images - olivia bottum sampled and proofread - olivia bottum text and markup reviewed and edited - pfs batch review (qc) and xml conversion the vanity of childhood & youth , wherein the depraved nature of young people is represented , and means for their reformation proposed . being some sermons preached in hand-alley , at the request of several young men. to which is added a catechism for youth . by daniel williams . london , printed for iohn dunton at the black raven in the poultrey . mdcxci . to the children and young people who were hearers of the following sermons . the design of these sermons was to regulate and improve the state of your souls . the blessing of god having made them successful to several of you , enclined me to publish them at your importunity ; thô i do oft refuse a compliance with many judicious friends , in desires of the same kind , even when the subjects are more perswading . having overcome the discouragement which i suggested to my self , from the plainness of these discourses , i dare not make an apology for the commonness of the stile or matter . it had been a profanation of an ordinance , when desired to preach to youth , to propose any subject below what tends to their salvation , from that sin and wrath they are naturally under . it had been folly to treat of such a subject for edification before children and apprentices , in words unapt to inform or perswade them . i thank god i could rather bear the dislike of a few less serious wits , than neglect the eternal concerns of so many less intelligent hearers . on the same account , i am now afraid to raise the style , or omit the very repeated appeals and pleadings with children , being resolved to approve my self to the weakest reader , and leave the judicious to what is more fitted to their improvement . my prayer and hopes be , that god will accompany this book with powerful effects on your souls , and not leave you to that obstinacy , as will render it a farther aggravation of your sin and punishment ; you cannot pretend that god never informed you of your disease , nor directed you to a cure : you dare not , after reading this book , say , my danger was concealed from me , and rules for my safety were not prescribed . god will severely witness , that he condescended to argue matters with thy soul ; he disswades thee from the sins that will condemn thee at last , however thou now flatterest thy self . he useth many arguments to encline thee to duties which his very gospel cannot dispence with the want of , in any person whom he will save . let me then acquaint thee , oh young man ! that god addresseth himself to thee , as by name . thou by nature art brutish and devilish , and as long as thou followest the imaginations of thy vain mind , thy case becomes more desperate , thy lusts by indulgeuce grow more violent , and conscience still less concerned to vindicate the affronts thou offerest to gods dominion , or to represent the injury thou dost to thy own soul ; yet be assured , whether thou mindest it or not , there is a god , whose right it is to govern thee , and will be sure to judge thee : thou art born his subject , thô unwilling to obey , and forward to rebell against him ; thou hast an immortal soul , how little soever thou providest for its future state ; yea , how much soever thou actest to expose it to endless misery , and this for a short and fading pleasure . thou art naturally depraved , and thereby under that condemnation which was pass'd by the law of innocency against man , in the least sinful . oh , then do not fancy that baptism did regenerate thee whiles thou findest the want of every grace , and carnal inclinations are thy governing law. do not conceit that baptism delivered thee from thy cursed state , when thy vnbelief and enmity against holiness , do both express it , and further expose thee to it . it 's true , there is a way of salvation for lost man published in the gospel ; but that can benefit none who continues to reject christ , and refuse the terms of peace . thou art the dedicated child of believing parents , but their faith cannot save thee now that thou art capable of consenting to the covenant , and refusest it ; yea , thy early dedication adds perjury and falshood to thy profaneness . plead not thy christian name , whiles thou art a reproach to it . boast not of religious helps , when they have not that good effect on thee , as the light of nature hath on meer pagans ; which may convince us , that where the gospel fails to convert its hearers , satan oft governs more powerfully , than if the gospel had never been preached to them . we live in an age of wonders , among which it is not the least strange or awful , that professed christians are viler than heathens , and most of our baptized youths scorn the plainest rules of christianity . ah , wretched age ! wherein gospel-light cannot convince of that wickedness which even nature condemns ! what conceptions have they of god , who think he can approve of such enormities as they commit , or be satisfied with those heartless and trifling regards to which they confine all the homage which they afford him ? surely england's calamities are like to be terrible , when this jealous god ariseth to force men to juster thoughts both of his nature and his laws . i must allow that this treatise is intended to convince thee of the great evil of such things as most esteem indifferent , and practise as allowable ; yea , so far doth their blindness prevail , that sobriety ( much more godliness ) is ridicul'd as folly. but know that the feeling of endless torments will soon convince such as dare mock at divine revelations . the perfections that render god able to endure their affronts now , will oblige him to vindicate his government and honour then . poor wretches that would not be ruled by means suited to their natures , as rational , shall without their consent undergo the inflicted evils , which , whiles only threatned , did not move them . therefore , young man , be not affrighted from true wisdom by the clamours of the worst of fools , whatever wit they pretend to . vndo not thy self for the sake of a crowd , for it 's better be religious with the lesser number now , than be damned hereafter with the multitude : sure thou must be an atheist , and wholly disbelieve unseen things , if the contempt or perswasions of enslaved factors for the devil can encline thee to chuse hell , by resolving the course that infallibly tends to it . i must acquaint you , that in the last sermon i add no particular to the notes one of your selves took from me when i preached , and supplyed me since with , to help the defect of my own papers ; yet i have added many of the directions for avoiding the eight particular sins i disswaded you from in my first sermon . i have also thought fit to subjoyn a short catechism in the end , wherein you may learn the essentials of practical religion in familiar terms , if you think fit to learn it , consult the proofs . the good lord prosper all to you . could i but see young ones generally enclined to serious religion , i would hope that god hath a mercy in reserve for england , and the vengeance that hangs over it because of the last thirty years too successful contrivances to debauch the nation , in order to slavery and popery , might be diverted , or at least confined to such as are too far engaged , or obstinate to admit a reformation . that every child and youth who shall read this book , may ( as many of you already do ) thus contribute to my hopes and share in the benefit thereof , shall be the prayer of your compassionate friend , daniel williams . the contents . the context explained , to page . vanity considered as its natural frailty , p. , , . vanity in a moral sence in general , , , . particularly , as to eight sins to which youth is prone , . the folly of youth in the concerns of eternity explained and demonstrated , from p. . to . directions against folly , from p. , to . . the inconsiderateness of youth , with directions against it , from p. . to . . the obstinacy of youth described , disswaded from , with directions against it , from p. , to . . anger , and violent passions of youth described , disswaded from , with directions , from p. , to . . youths idleness and mispence of time described , disswaded from , with directions , from p. , to . . the levity and inordinate mirth of young people described , disswaded from , with directions to get sobriety , from pag. , to . . the sin of lying described , disswaded from , with directions against it , from p. , to . . fleshly lusts , viz. drunkenness , gluttony , and vncleanness described , and disswaded from , from p. , to . directions against gluttony and drunkenness , from p. , to . directions against vncleanness , from p. , to . the vanity of youth , as it consists in their living to no valuable purposes , demonstrated , from p. , to . the vanity of youth , as it lives to destructive purposes , from p. , to . an account how childhood and youth became vain , where original sin is treated of , from p. , to . an enquiry why youth continues vain ; where also the possibility of their healing is spoken to , from p. , to . the reasons why many young people do grow more vain daily , from p. , to . inferences from the whole doctrine . . the dismal aspect of the world , p. , . . parents and masters care and pains in the education of youth , urged and directed suitably to the disease of youth , from p. , to . . the reasonableness of youths subjection to the rebukes and restraints of superiours , p. , . . attentiveness to advice needful and fit , p. , . exhortations . . a serious examination of the present state of youth , whether they are still vain or no , urged , p. , . they are called to admit directions answerable to their present condition . . a call to young people still vain , with directions and arguments for their present casting off their vanity , from p. , to . . advice proper for such young ones as are serious , from p. , to . a plain youths catechism , from p. , to the end . ecclesiast . ch . . v. . last clause . childhood and youth are vanity . this present meeting is for the spiritual advantage of you children and young people : your good we ministers must intend , and it s your interest and duty to regard , and improve these helps , as well as elder persons , for your souls are are as immortal as the aged ; god hath a right to govern you , being you are his creatures . he hath given you a rule of life , he observeth your hearts and carriage with concern . young ones shall be arraigned at gods tribunal , and judged by the rule contained in his word , according to what they have been and done . heaven and hell are before you , one of them will be the eternal dwelling of the youngest in this assembly ; and considering , that most of mankind dye when young , heaven and hell are fuller of young people , than of such as arrived to a greater age. do such considerations affect you ? ought they not to make me serious , and importunate with your souls ? and with yours especially , because youth is under great indispositions to all that is serious and saving . oh let us look earnestly for a blessing to him , who is the god of the spirits of all flesh , numb . . . and therefore is able to impress and manage your spirits tho' unruly and vain . the author of this book is solomon ; will you regard what a great man saith ? he was king of israel in its most prosperous state : are a wise mans dictates to be heeded ? he was the wisest of meer men. but above that , this book was the result of great experience ; he speaks his feeling as well as his judgment ; yea , he records these things as a penitent after great offences , and therefore must represent things according to their truth and importance , especially since he was inspired by the infallible spirit in what he here delivers . i shall not look further than the th . verse , to lead you to my text. . there he doth by a sharp sarcasm reprove the sensual delights of young people , rejoyce o young man , &c. it s such a saying as christs to his disciples , sleep on and take your rest , mar. . . it 's not said by way of approbation , but he exposeth the sensualist by disdain , which may affect some people more than a direct reproof ; and god for our good condescends to try all ways . surely you that think sensual pleasure the greatest happiness you are capable of , will suspect that it is not what it appears to your foolish minds , whon god by the wisest man doth thus ironically brand it : he loads you with scorn , while you fondly please your selves with these poor delights , as your only paradice . god keep me from that as my portion , which god accounts my reproach . obj. but may not a young man rejoyce ? answ. yes no doubt , thou oughtest to delight thy self in the lord , psal. . . yea , thou mayst delight moderately and holily in objects of sence ; but that 's not the rejoycing here exposed . the following words explain the nature of this forbidden joy , it 's that evil pleasure which thou takest in walking in the wayes of thy heart , and in the sight of thine eyes . q. d. oh vile creature ! how base art thou become , that confinest thy pleasures to , and resolvedly wallowest in the delights that come by following the vain imaginations of thy carnal heart , and meer gratifying thy sences . what a bruit art thou , that sportest thy self in a disregard of god and unseen things , and valuest the time of youth only as it fits thee to execute what is sinful , and relish what is sensual ! is this rejoycing becoming thee as a reasonable creature , made for and suited to things of so far a higher nature ? is thy correspondence to the objects of faith quite gone ? art thou so sunk and buried in flesh ? is there no spiritual light or love to govern thy desires , and pleasures ? if this be the merry young man , what an object of contempt is he in all his mirth ? even in his jollity he is to be scorned , as well as pityed . . he allarms this brutish sensualist with a prospect of judgment . god addresseth himself to thee as one stupidly ignorant , but know thou : it 's what thou art little acquainted with , or thoughtful about ; for all these things he will bring thee into judgment , a sore thorn in thy gay cloaths ; a great cooler to thy lusts , meer gall in thy cups , and a sad disturbance to thy airy conceits : god will bring thee into judgment for all these things . thô thou despise his laws , thou shalt not escape his sentence : he will not leave it to thee , whether thou shalt be miserable ; though he referr'd it to thy choice , whether thou wouldst be serious : hee 'l compell thee to feel his wrath , though he would not force thee to refrain thy voluptuousness . yea , oh thou that sportest thy self in thy brutish delights ! thou shalt account for all , thou shalt suffer for each . thy punishment shall be proportioned to thy sins , and to thy pleasures thou didst take in sinning , and dost thou never consider how great that 's like to be ? . he then annexeth a serious caution against two evils , to which young persons are obnoxious , v. . therefore remove sorrow from thy heart ; that is anger , as the word may be rendred , or all those heart lusts which will end in sorrow of heart . thou art afraid of seriousness , thou seemest to prevent sorrow by thy carnal mirth : but alas , thou art making way for the deepest groans by thy seeming cure ; thou bringest on sorrow by a pretended driving it away . but young man , god seeing thou takest a wrong course , condescends to warn thee against the anguish which thou preparest by thy vicious inclination . . and put away evil from thy flesh ; that is , fleshly pollutions , to which youth is prone , or the bodily punishments which vile courses expose to : if you take the first sence , then , as in forbidding heart lusts , he stops a course of sin at the spring-head , without which all the attempts for reformation will be too feeble ; so in forbidding fleshly pollutions , he would restrain the acting of sin : q. d. thô lust is conceived in the heart , yet let it not break forth in thy practice : for abstinence from wicked acts will conduce to change thy temper , and abate thy guilt . if you take the latter sence , then he argues from that misery , which brutish youth is most likely to be affected by , q. d. that body which thou so indulgest , that flesh whereof thou art so tender , is like to feel the woful effects of thy folly : therefore as thou lovest thy very flesh , kindle not the flames which are to devour it in hell ; bring not down those judgments , which may torment thy body on this side the grave . the wise man introduces these advices by a motive referring to v. . therefore , &c. as if he had said , because god will bring thee to judgment , avoid these sins , for which thou shalt certainly be arraigned , and prevent the miseries which the sentence will include , and which the judge must execute according to the sanction of that law whereby thou shalt be judged . then , then , o young man ! thou shalt know by the punishment felt , that thy lawgivers threatnings were not vain , though during temptations they appeared so . my text is a further motive , and as such is here inserted : for childhood and youth are vanity , q. d. to these sins your young years are prone , they have room in your temper , and without great care and labour cannot be removed , or put away ; therefore be intent and vigorous to put away evil from your flesh , to remove sorrow from thy heart . having thus described the coherence of the words , i shall lay them down for a doctrine , as they be in my text. doct. childhood and youth are vanity . i shall explain this doctrine , and insist on that sence of the words , which will most conduce to the advantage of young persons . ( . ) childhood and youth may be taken for that time of humane life , which is short of manhood . if you take it thus , then the whole clause may be thus expressed : though you are very apt to boast of these years , as most conducive to happiness , though now your spirits are vigorous , your bodies healthy and strong , your sences quick , the cares and maladies of old-age are far from you ; yet all this will not make you happy . this time of youth it self is vanity , it 's insufficient to make thee a blessed creature ; yea , though thou didst enjoy all sensible things that can minister to its satisfaction , it is but vanity ; a poor thing , a short and empty matter , which leaves its admirers deceived , yea , undone , if they have no better provision . a serious old man disdains those years , and would not live them over again ; yea , few live long that wish not much of that time expunged out of their life , and remember it with a blush . ( . ) childhood and youth note persons of those years or age , viz. children and young people . i shall consider these words in this sence , and of such of you the spirit of god proclaimeth vanity , as your proper epithite . quest. what is meant by vanity , as it predicates of these young people ? answ. vanity is either natural or moral , and then it 's the same as to say , . young people are frail and mortal . all flesh is grass , and the goodliness thereof as the flower of the field , isa. . . the robust youth hath his breath in his nostrils ; by the course of nature he may live longer than old men , yet by the frailty of nature he may die before the oldest man. thou reckonest upon long life , but thou mayest dye tomorrow : oh young man ! thou hast the seeds of death in thee , thou canst not resist any messenger of death ; heb. . . the sentence lies against thee , and sin the cause of death cleaves to thy early age , rom. . . what variety of accidents art thou subject to every moment ? it 's by gods power you children are alive till now , as well as the man of eighty : oh young folk ! that think of many years , before death and you can meet ; how many younger than you are already rotten in their graves ? there may be many children in this place , whose death your fathers , yea , grandfathers may live to mourn for : it 's a brittle house your very souls inhabit . exh. i cannot omit this exhortation . do and forbear all you ought to do and forbear in order to eternity , as persons within a step of death . i hope the youngest here are assured , that there is no working in the grave , eccl. . . what is to be done for eternity must be done while you live ; the state of trial lasts no longer than life : whatever is beyond the grave , is unchangeable reward or punishment . wilt thou lay to heart these things ? . i have much to do for eternity . . work for eternity is hard to do . . this work as hard as it is must be done , or i perish for ever . . how short a while may i , as young as i am , have to do all this hard work in , which is the point i am on : young man , if death overtake thee , thou canst not put it off till thou set about the work thou hast neglected : all the cryes in the word will avail nothing . bethink thee then , if ahijah had not been good betimes , he must have been eternally undone ; so it may be thy case , o child of ten years old ! if thou dost not get grace before thou art a year older , or it may be a month or week older , thou must dye graceless . doth not the word tell thee of some who dye in youth , and their life is among the unclean , job . . : shall that be thy case ? canst thou bear it ? be perswaded now to fix thy thoughts on such things as these : shall i lye or swear now , who may be dead within a month ? dare i prophane this sabbath , who may be dead within a week ? yea , my next sin may be the last act of my life . how can i live without christ a day longer , when i may dye to night ? shall i delay to know , and love , and fear my god , who must do it soon or never ? i am sure if i do not fear god before i dye , hell will be my place ; and i am not sure of a week to attain this fear of god. did the youngest of you know your frailty , you would tremble at delays , you would not dare to sin , you would blush at your slothfulness in any good work. oh then hear this sermon as one that may never hear another ! pray the next time as one that may never pray again . when thou art next tempted , ask thy self , would i yield to this if i were to dye to morrow ? will you believe this , and walk as them that believe it ? even youth is too uncertain for any wise one to venture to sin , or neglect his salvation , as if sure of time to repent , and repair his neglects . . vanity is taken in a moral sense , viz. as it regards the minds and manners ; thus eph. . . the spirit of god warns us against walking in the vanity of the mind . vanity is oft put for all sins , kings . . several sins are expresly called vanity ; and this name is applyed , partly with respect to the nature of some sins , but chiefly from the tendency and consequence of every sinful course . every way of sin is vain ; and sin deserves the name of vanity from this consideration , that it is committed to no valuable purpose ; yea , it ends in what is destructive , and far worse than meerly unprofitable . in this sense i shall improve the text , and it includes these things : . young people are prone to many sins that are notoriously vain . . young people are apt to live to very low and unprofitable purposes , which is vanity . . young people are apt to live to evil and destructive purposes , which is the heighth of vanity . before i enter on these things , let me ask you young folk , is not this a true charge ? and is it not as awful a description of your state as true ? obj. but how comes this to be laid so universally , that all young people are thus vain ? ans. . because the generality of young people are vain : for one that is sober , how many are wild ? for one that is pious , there be many prophane . a religious child is become a wonder . godliness in youthful years is very rare : the body of your ordinary young people is sottish ; the generality of witty youths are atheistical and irreligious . when the disease is so common , the charge is proper as against the whole . ans. . all young persons are inclin'd to be vain : vanity is the temptation of that age ; your constitution and want of experience do especially expose you to this mischief , though grace may deliver some of you from the power of vanity yet it hath not cleansed you from all disposition to vanity ; it hangs about you , and liveth , though restrained : your stumbles will be at this stone , and your faults will be under this head of youthful vanity . young people ! you see why the charge is so common : will you then apply what i shall say to your selves ? when i describe the disease , say , this is my disease : when i propose the remedy , speak to thy soul , this is proper for my case , this is necessary to my condition . thou child , say , i am a child , and therefore apt to be vain . thou young man ! say , i am a young man , and therefore i am apt to be vain . i must deny my age , or own this charge . nay further , reason awfully with your selves , most young people are under the power of vanity : the wicked youths are a hundred to one that 's pious . oh my soul what is my condition ! is not there more danger that i am one of those hundred wicked ones , than that i am that one pious young one . i shall now return to consider the three particulars , under which i included the moral vanity of young people . . young people are prone to many sins that are notoriously vain . there be some particular sins that in their nature argue more vanity than other sins ; they inferr a very vain mind in the persons committing them . young ones have many of these sins , and lusts strongly prompting thereto . i shall reduce your sins to eight particulars , and give you some directions under each , to help you against that particular sin : but remember each of these are sins ; every sin defileth thy soul , and bindeth thee to undergo the punishment threatned , if it be not repented of and mortified : nor canst thou hope that these sins will be put away , unless thou follow the methods which god hath directed for that end : he will not convert thee as a bruit that regards nothing , thô he must consider thy weakness as a sinner , and therefore exert his power by the means thou attendest . . young people are subject to folly. the spirit brands our tender years with this crime : prov. . . folly is bound up in the heart of a child : is this limited to children ? no , a young man void of understanding is too often seen , prov. . . this fault is not a want of that wisdom which is unexpected from your age : but it is such folly as in your years might have been healed ; and it 's made up of blindness and mistakes against that light which god hath afforded you . god hath given you reason to govern your selves by , you are under the means of wisdom , whereby you may know your true end , and the proper means to that end : nevertheless most young persons are fools . dost not thou place thy interest in things which are vain and destructive ? dost not thou think jollity thy only heaven , and the pleasing thy lusts the only real paradice ? what is enjoying god , or glorifying god to thee ? these are things thou art unacquainted with , and unconcerned for . obj. perhaps thou wilt say , i desire to be saved , and i do something towards it , how then do i mistake my end or means . ans. . i fear thou dost not know what it is to be saved : salvation with thee is only being kept out of hell , as a place of torment , when thou hast sin'd thy fill ; but there is little more to commend heaven to thee . if there be not vain sports , revelling , and the like carnal enjoyments ; thou canst not tell how heaven should be a happy state , thô better than hell : but is not this the grossest folly ? what , to think that salvation , which contains no vision of god , no perfect holiness of heart , no full conformity to christ , no ravishing sense or communications of the divine love , no hand in god's praises ? foolish youth ! there 's no heaven but what principally includes these ; that is not salvation which wants any of these . let me ask thee , art not thou foolish , if thou judgest salvation to be what it is not ? art thou not foolish to think it to be another thing than god describeth it to be ? art thou not a fool , that fanciest that cannot be a happy state , unless it wants what all good men account to be happiness ? and unless it includes such wicked and bruitish things as heaven must keep and cleanse us from ? oh poor creature ! thus foolish do thy notions of eternal life discover thee to be . ans. . thy folly appeareth , in that thou fanciest thou canst be saved in another way , than that which leads to it . to convince thee of this , consider that , . christ is the principal way to life , ioh. . . he as a priest by offering up himself , merited life for such as repent , believe , and obey him : he as a prophet teacheth men the author , means , and nature of the terms of life : he as king applies his purchase by the spirit , subdues impediments , fits the soul for , and judicially admits it into glory . now child ! dost thou hope to live for ever , and neglect christ ? is it not folly to expect life and despise a saviour , yea , trample his blood under thy feet ? is it not folly to hope to be saved by christ , and yet believe the devil rather than him , and prefer the dominion of others before his government ? . faith , repentance and holiness , are a way to heaven , subordinate to christ : i say , subordinate to christ , for they could not save thee but for a christ ; sinners had never obtained them , but by a christ ; and they tend to save as they refer to christ , whose atonement is the only purchasing price . but yet they are a way to life : no man shall ever get to heaven without them . christ hath resolved without faith , no man shall have pardon by his merits , and therefore all the savingly enlightned do believe , that they may be justified , gal. . . he appoints us to repent , that our sins may be blotted out , when the times of refreshing shall come , act. . . and limits the number of the saved to such as obey him , heb. . . now young man , is it not folly in thee to expect heaven , when thou hast nothing which christ hath instituted as a means of that glory ? doth he as our law-giver declare that he will and must suspend thy salvation 'till thou believe ; and wilt thou madly say , he will save me , though i do not believe ? dost thou know what he 'll do better than himself ? yea , your folly is greater , in that christ hath not only suspended life on these conditions , but he hath expresly declared , that they shall for ever perish , that do not in these things submit to him ; and yet thou art confident . what greater folly than for an unholy one to look for glory , when god saith , without holiness no man shall see the lord , heb. . . and all the wicked shall be turned into hell , psal. . . is it not folly to remain impenitent , and yet be in hopes of heaven ? when christ saith , except you repent you shall all likewise perish , luk ▪ . . will not you own your madness , that look'd for life in your disobedience , when you shall hear our lord saying , slay these mine enemies , that would not that i should reign over them , luk. . . is it not an establish'd rule under the gospel , he that believeth not shall be damned , mar. . . unbelief and hell are certainly connected , as faith and heaven . . thy folly appears yet more , in that thou fanciest thou canst be saved in a way contrary to salvation , and certainly leading to hell. wouldst not thou judge him a fool that intending for dover , yet chuseth the road to york ? are not they fools who desiring health , refuse physick , and take nothing but poyson ? thy behaviour exceeds the grossest of these instances . what barrs any one from heaven , but the dominion of sin ? and that conscience justly chargeth thee with : doth not god declare , that to be carnally minded is death , rom. . ? thou art so minded , and yet expectest life : is not god express , that no whoremonger , nor unclean person , nor covetous , hath any inheritance in the kingdom of god , eph. . ? and also that the abominable , and all liars shall have their part in the lake that burneth with fire and brimstone , rev. ? is he not as positive , that no fornicator , reviler , thief , or drunkard can be saved ? cor. . what can be plainer , than that in being such as these thou destroyest thy self ? these vices lead to destruction , and god warns thee against foolish self-deceit , by hoping for a better issue than ruine by such a course : oh sottish youth ! will theft , drunkenness , swearing , prophaneness , think you , lead to heaven , after all these discoveries of god's resolves ? what will damn thee , if such vices will not ? who can be damned if thou be saved ? will a provoked god lye for thy sake ? no , no , his threats will take hold of thee , notwithstanding thy silly dreams . children , you see i have described the folly of all young ones , who are wicked . i have chosen this great instance , viz. they mistake their true happiness , and the way to it . i might open this great sore beyond this : alas ! young people are generally ignorant of god , and themselves ; they know neither good nor evil aright ; they commend what they ought to dispraise ; they chuse what they should reject ; they make a mock of the greatest mischiefs , as sin and hell ; they rarely understand men , or know how to carry it aright for this world , or for eternity ; they mistake truth for error , are governed by appearances rather than realities . where shall i stop if i intend a full attempt of the folly of youth ? quest. what shall i that am young do to heal me of my folly ? answ. . beg wisdom of god by fervent prayer ; iam. . . if any of you lack wisdom , let him ask it of god , &c. thou wantest wisdom , thou art bid to ask it : thou art encouraged to ask , for he giveth it to such as ask , yea , he gives liberally , and he will not upbraid thee with thy past folly , when thou settest thy self to get wisdom . nothing will heal thy folly but wisdom , and a prayerless creature is never like to obtain it : therefore press thy soul with the sence of it's want , and with the loveliness and necessity of wisdom : this will help thee to strong desires , which are fervent prayers . oh child ! wilt thou be a fool for want of praying ? shall god say , here 's a youth void of wisdom , because he would not ask it ? . study and believe the scriptures . if thy judgment bedirected by the word , it will be sound , that gives understanding unto the simple , psal. . . be sure you learn to read , and when you can read , read the scriptures most ; there you must learn to think aright of god : they will teach thee what the will of god is ; the way of salvation is there discovered ; from them thou hast the truest account of sin , and holiness . in the written promises thou wilt know what to hope for , in the threatnings what thou shouldst fear , in the commandments what thou must do , in the revealed doctrines what thou shouldst believe . come children , you are allowed to learn the scriptures ; timothy is commended for knowing the scriptures from a child , tim. . . study you these , there is nothing needfull for a christian which is not contained therein : every thing as to salvation is doubtful , which is not deduced from these . . suspect thy first thoughts , and never be governed by thy fancy . if thy sudden imaginations be right , they will bear enquiry ; if they be wrong , they need amendment . ordinarily the first dictates proceed from vanity , and shall that prescribe when life and death depend on thy resolves ? nay , how knowest thou but that they be satans whispers which thou executest , when fancy is thy guide ? for he speaks to the soul by impressing the imagination . . converse with the godly wise , and strictly observe and lay up their sayings and examples . the word tells us , he that walketh with wise men shall be wise , but the companion of fools shall be destroyed , prov. . . their speeches will instruct , their practice will allure imitation ; whereas ill company will debauch thy mind , and nourish thy lusts. prudent persons will judge thy temper by thy associates , well knowing , thou art already , or wilt certainly be what thy chosen companions are . . design all knowledge in order to practice , and live up to the light thou receivest . he that in sacred things takes up with notions for notions sake , is as truly a fool as if he knew nothing . it 's a practical judgment that makes us spiritually wise , when other knowledge will aggravate our sin and woe . oh young man ! wilt thou say unto wisdom , thou art my sister ? prov. . . wilt thou cast off folly with indignation as thy great disease ? should you be fond of that which sin introduced , and will obstruct your healing whiles it prevails ? folly is the bane of intellectual beings , and that 's of the worst sort which guides our practice . folly is the root of all your other sins : wer 't thou spiritually wise , thy work were more than half done ; and methinks thou shouldst not be hardly perswaded to get wisdom . child ! wouldst thou be willing to be an ideot ? surely no : every one pitieth such a one , and is too apt to laugh at him . but i tell thee , to be a fool as to eternal things , is much worse than to be an ideot : the ideot hath few , if any actual sins to answer for , but thou hast many . there may be hopes of an ideots salvation , especially if he be the child of a believer : but if thou remain spiritually a fool , there 's no hope of thee , tho' both thy parents were the best of people . all folly is the blemish of humane nature , but spiritual folly most of any . . young people are subject to inconsiderateness and rashness . how hard is it to make you think , or lay the greatest things to heart ? neither danger nor duty , do young ones apply to themselves . would not the consciences of most of you agree with my accusation , if i tell thee child , and thee young man or woman , thou art under god's wrath , but wilt not consider it ? thou dost not meditate on the way of recovery , tho it be at great expence provided : christ dyed for thee , but thou hast not spent one hour in the contemplation of him . thou art loth to think what thy wayes are , whether good or bad ; nor thy state , whether safe or dangerous . how few young ones here have seriously asked themselves ; am i born again or no ? what will my sins bring me to ? what evil is there in my sins ? when i must stand at gods tribunal to be judged , what shall i answer ? what is like to be the issue ? how shall i dwell with everlasting burnings ? it 's too commonly with others as it was with that young man , he goeth after her straightway , ( or suddenly ) as an oxe goeth to the slaughter , till a dart strike through his liver : as a bird hasteth to the snare , and knoweth not that it is for his life . prov. . , . he took not time to think what would be the issue of sin ? unavoibable torment gives the first prospect of his danger ; when consideration would have represented this misery , as a guard against sin , even whiles temptation solicited . quest. what shall i a young one do , to deliliver me from this inconsiderateness ? answ. in general , strive to consider , and bind thy mind to suitable and fixed thoughts . to this end , . do not at any time allow thy thoughts to wander unaccountably . it 's hard to confine them at any time , when they usually rove . it 's a great help for this world , and for another , to have our thoughts manageable ; and our souls capable of being easily fixed in their contemplations . when ever thou thinkest , be able to say , what i think of , it is worth a thought . . awe thy soul with the importance of the things thou oughtest to consider . if they be soul-matters , they be of the highest nature , and they be of greatest concern to thee : tell thy self , life and death depends on these : if sin have dominion over me , i shall dye : if i am not born again , i cannot enter into the kingdom of god , joh. . . and shall i lightly think of these ? what 's all the world to me , if i perish for ever ? things divine , things on which eternity depends , must be considered . oh my soul ! wilt , yea darest thou refuse to dwell on these , which thou wert made for , which thou must shortly converse with , as the only realities , whether thou wilt or no. . get so much knowledge of what thou shouldst consider , as that thou mayst be able to represent it to thy mind in some evidence . it 's hard to consider long of what we little know ; if it be of god , be not unacquainted with his nature ; if it be of sin , be not ignorant of arguments to disswade from it , and a sence of what aggravates it , &c. . learn to discourse with thy self , and to urge things upon thy heart : this will fix thy thoughts , and bring things with some due impression on the heart . if thou canst not debate the matters inwardly , speak outwardly with thy tongue , as if two persons were in talk together : what , shall i lose my soul for a lust ? must not i , if gods word be true , rue my present course ? it 's gods charge that you commune with your own hearts , psal. . . he can neither be true nor profitable to himself , who seldom speaks to himself . . take fit time and place to debate , and apply things of most concern , and bring things to a good conclusion . great things must not be determined by a few thoughts , for so thou wilt neither pass a right judgment , nor yet be duly affected . neither are serious matters becomingly considered in a crowd , or when thou art unfit to think : and to consider , without coming to a conclusion , cannot fix thy judgment , or govern thy will and practice . therefore if the matter thought of be a doubt , press it to a resolution ; if it be a duty , consider all arguments 'till thy will be fixedly determined to do it ; if it be a sin which thou layest to heart , cease not representing the evil and danger of it , before thou feelest thy self resolved against it , and a strong indignation kindled to support that resolve . will you resolve to follow these rules ? will you strive to manage your thoughts , and shew your selves willing to be considerate ? i am sure thou wilt not refuse , if thou hast a mind to chuse aright , to walk safely , or to have the benefit of what god hath afforded by natural light , revelation , or providence to govern mankind by . yea , young man , it 's impossible to be truly religious , or to answer the great ends of religion , without considering . oh then ponder the path of thy feet , maturely deliberate on things that thy thoughts are due to . . young people are subject to be obstinate and heady . this is one of your diseases ; you break through restraints , and are regardless of advice , intreaties avail little : yea children , though you be compared to tender twigs , do not you discover much stubbornness : parents command , but you are disobedient ; they correct , but you remain obstinate ; they perswade and intreat you to be sober , but you are still vain : masters reprove , you are still the same ; ministers importunately call thee ( oh young man ) from thy destructive course , but thou passest on , and shuttest thy ears against the word . conscience oft speaks , and represents thy guilt , but thou seemest resolved on thy own ruine : yea , god stands in thy way , as the angel with a drawn sword ; but thou art fearless , and seemest to say , i will sin still , let come what will of it : iob . . let guilt grow , let god strike , let my soul perish , all these shall not alter me . oh poor stripling ! how soon can god undo thee ! how soon will hell torments break thy stomach ! and wilt thou still be like the wild ass which snuffeth up the wind , and in her occasion , who can turn her away ? jer. . . how canst thou , child , endure to hear thy parents groan : i perswade my child to be good , but i cannot prevail ! i would instruct him , but he is unteachable : woe is me , i have brought forth for the destroyer , when this my child was born : i see him running hell-ward , and cannot restrain him : i tremble to think from his setting out , what he is like to come to : oh that the fruit of my body should dishonour god , as he is like to do ! that he should do the mischiefs , i foresee he will ! if god change not his heart , he may come to an ▪ untimely end , and is sure to be damned for ever ! oh that i had been written childless ! canst thou be unmoved , and still perverse ? quest. how shall a young person be cured of this obstinateness ? . get thy heart possessed of a holy fear : beg of god a heart that is in awe of him ; a heart that reverenceth thy parents and superiours ; a heart afraid of sin , and trembling at hell , and all other punishments due to sin. fearlesness is a great ground of obstinacy : young man , these deserve fear ; god hath put this passion into thy nature , to make thee governable . what horrid madness is it , not to fear a god who is a consuming fire ? heb. . . not to fear hell and misery , which will force thee to weep and wail , and gnash thy teeth for ever ? mat. . . what a confusion and disorder is it among mankind , that inferiors are wholly fearless of their superiors , especially sinful worms of a dreadful god ? . believe the kindness of these , against whom thou art obstinate , and stir up some grateful returns of love to rhem . thy perverseness implies , that thou lovest not thy advisers ; nor thinkest that they have any love to thee , when they advise thee . but young boy , i would mind thee to day , that it is from love all these opposed admonitions do proceed . doth not god love thee , who made thee , who put such bowels in thy parents towards thee ? doth he not love thee , who gives thee all the good thou enjoyest , who spares thee , and intreateth thee month after month , when he might have sent thee to hell at first , without any loss to himself ? doth not christ love thee , oh child , who gave his life for thee , when thou wert an undone enemy to him ; who sent his spirit to strive with thee , his gospel to offer mercy to thee , his ministers and others to teach thee , as soon as thou couldst understand any thing ? must not he love thee , young man , who pleads with god ready to cut thee down , lord , let him alone this year longer ? luk. . . doth not he love thee , that weeps over thee , when he finds thee unperswadable , and this becaufe he knows the woful anguish thy contempt will end in ? do not thy parents love thee ? oh think at what care and pains thy father is at for thy livelihood : think of the tender bowels of thy mother , what sorrow she hath selt , what fears she is in , when thou art in danger ; what tears she poureth forth when thou art sick , and how it goeth to her heart to correct thee ? i might shew all others love thee who advise thee to be good . well young body ! canst thou chuse but think that the reproofs of these must proceed from love ? and art thou such a brute as not to love them at all ? what not love thy god who is so good to thee ? not love thy christ , who bled out his soul in love to thee ? what , not love thy father and mother , to whom thou art so indebted ? wouldst thou be so requited , when thou hast children ? obj. i hope i do love god , christ , and my parents . i am not such a devil , and i think they love me . answ. what , love them , and be obstinate against their intreaties ? love them , and be disobedient in things they most insist on : god and christ account them enemies , luke . . that are rebels , and puts thee plainly to it , if you love me , keep my commandments , joh. . . as if he should say , never fancy or talk that you love me , unless you will obey me . thy parents if they be pious , will reduce thy love to the same instances : thus thy mother bespeaks thee ; what my son , and the son of my womb , and what the son of my vows ! give not thy strength to women , prov. , , . and so she v. , . forbids drunkenness . thy father charges thee , my child , hear the instruction of a father : let thy heart retain my words , keep my commandments , and live ; get wisdom , &c. prov. . , . they will both intreat thee ; child , if thou hast any love for us , keep from sin , save thy self from hell ; we are most concerned to see thee a real saint , and eternally glorious ; we 'll bear any thing rather than sin ; we are afraid for nothing as much as thy soul , if thou destroy that , thou shewest the greatest hatred , and art as cruel as thou canst be unto us . canst thou think thou lovest them , and be thus perverse ? nay , if thou think they love thee , that must cause some relentings : how can i run so cross to my god and to my parents , who so dearly love my soul , and are so solicitous for its weal ? my hardned heart begins to yield , and i cannot continue obstinate ; my love to them , and my sense of their love to me , doe overpower my stubborn spirit . . be perswaded of thy own ignorance and unfitness to direct thy self . a proud conceit that you know better than any , what is for your good or harm , is included in an obstinate frame . dost not thou think , that if thou wert convinced that god bids thee do nothing , but what were for thy good , nor forbids thee any thing but what is for thy harm , thou would'st do what he commanded , and cease from what he forbids ? and would it not be the same as to thy parents and others ? let me then reason with thee , young man ! dost thou think thy god would deceive thee , or thy parents and ministers would lye to thee ; when they disswade thee from sin , and perswade thee to serious piety , and are so earnest in it ? thou must conclude they think as they say : if they be not mistaken , they would encourage me to do as i do , but if i be mistaken , i ought , and would do as they advise . then young people , the matter is brought to this ; thou art obstinate against counsel , because thou art in the right , and they that give thee counsel are in the wrong : they as thou thinkest , advise thee to thy loss , and all things set together , thou consultest thy own true interest better than they do . but is not this a very vain conceit and capital error ? oh child ! sure thou art not wiser than thy holy parents ! they know more than thou , they have experienced what thou hast not ; they and thy masters are forced to teach thee the little things of this life ; thou would'st soon spoil and kill thy self , if they left thee to thy own management . oh young men and women ! are not you sordidly foolish ? can you imagine you know what god will do with you better than he knows it ? do you know what you must lose by sin , and suffer for sin , better than god knows ? you judge by a short moment , but he sees what eternity is : you conclude from what your body now feels , but he knows what thy soul is , and what himself is to the soul , whether in wrath or love : he knows what the glory of heaven and terrors of hell amount to : thou concludest by thy fancy , but he passeth a just judgment , which every one will soon submit to ; therefore i do begg thee to distrust thy self , as ever thou wouldst save thy self . consider , all the good men in the world were conceited as thou art now , but they have repented , and owned their folly : when they came to their right minds , then they came to be of god's mind . yea , all the wicked will be convinced of their mistake ; why else will they wail and mourn for ever ? if it be best to be in hell , why should they always complain there ? the prodigal thought he was wise when he rioted , luk. . , . but repentance assured him that he had been mad . young folk , have you never seen resolved sinners even in sickness and poverty , roar out , and mourn at the last , saying , how have i hated instruction ? prov. . . consider how unlikely is it , that thy opinion is truer than thy holy master , or minister ? thy lusts darken thy mind , they have all the wise part of the world on their side . thou canst remember thou wert as confident of other things , which now thou seest to be false , as they told thee then . thou sometimes now condemnest thy self for thy course , when thy sinful inclinations are calmed . when thou wert sick , thou didst own that thy loose way , thy irreligious way was thy folly : and after all these wilt thou bear it out ? must that be thy character , the fool rageth , and is confident , whiles thou knowest not at what thou stumblest , prov. . . must this be written on thy grave-stone ? he shall dye without instruction , and in the greatness of his folly he went astray , prov. . . . acknowledge thou art one under dominion , and not at thy own disposal . people refuse to be subject , from a conceit that they have a right to govern themselves . is not this your case ? our lips are our own , who is lord over us ? psal. . . therefore i will lye , swear , talk frothily , let who will contradict . but child , thou canst tell who made thee , it was god ; and should not he that made thee govern thee ? ought not the creature to observe the laws which his creator gives him ? nothing thou hast is so much thine as thou art his : christ bought thee with his blood , and additionally founded his dominion in his purchase : he therefore dyed , that he might be lord both of the dead and living , rom. . . thou art therefore the most unjust of rebels , if thou art an obstinate sinner . thy parents , thy masters , thy ministers , have an authority over thee , and disobeying their just commands and calls , is a renouncing an authority thou shouldst own , and usurping a power , to which thou hast no claim . a masterless child , a masterless youth is a slave under pretence of liberty ; and doubleth his yoak , while he seeks to break it . therefore know , young folk , you 'll find god a terrible judge , whom you rejected as a law-giver : hee 'll vindicate his own authority , and the deputed authority of your parents , by the sorest vengeance . eternal chains shall hold that youth , which would break god's easie bands . if any of you say , i do own god to be my ruler and master , consider god's challenge , if i be a master , where is my fear , saith the lord god of hosts ? mal. . . to finish this , how many sturdy resolute young people are here ? will none of your knees tremble ; will love melt no heart , will a sence of gods skill to direct , and authority to command , bend no stubborn will this day ? dare any child or young person go hence , and say , i have been stiff-necked , and wll be so ; nor will i follow these rules to become more perswadeable . if thou hast the impudence to do thus , i have god's warrant to tell thee , thou shalt suddenly be destroyed , and that without remedy , prov. . . . young people are subject to anger and violent passions . children are apt to be peevish and cross : young men to be full of rage ; the verse before the text may be rendred , oh young man , put away anger from thy heart : how soon is the fire kindled , how fervently doth it blaze ? young persons are oft angry with their best friends , even for what they should be thankful ; they are incensed too freqneutly without a cause , and are so hasty , as not to search the reason . sleighty matters are with them great provocations ; and moderation in their resentments they disdain : and no wonder , for thy reason is darkened from seeing the fatal consequences of thy fury . lasting enmities , quarrels , murthers , are too frequently the effects of this inordinate fervour . young man ! is this a thing allowable ? consider with thy self , anger is a short madness . thou losest the management of thy own soul ; whence our lord commands , in patience possess your soul , luke . . an overheated spirit is void of prudence , and sure to procure bitterness to its self . god saith , he that is soon angry dealeth foolishly ; and truly , he that is very angry is next to mad ; he looks , he speaks , he acts too near a lunatick . a passionate man is at the mercy of any designing foe ; and by indulging his anger becomes his own tormentor : how uneasie to his family , how dangerous to himself ; how unfit for counsel , how troublesome to his friends , how ensnaring and infecting to society , is a passionate man ? may not i hope , you young ones will be out of love with anger ; it unmans you , though it seems brave : it makes you contemptible with the wise ; tim. . . but above all , argue with your selves , this my god forbids me , let all bitterness , wrath and anger be put away , eph. . . this will unfit me for the visits of the spirit , who loves a calm temper , tim. . . and therefore appoints meekness , jam. . . as a qualification for communion with him in his ordinances . how lovely is patience , it 's the height of fortitude ? yea , god saith , he that rules his spirit , is better than he that takes a city : and he that is slow to anger , than the mighty , prov. . . in a word , a meek and quiet spirit is an ornament , and describes one blessed , mat. . . how amiable is a patient child ! he is more beloved by all than a froward one ! how excellent is that young man , who is master of his passion ! he is armed against sudden assaults ; he is fit for great services and sufferings ; he is fit to use the knowledge he hath attained in the most dangerous passages of his life . quest. what shall a young person do to be healed of anger , and unruly passions ? answ. . in general , get the grace of patience , and delightfully accustome thy self to the exercise of it as thy glory , and no way a reproach : but more particularly , . get thy heart filled with love to god and man : love to god will encline thee to imitate him , who is long-suffering , slow to anger , full of love , and good to all , luke . . love to man will encline thee to interpret all to the best , afraid to hurt him , willing to benefit and forgive him ; and not prone to those dislikes , which are unsuitable to thy fellow creature ; especially if the image of christ be enstamped on him , as you see cor. . , . . often present to thy soul the example of thy saviour , and strive to imitate him : he was humble , meek , lowly , and patient under the greatest provocations . he calls thee to learn of him , mat. , . if thou hast any part in him , he hath formed thy soul to some degree of imitation , and to endeavour after more , ioh. . . . reckon on provocations , and be still armed against them . thy own carriage is not so inoffensive , nor are thy acquaintance so innocent , but that thou oughtest to expect some trials ; to expect them , and be unguarded , is folly ; neither is it possible to prevent anger when wholly unprepared : therefore awe thy soul against passion , and accustome thy mind to such considerations as are fit to restrain thy spirit . . be humbly convinced how mean , sinful , and ill-deserving a creature thou art . contention is from pride , prov. . . and he is fondly conceited of himself , who thinks he ought to bear nothing ; whereas a due sence of thy own nothingness , and offensiveness to god , will make thee fit to endure much ; especially considering , thy provocations from men may be the humbling rebukes of thy god , who must forgive thee great things , if he cast thee not into hell it self : yet whose decree it is , if you do not forgive , neither will he forgive your trespasses , mar. . . . allow not thy froward spirit a liberty , even where thou hast most power and freedom . he that is not pettish at home , will not be passionate abroad ; whereas anger indulged among servants , and in trifles , will expose thee to its power , when more dangerous and indecent . . when thou feelest anger begin to kindle , forbear to do or say any thing , till thou hast well considered . the cause of thy resentments , if just , will abide the thoughts of a calm temper , and the wayes of thy vindication are far likelier to be due ; whereas , if the cause in it self is too sleighty , or thy sudden purposes are too severe to be approved , how darest thou take blind passion for thy guide ? thou must believe , that the discretion of a man deferreth his anger , pro. . . . young people are subject to idleness and waste of time . it 's a while before you are fit ro learn , or do any thing ; but when you are capable , how commonly are you remiss and sloathful ? were you left to your selves , what would you do besides eating , drinking , sleeping , and playing ? thou art put to learn , and thou art idle at thy book , not learning in a week what thou mightest learn in a day if diligent . thou art a servant or apprentice , having work to do , but art thou not a waster of that time , which is thy masters , and not thy own ; and loath to do the business incumbent on thee ? how little do most of our youth for this world , or for eternity ? sports and idleness eat up that season , which is the best opportunity of life , and the character of most young people is to spend their time in doing nothing , or next to nothing , or worse than nothing . you are idle in the duties of religion , and waste that time you pretend to employ with god : you are idle in your particular callings , as if you had no business as inhabitants of this lower world. oh young people ! how precious is that time you do mispend ! and how sad an account are you able to give of those hours , that are not to be recalled ! will it be comfortable in this world to reflect on wasted time ? grown years will be full of these reflections ; i might have been a scholar , my knowledge had been improved , i had now been fit to serve my countrey , and benefit my self and family , had i been studious in my youth : i might have understood my trade , been encourag'd in my calling by others , and laid up for my subsistance , had i been diligent and industrious in my youth . but those years are spent in folly , and now i am unteachable : my credit is gone , ignorance , contempt and poverty are my companions : oh foolish i ! but , oh thou child ! oh thou youth ! how much more uncomfortable on a death-bed , and in eternity , will thy idleness , and mispent seasons be , as they referr to thy soul ! i had a teachable time , but i dye in ignorance of god and christ , woe is me ! the seasons of grace i enjoyed are my torment now , because i improved them not ! i hardened my heart by neglects in my tender years : how have i trifled when i heard sermons ! how have i mocked god by my sleepy prayers ! how have i undone my own soul , by a foolish remissness in all my seeming labours for it ! what can i shew for all the years i have lived ? to what a case have my sports , my idleness and vanity reduced me ! oh that i could recall my precious time ! but that 's impossible . oh that i had profitably employed those mispent seasons ! that 's as vain a wish : oh then that i had never lived those days which i did not live ; but sinned away as a sleep , or dead in pleasures ! tim. . . darest thou , o young body , for a little present indulgence to thy fleshly sloath , entertain thy self hereafter with such heart-piercing thoughts as these ? quest. how shall a young person be healed of idleness and waste of time ? answ. . in general , abhorr sloath , and redeem time , prov. . . eph. . . sloath is a wicked unaptness for action , and very unsuitable to an active soul. time not redeemed is mispent , and when it is not applyed to it's proper work , it passeth away to no advantage . . enquire what is thy present work , and be assured that what thou art about , is what god would have thee do , col. . . every hour hath it's business ; if what thou art about be not that business , meddle not with it , but find out what it is thou oughtest to be employed in at that time : conviction of duty is a spur to diligence . . still remember , that god who is thy owner hath given thee thy abilities , and that time to do thy present work . god calls thee as by name , use my talents to this , which i have made thy present work ; in this thou improvest the stock i lent thee , in this i will bless thee , and protect thee as one pleasing to me ; for this thou shalt not fail of a reward , eph. . , , . . excite thy self to do what thou art about with vigour . engage thy strength , call up the powers of thy soul to activity , for the sloathful is brother to the waster , prov. . . idleness is a degree of omission in the affairs both of soul and body , for there is much undone that might have been done . . to this end consider , god will call thee to a strict account , how thy work hath been performed in that time which god affords thee . tell thy self , there 's a time of reckoning for this that i am now a doing , or a neglecting . the sloathful servant is in gods esteem a wicked servant , mat. . : and he that hid his talent must perish , as well as he that mispends it . the more good that might have been done in such a day , will be observed , as well as what little hath been done in that day . oh never forget , that vacant hours , and loytred moments are recorded with him , who will not inspect dreamingly , what thy slothful spirit makes no account of . . remember that all thy works preparatory for heaven , need an intense spirit , and are confined to a short season . it 's proper advice , what thy hand findeth to do , do it with thy might ; for there is no working in the grave , whither thou art going . time is posting , and we had need redeem it , because our business is difficult , and the consequences great . there are great things to be acquired and done before we are meet for glory . there be great oppositions in our nature , and from our tempers , to every degree of that meetness . a vile heart is not easily renewed , darling sins are not soon nor easily mortified ; the necessary faith , knowledge , love , strength , and joy are hardly come by ; and the expected services in our generation are slowly proceeded in . haste and eagerness are absolutely needful to such things . he that idleth can hope for little , and trifling in such matters is little better than downright neglects , especially when giving diligence , pet. . . is as much a duty , as doing any thing . he is not upright in the matters of religion , whose deep concern doth not make him industrious , because his judgment never determined for these things as the greatest ; nor hath his will resolved the pursuit of them above all others , whose idleness declareth his indifferency . therefore oft tell thy remiss soul , this day is past , that week is over , and shortly time will be at an end , and shall i idle as i do ? how little work is done in past years ! dare i loyter still , and be surprized whiles my works are so imperfect ? or can i reckon on greater improvements in the same number of dayes , if i be no more intent and industrious than i have been in those . to thee is that directed , not slothfull in business , fervent in spirit , serving the lord , rom. . . resolve to obey it . . be able to give a good account to thy conscience of the time that 's laid out in sleep , and recreations . these are the common wasters of time , by a disregard to their just bounds . many do almost divide their hours between sleep , and recreating sports , visits , and talk ; which three fall under this head of recreteion . it 's an awful consideration , that what are appointed only to fit men for business , should become with many their only business : as if they had little else to employ themselves about . but know thou , young man , that he who sleeps longer than health requireth , is a sluggard , prov. . . and he that lays out more hours in diversions than prepares him for the better discharge of duty , is a mispender of time. thy reason should tell thee , god would never have given me a soul endowed with such abilities for service , he had never placed me in a world full of opportunities and calls to employment : he had never so strictly charged me to be diligent and useful ; if i am able with comfort to plead my sleep , and pleasures as the greatest part of my exercise whiles i lived . attend to these rules with care , and from this moment gird up the loins of thy mind , as one determined to run thy christian race with intenseness and haste , pet. . . . young people are subject to levity , and inordinate mirth . this is a common distemper ; your talk is frothy and unsavoury . how far from grave are you in your carriage , or dress ! vain books thou lovest to read , idle tales thou likest to hear , foolish sights thou art best pleased with , foolish songs thou greedily learnest : what airy conceits is thy imagination filled with ! these thou indulgest till they become the guides of thy practice , and chief object of thy thoughts and discourse : to say nothing of thy instability , excessive laughter , vain jestings , merriments . &c. oh young ones ! is this a temper to be allowed ? it is condemned by all prudence , it 's contrary to all that is serious , and obstructs all improvement in wisdom . how odious is the character of a vain fellow ! sam. . . how do god and angels despise thee ! how do the good and wise compassionate thee ! yea , canst thou refuse to be angry with thy self ? reason a little with thy own soul : have i not better things to think of , than these silly matters , which tend to no good for soul or body ? do not these antique gestures make me ridiculous ? what hurt to others , what a wound to my self comes by this frothy talk ! is not my mind grosly vain , that i can relish such fooleries ? can it ever be bettered , whiles i employ my self in nothing but what is foolish ? dost not thou find , that this lightness is even risen to prophaneness ? thou canst ridicule the scriptures , sport with the divinest subjects , and turn the most serious matters into fuel to thy childish conceits : poor wretch ! god will force thee to be ferious by the torments hee 'l shortly inflict : thou wilt be convinced , that thy atheistick thoughts have not put god out of his throne , though they cast thee out of his favour : thy ridiculing of religion hath not made it less real , or necessary ; though it hath excluded thee from all the blessings of it . thy making a mock of sin , prov. . . hath not a jot lessened its evil , but exposed thee more to the vengeaance due to it . thy jocular temper shall not delay the awful recompense of that contempt wherewith thou hast treated the gravest matters : what is more fit to make a serious heart bleed , than to see thee jest and fool thy self into eternal flames ? how surprizing will those torments be to a poor creature , that always disdained a sober thought , luk. . . q. how shall a young person be healed of this levity and inordinate mirth ? ans. in general , follow after sobriety and discretion , pet. . . the want of these is evident in thy frothy behaviour , and a total want of them is unbecoming thee in the early exercise of thy reason , much more in improved age. the gravity of an old man cannot be expected in a child , but a degree of it is necessary to the youngest , that is capable of acting by the notices of a discerning mind . what is thy reason for , but to discern what is meet , direct thee to what is fit , and govern thee in thy carriage according to the rules of thy condition ? discretion will tell thee , a godly book is more profitable than a play-book ; the soul deserveth more care than a perishing body that will shortly be meat for worms ; that silly tales edifie not as wise discourses . sobriety will direct thee to endeavour a demeanour becoming a man rather than an ape ; it will check thee in those jests which discovers thy vanity , as well as expose a christian name ; it will urge thee to refrain matter of future sorrow , for the sake of that contemptible pleasure which thou takest in indulging a light fancy , whiles more important things are not regarded . to this end , . oft represent to thy self thy condition in this life . sure it must conduce to seriousness , when thy mind is accustomed to such thoughts , as thy present state suggest . oh young man ! thou art born a child of wrath , eph. . . thy nature is vicious , the condemning sentence was pass'd on thee by the law of innocency , rom. . . death is justly fearful , thou art in a state of trial , and on thy good behaviour for an endless joy or misery . thou hast contracted much guilt by thy actual enormities and omissions : satan , the world , and thy own lusts , are active to fix the curse , and prevent thy reconciliation with god , by keeping thee in a state of infidelity , impenitency , and disobedience to the gospel . thy exercies as a christian are difficult , if thou art saved , it must be scarcely , pet. . . and many endeavours for salvation do prove ineffectual , because a perseverance in so many things are essential to determine thy state. alas ! of many called how few are chosen ! multitudes of professors miscarry , seemingly strong hopes are oft delusive : the heart is above all things deceitful , and so desperately wicked , that it may well be asked , who can know it ? jer. . . these and the like things may call thee to mind thy self , and lay that froth which argueth small sense of thy bleeding wounds , slippery paths , disadvantages and dangers attending thy case in this life , as it leadeth to eternity . . deliberately propose a becoming end in all thy words and actions , and let them be conducive to that end . to speak or act thou knowest not why , is a reproach to thy prudence ; and so it is to speak or do things to an end which they are not fit to serve : neither is it becoming a serious person , to intend that which will put him to the blush , whiles he deliberates of it . i can hardly think thou darest say to thy self in thy closet , i 'le spend so many hours to day in shewing my own folly , or gratifying anothers madness ; i 'll lay out my pains to divert my own mind or anothers from all that is serious , to make my heart vainer than it is , to furnish my self with those false notions of things , which i must with trouble unlearn before i be wise ; and to strengthen that levity , to which i am already too prone . canst thou resolve , i will spend this week in trimming a poor carkass , and neglect my soul ; let this shift for it self as to any care of mine , unless it be to add to its hurt by the snares which my vain conversation shall expose it to . but if thy design be what 's edifying , thou canst not imagin a course of foolery will ever accomplish that design . yea , this very fixing on warrantable purposes , will gradually dispose thee to seriousness . . remember thou art still under the observation of such , as should awe thee to sobriety , and make thee ashamed and afraid of a frothy behaviour . thou wouldst be ashamed , that a wise friend were acquainted with all thy light francies and talk but one day . oh! forget not that god trieth the reins , and knows all thy thoughts , isa. . . poor youth ! is not the eye of thy god and judge more than all the world ? holy angels are not always strangers to thy carriage , and discourses ; and mayst not thou blush at their remarks ? devils do oft impress thy fancy , and put those things into thee , which thou thinkest and talkest of ; these enemies of thine do gladly behold thee unmanning thy self , wounding thy soul , and corrupting others with thy foolish speeches and actions . thy silly companions observe thee , and receive the contagion to which their own inclinations make them apt : and is it nothing with thee , that thou conversest with people ready to be diverted from seriousness , and forward to be vain by thy example ? alas ! thou becomest accessory to all the evil they shall propagate ; and wilt be condemned in their thoughts , if god give them repentance , or cursed by them in hell if they dye impenitent . thy ungrave deportment sometimes is seen by such as are wise and good , those despise thee , and pity thy madness , when thou pleasest thy self as being airy and witty . . be not an unconcerned stranger to the state of the world , where enough daily occurrs to make thee serious . canst thou be light and altogether vain in a world so full of sin and misery ? how many dismal objects dost thou see and hear of ! what cruelty in one man to another ! how oft is the church oppressed ! what judgments and calamities are thy neighbours under ! what dangers is the land of thy nativity exposed to ! most of the earth lies in ignorance , idolatry , and subject to the devil's empire , ioh. . . how many souls are bemoaning their own sins , and ready to despond under doubts and fears ! where is there a family but groaneth under some disaster ? and canst thou play the buffoon , as if childish toys diverted thee from all sense of these things ? . awe thy soul with the importance of sacred things , so as not to dare to entertain a light thought concerning them , much less to speak jestingly of them . every scripture truth is a beam of divine light , it 's revealed by the eternal spirit to mankind , for to direct their faith and practice , tim. . . and dare a poor worm that shall be judged thereby , affront heaven by ridiculing its discoveries ? young man ! they cannot be matter of jest , which the holy and wise god is intent on , and the hearts of all devout persons are deeply exercised with . are such things to be sported with by man , which the very devils tremble at ? canst thou chuse but be seriously affected with the matters of religion , if thou believe , these are the things the incarnation , sufferings , death and testimony of the son of god referr to ? these are the things which great miracles have attested : these are the things which the various operations of the holy ghost on souls design , and the ministry of angels subserve : these are the things which the devil is so industrious to oppose : these are the things a gospel-ministry is established for , and about which all pious ministers are so intent and importunate : these are the things which most affect , and govern all such who are freed from the dominion of their lusts , and can dye with hopes : these are the things which if totally disregarded expose mankind to all bruitish villanies in this world , and endless tortures in another ? . abstain the society of light persons , and observe the danger of excessive mirth . there 's that levity in thy temper which inferrs danger by vain persons ; and thou art inconsiderate if the latter doth not force thee to say of laughter it is mad , and of mirth , what doth it ? eccl. . . yea , sorrow is better than laughter , for by the sorrow of the countenance the heart is made better , eccl. . . . acquaint thy self with those purer and higher joys which a serious temper lead to . there be delights of a higher nature than what thou pursuest ; they would soon render these unsuituble to thy taste , as well as contemptible to thy judgment : no holy young man would exchange the feast of his heavenly father , for thy swinish husks ; luke . , . there 's no present emptiness , nor following bitterness in spiritual delights . the sence of gods love , peace of conscience , the lively hopes of glory , the satisfaction of well-doing , the serenity of a composed soul , the ease of a rectified nature , as far as the faculties are delivered from sin , and healed by grace , do constitute a delight so real , and refined , as if thou once taste , will make thee reflect on thy past joys with shame and disdain . see psal. . . cant. . , . . young people are prone to lye : this sin appeareth in childhood , and then such a habit is contracted , as they hardly are delivered from . it 's now true of many , they go astray as soon as they be born , speaking lies , ps. . . you lye to your parents , to excuse your faults ; you lye to god , in breaking your baptismal vow . you lye to your equals for pleasure , or gain : you speak falsly , to revenge your selves on such as you are angry with . oh how oft do you speak otherwise than you think , and contrary to what you know , deceiving them to whom you speak ! consider thou child , lay to heart o young man , that lying is a horrid sin : herein thou imitatest the devil , who is the father of a lye , and the first liar , iohn . . thou art contrary to god , who is a god of truth ; to him lying lips are an abomination , prov. . . he is so incensed by this sin , that he allots every liar his portion among the worst of sinners , rev. . . oh child ! wouldst thou get to heaven ? then thou must not lye : art thou afraid of burning in hell for ever ? then fear a lye : wouldst thou be a child of god ? he tells thee , his children are such as will not lye , isa. . . it 's the charge of god to thee ; put away lying , and speak the truth , eph. . . darest thou say , i will not regard what the lord saith to me ! alas ! he will punish thee for a lie , worse than thy father or master can punish thee for any fault . young men , allow not your selves in this iniquity ; let no master force you to lye in your trade , much less do you use it in your discourse ; it 's a mean thing , it 's destructive to humane society , and the bane of conversation . what is a greater reproach than to be a liar ? what is esteemed a worse affront , than to say thou lyest ? great are the mischiefs to mens repute , estates , peace , by a false tongue ; and in vain be all pretences to religion , if the tongue be not bridled , as to this fault , iam. . . how hateful is it to debase so noble a thing as speech , in deluding thy brother in thy communication with him ! quest. how shall a young man avoid lying ? answ. . love truth , and despise what would allure thee to quit it in thy speech . it 's the character of him that shall inhabit god's temple , he speaketh the truth in his heart , psal. . . to speak the truth argues a plain man , an honest man , an heroick man , and generally a godly man. therefore , like it in thy self , as thou must do in another : in order to this , get rid of slavish fear , which induceth to lying excuses . hate pride and vain glory , whence all lyes for ostentation proceed ; trample on love of filthy lucre , and thou wilt not lye for gain : abborr a hurtful envious spirit , which will prevent those lies that are framed to the damage of thy neighbour . . be wary and thoughtful of what thou art about to speak . he that speaks hastily is in danger to speak falsly ; and having uttered one lye in haste , is too apt to back it with more ; whereas he that is sparing in his words , doth not easily betray truth ; and he that considers , dare hardly utter a false thing . who will venture to lye , that says within himself , god hears what i am going to say , and he will judge me by my words ? this restraint on thy speech is so needful , that thou shouldst pray , set a watch , o lord ! before my mouth , keep the door of my lips , psal. . . . let the lies thou hast uttered at any time be to thee matter of deep humbling . repenting sorrow for what 's past , will be a strong caution against the same fault ; thy grief for it will make thee earnestly pray with david , ( whose fault this was ) remove from me the way of lying , psal. . . they sleightly confess a lye who can persist in it . . take heed of equivocation , which is ordinarily downright lying . what is blamed in jesuites is too usual among protestants : as if a poor artifice would compensate truth . to conceal thy meaning where thou dost not owe a discovery of it , is warrantable ; but to impose delusion under pretence of truth , is intollerable , especially where rules of justice are violated . how sad is it ! to observe the liberty some take in deceiving their friends with ambiguous words , which they hope will be interpreted contrary to what they know to be true . . do not be encouraged by reports , to publish what thou hast not just reason to believe : what false slanders do some utter on incredible evidence ! report , say they , and we will report it , jer. . . as not daring to invent the lye , yet not scrupling to repeat what they more than suspect to be false : but learn thou , never to say any thing of thy enemy upon worse testimony than thou wouldst believe it of thy friend . . you that are subject to correction , be watchful and innocent in your carriage , that you may not need to lye . do nothing that thou needest be afraid to own . this will prevent falshood ; and thy fear of being put to lye , may guard thee against many irregularities . here i would advise parents and masters to encourage truth , by abating somewhat of severities for faults , that are plainly confessed . and i wish , buyers by their backwardness to give a just price , would not tempt the sellers to lye , in bargainings for their goods . . young people are subject to fleshly lusts , especially uncleanness . this head concerns persons past childhood , and therefore i direct it to young men. you are not ignorant that your appetites are unruly , and your inclinations too lascivious . in eating , you are prone to gluttony : excessive drinking is too common a fault ; there be many drunkards short of twenty years old : and voluptuousness seems the idol . whom our striplings worship above the living god. uncleanness is thy raging disease : what immodest dalliance , what filthy thoughts , what obscene speeches , what wanton looks , self-pollution ; yea , actual fornication , doth conscience charge some of you with ! how few possess their vessels in honour , thes. . . or arrive at manhood without a forfeiture of chastity ! thou that art apt to drunkenness , or gluttony , oughtest to consider , what these vices are , and how vile thou rendrest thy self , by indulging thy self therein : sure thou forgettest thou art an imbodied soul , whiles thou art led by thy brutish lusts. the name of christian ill becomes thee , whose god is thy belly , phil. . . where is thy reason , that thy appetite should thus rule thee ? what is thy conscience , that fails to terrifie thee out of sins , so undoubted , and dangerous . shall god put thee off with a portion that becomes a beast , and when thou askest heaven , reproach thee with faring sumptuously every day , and receiving thy good things in this life ? luke . , . oh drunkard ! how odious art thou to all that behold thee ! how subject to do and suffer the worst of mischiefs ! thy enemies have an advantage to betray thee ; satan may easily perswade thee to the greatest of sins , when thy soul is in no case to see the temptation , or the consequences of it . what secret art thou able to keep ? what business art thou fit to do ? how do reproach and penury wait thy persisting in this course ? but above all , dost thou lay to heart , that god is incensed against thee ? he left it a rule to israel , that young man should stoned , against whom his parents witnessed , that he was a glutton and a drunkard , deut. . . it is the sanction under the gospel , that drunkards shall not inherit the kingdom of heaven , cor. . . is thy pleasure worth the pains thou must endure , or the loss thou shalt sustain ? oh unclean person ! how dismal is thy case ! this lust blindeth thy judgment , and seareth thy conscience , so that misery becomes unavoidable by a stupidness in sin : how darest thou worship a holy god , whiles thou wallowest in thy pollution ? doth not thy filthiness make god a terrour to thee in every duty , as well as defile the duty by the wandrings of a vile imagination ? the holy spirit is quenched by lustful motions , and cannot dwell in a heart so unclean , cor. . . thou professest to belong to christ's body ; hear the apostles expostulation , shall i take the members of christ , and make them the members of a harlot ? god forbid : cor. . . how oft , o young man , hath the spirit of god reproved thee ? how oft hath conscience bitterly warned thee ? and darest thou waste thy body , debauch thy mind , ruine thy estate , deface all hopefull impressions on thy soul , renounce a christ for a base lust , defie god to avenge the affronts , and for ever undo thy self , and them whom thou allurest to partake in thy lasciviousness ? then admit that as a holy resolve , let us walk honestly as in the day , not in rioting and drunkenness , not in chambering and wantonness , but put ye on the lord iesus , rom. . , . and take heed least god give thee up to vile affections , rom. . . quest. how shall a young person be delivered from gluttony and drunkenness ? answ. set thy self to get the mastery of thy appetite . reason with thy soul , and cry earnestly to god , that this may not be thy ruler : none would be a glutton or drunkard , but that his appetite hath more power than his reason ; and conscience is too weak to resist the cravings of his lust : most young people are pleased that the beast should rule the man ; they quietly yield up themselves to the empire of this brutal part ; they can bear no check to it , they are afraid it should come under restraints . but , oh young man ! thou art carnal or spiritual , as thy appetite or sanctified reason govern thee ; much of a christians warfare consists in the struggle between these ; the inordinate appetite is a great part of that flesh which lusteth against the spirit , and is contrary to it , gal. . . is it not high time thou shouldst set thy self to contend with this enemy , and attempt to bring it into subjection ? this is temperance , when thou canst restrain its irregular motions , and deny its cravings : oh then , daily quench this fire , and press after that sobriety , which implies a moderation of soul to the objects of sense , and a government of our life by the will of god , and not by fleshly desires . let it then be thy business in every duty to weaken this tyrant , and the scope of thy life to deliver thy self from the power of thy appetite . . make no provision for the flesh to fulfill it's lusts , rom. . . it 's afflictive to behold some persons contriving for their bellies , as if carefull for nothing else ; it 's the design of their labours , and the thing that makes riches valuable with them , is , that they may pamper the flesh , and fulfill it's desires . but resolve with thy self , thou wilt not minister to this flame , nor live as if catering for the flesh were thy principal employment in this world. prepare what is meet for thy body ; it 's a mercy in our pilgrimage to have the conveniencies of life ; but excesses are fittest for them who dare brutishly say , let us eat and drink , for to morrow we die , cor. . . poor worms ! is there nothing after death , that they should live in preparation for ? yea , is not life it self as bad as death , whiles it serves to no higher an end ? nay , these voluptuous courses do often so enfeeble nature , and multiply diseases , that life is a burthen , and some beginning of hell in bodily torments . . avoid temptations according to thy weakness to resist them . he that 's prone to slip , ought the more carefully to look to his ways : is gluttony thy crime ? be afraid of feasts ; art thou apt to be drunk ? look not at the wine when it sparkles ; refrain the company in compliance with whom thou hast so oft offended . knowest thou not , that the companion of riotous persons shameth his father ? prov. . . it 's in vain to pretend , i will not be drunk , though i do associate with them that will perswade me to it . how oft hast thou resolved , and yet complyed ! nay , thy delight in the sin is plain in the choice of such associates , and thy lust is strong enough to prevail when the temptation offers , if it be able thus before hand to lead thee into the occasion . . force thy self to an abstinence from just liberty for some time , when the strength of thy lust is found to abuse what is otherwise lawfull . some people are so exorbitant , that if they drink any wine , they must drink to excess ; if they go into a tavern at all , they cannot forbear drunkenness ; if that be thy case , do not despise it as below vertue , for a while to drink no wine at all , or wholly to forbear a tavern or alehouse ; it is thy misery , that what is to another man lawful , is to thee a snare : but it is thy duty and wisdom to manage thy self with a regard to thy weakness , that thou mayest by degrees get rid of thy wickedness . . be content by watchfulness and hard struggles to oppose thy lusts , till time and frequent repulses abate their power . an appetite long indulged is not soon brought under the power of the soul ; it will be importunate and uneasie , even after it's dominion is removed ; much more whiles the contest for superiority between it and grace is undecided . therefore sink not , as if it were in vain to strive ; nor let the uneasiness of the struggle tempt thee to give it over ; for as yielding to the flesh makes it more impetuous , so frequent denying it will abate the strength of its motions . many drunkards after a while become rid of all inclinations to be drunk ; and sobriety grows so habitual to them , as if excess had never been their temper . oh children ! never make your cure hard by beginning a wicked custom : oh young men that are ensnared ! grieve not to be at due pains , nor patiently to wait the stopping the course of sin , which thou hast strengthned by frequent compliances . thou must cease to be a drunkard , or thou art miserable for ever : and thou must be at all the labour , and be willing to continue it till thou art reformed , or a drunkard thou wilt be still . . quest. how shall a young man be delivered from uncleanness ? the former directions are proper to this case ; i shall apply somewhat of them , and add some more rules . . awe thy soul with the purity and perfection of gods law , as it referrs to this sin. it 's a great snare to mistake a precept , and confine it below god's explication of it , or intention in it : yet how many young people allow themselves in degrees of uncleanness as innocent , not seeing , that these things are comprehended in that precept , thou shalt not commit adultery : therefore young man ! examine the word more strictly , and thou wilt find that god hath provided against every degree of uncleanness , and against all that leads thereto . are thy hidden thoughts and motions free ? no ; the thought of foolishness is sin , prov. . . and our lord reproves the pharisees as hypocrites , because their hearts were full of uncleanness , mat. . . evil concupiscence , inordinate affections , &c. are to be mortified , col. . . are thy lustfull gazings on a woman allowed ? no ; our saviour expressely saith , he that looketh on a woman to lust after her , hath committed adultery with her already in his heart , matth. . . mayest thou talk obscenely ? no ; neither filthiness , nor foolish talking , nor jesting , are convenient , nor to be once named among christians , eph. . , . if the command of god reach to these lesser degrees , sure thou art not so stupid , as not to see that all grosser acts are forbidden , as more abominable . and if marriage be the remedy against incontinence , thou darest not think that god allows thee other wayes to gratifie thy lust , and so frustrate the great ends of that ordinance , and the aptitude of humane nature for it . . be watchful against all occasions of uncleanness . nourish not lust by an intemperate diet. he had need be free from fleshly inclinations , who dare strengthen the assaults of the flesh against his chastity . the spirit of god tells thee , that if wine prevail , thine eyes shall behold strange women , pr. . , . be not in the reach of a woman that will entice thee . ioseph escaped the snare by flying from his mistress , and refusing to be with her , gen. . . whereas the young man that admitted the speeches of the immodest woman was soon ensnared , prov. . . venture not on thy own strength too far , god may justly leave thee , when thou temptest him ; and stronger than thee have sadly rued the power of occasions . play-houses , mixt dancings , &c. have been the ruine of many a youth . . guard thy senses . these are inlets of evil , by them . objects insnare and kindle those lusts which lay asleep . david's eye betray'd him into adultery . iob is to thee a good example , iob. . . i have made a covenant with my eyes . listen not to immodest songs , or lewd discourse , which insensibly stir up those inclinations , which tend to the vilest acts. . stifle the first workings of lust. first motions are weakest , and so more easily conquer'd ; the longer they are entertained , the more violent they grow ; and the soul less apt to oppose them . filthy contemplations allowed , darken the mind , and abate that dread and abhorrence which are a great part of thy security against sin : oh then crush the first appearance . if thou ask me , how ? i 'll tell thee , banish these evil thoughts out of thy mind , plead god's command , and seek his help ; represent to thy self the threats and punishments of god against this sin ; consider that these motions unrestrained , may end in the grossest action : and resolve not to speak a word , glance one look , or use one gesture , in compliance with that sinful motion . . avoid idleness , as that which tempts the devil to tempt thee . young man ! it's a great mercy to the world that we have business to follow ; and he that hath no employment , will wish hereafter he had never had an estate to prevent a calling ; therefore be sure thou hast work , and attend it . sin easily intangleth the idlers , who will be doing wickedly for want of business : but the diligent is not at leisure for vain thoughts , he needs not ensnaring company to divert him ; yea , labour substracts matter from lusts , and renders the body less disturbing to the soul. leisure hours are the young mans danger , be not desirous of too many such , and double thy watch in thy spending of them ; for satan observes thee then , and will suggest vain thoughts to thy mind , excite fleshly motions , and prepare ensnaring opportunities . . attentively regard , and yield up thy self to the motions of the holy spirit . the spirit will warn thee against these defilements , and direct thee to that purity of heart and life , as will prevent the advantages the unclean spirit finds in thy youthfull age. a reverential regard to the presence of the spirit , will call the mind from base employs , and excite thee to what is approved by him : the more his fruits abound , and express themselves in thy temper and carriage , the more effectually wilt thou be cleansed from all thy fleshly pollutions . to this we are directed , gal. . . walk in the spirit , and you shall not fulfill the lusts of the flesh. yea , the aids and influence of this holy one are necessary to a saving abstinence from , and dominion over lusts , as you see in rom. . . but if ye through the spirit do mortifie the deeds of the body , ye shall live . . keep thy thoughts well employed . this will prevent those vain imaginations , which are the incendiaries of lust , and by which , the judgment is blinded or bribed to perswade the will ; let the word dwell richly in thee , by filling thy mind . contemplate god in his perfections , behold him present with thee when in greatest secrecy ; he makes a third , when thou and thy paramour are most retired : in this case he testifies , ier. . . even i know , and i am witness , saith the lord. represent to thy soul the torments following these lusts , if gratified : hell-fire is enough to quench these lustful flames ; and who dare wish the pleasure so dearly bought ? attend to such scriptures , as , whoremongers and adulterers god will judge , &c. heb. . . oh young man ! canst thou think of this believingly , and cast off restraints , or give a carnal mind it's scope ? . resolve before thou compliest with the most urgent temptation , to put up a serious prayer to god in christ. lay thy self under this law , i will not consent before i look to god ; it must be a dreadful evil , that will not admit an address to christ ; if it be a sin , i have need of strength from him , who came on this errand , to put away sin , to cleanse me from iniqtity , and destroy the works of the devil , heb. . . eph. . . joh. . . prayer may deaden the temptation when strongest , it may recover thy baffled power , for christ is able to inspire thee with that light and vigour , as may support thee when almost gone . st. paul thrice prayed when grieved with a thorn in the flesh , and the grace of christ proved sufficient for him , cor. , , . the devil , the flesh , and an enticing object are too hard for any man , that calls not in the help of christ by prayer . satan desires no more , than to engage thee single , and without frequent supplications , thou art like to be so : on the other hand , prayer will drive satan to some more subtile assault , than so gross a wickedness as uncleanness must appear to every one , that beholdeth christ when calling on him . therefore , i do again intreat thee , even when thy lusts seem to have most advantage , that thou wilt not forget to present thy case to him , who is concerned for thy good , and able to foyl the enemies of thy soul , when in greatest prospect of success . thus i have represented to young people some of the sins , to which your age is most subject . all are not named , alas ! there 's swearing , which is a prophane villany , that hath neither pleasure nor profit to allure ; there 's theft , which is a violation of justice , and a discontent with what god hath thought fit to give you ; there 's pride , ( one instance whereof i shall hereafter speak to ) which among you children and youth is generally on very fordid accounts ; you are proud of a little beauty , which the small pox may spoil , and no body is truly the better for ; you are proud of your fine cloaths , and from pride desire them ; but what trifles are these , none but fools esteem them , or value thee the more for them . though i cannot insist on these , yet if god is pleased to deliver thee from such sins as i have mentioned , all others will be reformed : oh then set thy self against them ! let the youngest be warned against these , as what they will feel temptations to . and be all resolved , faithfully to observe the directions given ; that if possible , you may arrive to middle age , free from the corruptions of youth and childhood , and not be forced to cry out with bitter reflections , thou makest me to possess the iniquities of my youth , job . . what would an aged saint give , that he had been innocent of all these crimes whiles he was young ? learn wisdom by such now , whiles thou hast opportunity and warnings . i now proceed to the second head of the vanity of childhood and youth , viz. . children and young people are apt to live to no valuable purpose , which is vanity . thou wilt easily allow , that to spend ones strength and time for nothing , or for what is as good as nothing , is vain . is not he a vain body , that thinks much , talks much , and doth much , to no purpose ? common opinion will grant this , we brand caius caligula as vain , for bringing a great army to the sea-shore , and gathering cockle-shells , when he pretended a great attempt . the spirit of god justly accuseth those persons , isa , . . behold they are all vanity , their works are nothing . solomon doth frequently mean this in his book of ecclesiastes , when he saith , this is also vanity ; that is , it 's to no valuable purpose ; it is not worth the labour and concern a man is at : one had as good let it alone , and be unemployed , as reap no other fruit . young people ! this is your very case : most of you live , and busie your selves for nought . . you are apt to design nothing at all in your living . it 's long before thou askest thy self , what do i live for ? what end shall i pursue ? are not most of thy actions performed , thou knowest not why ? most of you are hurried by a foolish temper , allowing no deliberate design to govern you . a vain mind , or devilish suggestions determine the actings of most young people . is not this a reproach to thee , if thou happen to do any good , it 's more by chance than by thy choice ? if thou receivest any real advantage , it 's by a merciful providence , and not by thy intention ? if god should ask thee at the church door , wherefore comest thou hither ? may not some of you say , i do not know , or it was from a fancy i had to hear , or from custom . but how few can say , i had a design to get some help to grapple with my youthful lusts , i proposed to meet with god in his word for my souls improvement . when you intend so little in an ordinance , what purposes must govern you in the ordinary affairs of life ? . your youth is spent to no considerable purpose . may not i tell most here , thy time past is lost , and the time to come is like to be lost : for , . thou hast lived in vain as to thy self . what hast thou gotten by the ten years thou hast lived , oh child of ten years old ? what hast thou improved by the fifteen years thou hast lived , oh youth of fifteen years old ? yea may not i as justly ask the young man of twenty , what hast thou done ? what use hast thou made of thy twenty years ? must not conscience answer , oh! i had as good been just now born , for any good i have gotten ? that i may fasten this conviction , i call every soul to answer me ; what art thou nearer god to this day ? how much is sin mortified ? what grace hast thou attained to this very time ? oh youth ! hast thon yet got an interest in christ ? what treasure hast thou laid up in heaven ? if thou must own , i am further from god , and not nearer : sin is stronger , and not weakned ; then sure thou wilt own thou hast lived in vain to thy self . . but yet farther , how many others may lay to thee the charge of unprofitableness ? thou livest in vain as to god : he may say , this young body never served nor praised me : i had as good there had not been such a youth in the world. thou livest in vain to thy friends , thy parent may say , it is an unprofitable child to me , i have yet had no comfort by him . thy relations may cry , he never gave us good counsel or example . thou livest in vain to thy master ; he hath got little advantage by thy care , or labour . thy minister may cry , this young body brings me little joy as yet : i have striven to little purpose with him ; he seems as if i had laboured wholly in vain , thes. . . thou hast lived in vain to the church ; what increase or glory hath it reaped by thee ? thou hast lived in vain to the nation ; thou hast not helped to make it more innocent by thy life , more flourishing by thy industry , or more safe by thy prayers . so that now , young man ! is it not a true charge , which i lay to thee ? mayest thou not cry out , oh useless i ! i have lived for nought , i have been an useless shadow , i have cumbered the ground , and god may justly cut me off as an unfruitfull one ? luk. . . obj. i foresee some young one will be ready to evade this charge , and say , i do live to some purpose that is valuable : i gratifie my senses , i live pleasantly , i begin to look after the world , &c. answ. alas poor creature ! is living to the flesh valuable ? is living barely to this world valuable ? is living to the devil valuable ? methinks thy reason should tell thee , it 's better not to live at all , than live to these : an intelligent spirit to live to the flesh , is base ; an immortal soul to live barely to this world , is madness : a creature of god , redeemed by the lord jesus , to live to the devil , is self-destructive , and foolish . what! live to him , who hath undone thee in the fall , and is so studious to prevent thy recovery by christ ! live to him who hath blinded , blemished , and debased thee , as he hath done ! live to him , who tho he hates thy god , cannot escape his own misery ! live to him , who envieth thy good , desires thy woe , opposeth all that is the benefit of mankind , and contributes to all the miseries and disorders which the world is distressed by . oh young man ! canst thou justifie this course of living ? but this will more appear , if upon a due reflection on thy life , thou wilt answer me these questions . . doth thy life answer gods end and purpose , in giving thee a being ? the wisdom of god may assure thee , he had an end becoming himself in thy creation : he tells thee , all things were created by him , and for him , col. . . the blessed god had an eye to himself , and a regard to christ the redeemer , in giving thee an existence . he exerted his power in thy being , that thou mightest serve and honour him ; dost thou answer this end , by living as thou dost ? hast thou ever aimed at this ? doth thy behaviour contribute to this at all ? thy way of life would be a reproach to thy maker to have proposed to himself in thy creation . . are there not greater purposes , to which thy nature and abilities are suited ? he lives to an unvaluable purpose , that neglects to live to the highest purposes he is capable of . little things are a reproach to him , that is adapted to great things . have not you faculties , to know , and love your god ? and do your childish or wicked employments answer them ? you are capable to serve , and glorifie the blessed god , and is the gratifying thy lusts equal to these ? you are receptive of divine joys , and are thy carnal merriments answerable to these ? oh young body ! what use art thou fit for to others ? what benefit mayest thou yield to thy self ? how canst thou seem to answer these , by a trifling diversion , or a perishing advantage ? sure , thy capacity is thy shame : the very beast , that liveth to the utmost of his powers , will witness against thee , who behavest thy self so much below thine . it would have been thy mercy whose exercises have been so low , that thy abilities had been less . hence , . wilt not thou shortly acknowledge with shame and grief , that thou hast lived to unvaluable purposes ? no ministers rebukes will be so sharp as thy own , when grace renews thee , or endless torments overtake thee . if the spirit ever enlighten thy mind , and alter thy will , we may ask thee , what fruit had you of those things whereof you are now ashamed ? rom. . . with a grieving blush thou wilt answer , nothing i dare boast of , nothing i can justifie : i am ashamed of my reward as well as my labour : what i reaped by sin is my shame , as well as sin it self ; it was a fools diversion wherewith i pleased my self ; it was my blemish wherein i gloried ; it was my loss whereby i valued my self : what are they now to me ? they are dogs meat ( 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ) to what i now taste , phil. . . i am astonished , that i could relish these unsavoury things , or derive the least contentment from them , when my chief good was unsecure . young man ! if grace do not awaken thee , hell will ; the never-dying worm will be convictions of the emptiness of what thou hast pursued ; and the base purposes thou hast lived to . how will they tear thy soul with such thoughts as these ! where 's the pleasure now ! where 's the satisfaction to which my endeavours were confined ! oh , that i had been but a beast , who have lived to designs so brutish ! oh , that i had had no intellectual nature , being i studied not to know my god , and the way of life ! oh , that i had been void of rational powers , since i did not govern my self accordingly ! oh , that ever i had natural abilities to love and fear , being i have not loved my god , nor so revered him , as to abstain from vanity ! wo is me , that i had a capacity for any service , seeing i have lived so uselesly to god , to my friends , and to my self ! alas , where is the fruit of my labonr ! what now do i enjoy , that deserved one hour of my life , or answers the least of my abilities ! these , these , oh , child ! will be the effects of thy present way . . children and young people are apt to live to destructive purposes , which is the height of vanity . the last head is convincing , that it were as well thou hadst never lived ; but by this it were far better for thee , thou hadst remained meer nothing to this day : to live to hurtful ends , is worse than not living at all ; yet this is thy condition , you dishonour god , you provoke the eyes of his glory , you trample the blood of christ under your feet with contempt . how many young people serve the devil with their strength , are a snare and infection to all they can influence ? one young body spoils many others , and leads them to that villany they had never thought of . you oft break your parents hearts , and they by thy means feel , that a foolish son is the heaviness of his mother , prov. . . you frequently destroy your master's estate : to the serious you are a grief , to the city and kingdom a plague , as helping on its sin , hastning its punishment , and obstructing its good : how many may complain of harm on thy account ! but whatever hurt you bring to others , sure you avoid mischief to your selves ? no , no : young men live most to their own hurt , and seem to take great pains to make their misery sure and great . oh , vain youth ! thou daily makest thy self more the child of wrath by thy sinful practices ; thy wicked habits grow more strong ; by idleness and frequent opposition , hopeful principles are more baffled and expelled ; conscience by thy affronts , is less concerned , and capable to admonish thee . thy ill treatment of gods spirit , makes him withdraw , and his visits are more seldom ; so that he is ready to say of thee , let him alone , hos. . . believe it , careless youth ! thy ways tend to more sin , and less hopefulness of grace and glory : oh , wretched life ! to live only to be more guilty , and to be exposed to greater punishments ; thou runnest hell-ward , thy thoughts tend there , thy words lead there , thy vile actions heap the greater store of eternal flames . indignation and wrath , tribulation and anguish , are the things thou workest for , rom. . , . thou labourest for these wages , thou livest thy self daily to a greater obnoxiousness to these woes , as if thou wert afraid thou shouldest not be miserable enough . oh soul to be pitied ! not to be born had been thy mercy , as well as iudas , unless thou change thy living , is it not to thee those words are proper , behold , you are worse than nothing , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 isa. . . hadst thou not lived at all , thou hadst not done the mischief thou now art doing , thou couldst not have felt the hurt thou must shortly endure . how may most young folk bemoan the day of their birth ! their life is a misery , which might have capacitated them for the bliss of angels , had they well employed it . the lord grant you be not found thus foolish and cruel to your selves ; yet to this you are more proner than to a more profitable course . the next work is to shew you , . how childhood and youth became thus vain . . why they continue so . . how most young people grow still vainer . . quest. how comes it to pass that childhood and youth are vain ? ans. childhood and youth became vain by original sin. there 's the spring of the disease , thou didst not come out of god's hand thus prone to sin , and thus averse to himself . but a depraved nature descends to thee from adam by the line of thy ancestors : thou wert born under the infection common to mankind , generated in the ordinary manner ; the very quickened embrio in the womb , hath all the seeds of those sins , which time ripens , and opportunity brings forth ; our constitution is become sinful , and all corrupt effects are next to natural . i shall not trouble you with disputes , but meerly inform you , . how our nature became corrupt : . how it descends thus corrupted to thee . . our nature became corrupt or vain by the entrance of sin , whereby the divine image was expelled as well as forfeited . a rational soul cannot be void of moral qualities and dispositions , as it is a subject of god's moral government ; there must be wisdom or sinful ignorance in the mind ; there must be love or enmity to what is good , and aversion or inclination to what is evil , in the will ; for man is not considered in gods law meerly as an agent , with respect to what he occasionally acteth , but he is considered also as to his temper , what he is ; what are his governing principles , and prevailing disposition ; those are necessary to the denominating him a godly or ungodly man , as well as influential into the ordinary course of his actings , which will be answerable to his inclinations and light . adam was created after gods image , which consisted in knowledge , righteousness , and true holiness , gen. . . eph. . , . col. . . this was his constitution , tho' not so fixed , as to prevent the possibility of sinning . and whiles adam sinned not , our nature was impressed with that holy power , light , and love , which answered the law , and capacitated us for that exact obedience injoyned by it . these divine qualities were inconsistent with their contraries , by the law of innocency ; tho' they are not incompatible by the law of grace ; for that law insisted on perfection , and entire innocency ; and fixed a forfeiture of all holy gifts , by man considered in any degree sinful ; yea , besides this forfeiture of these gifts by the penal sanction of the law , man was not entitled to those aids of the spirit , whereby divine qualities might subsist in the same soul with contrary sinful dispositions ( as they do under the law of grace ) no snch influences of the spirit were provided in the law of creation ; and therefore as the least sin in the soul brought down our holiness below perfect , and thereby made it cease to be holiness by the rule of innocency ; for love was not love by that law , if there was any mixture of enmity against god : so sin would prevail to extinguish that purity , and expel those holy dispositions at first implanted , if once it entred into the soul. adam did subsist a while happy under this law , but at last he sinned , his heart turned from god to the creature , which implies ignorance in the mind , and aversation and enmity to god in the will. the entrance of these did of course deprave the soul of adam ; knowledge was expelled by darkness , corruption removed his original purity . the disease invaded the whole man , the poison operated to the extinction of his glorious excellencies ; there was no need for god to take any good out of the humane nature , it necessarily died by the force of sin . and it is by a new grant , that there be any remains of god in lapsed man. it is not from any thing in man , or in the first covenant , that there be any moral vertues , or good nature in any ; god in mercy bestows these , and restrains the growing contagion of sin , that we become not more devilish . when holy light and love were expelled by sin , the appetite ( of course ) became master of our reason , and all disorders hence ensue . the soul being cloathed with flesh , doth for want of holy principles become subject to sensible inclinations , which through the presence of agreeable objects , hurry poor man into all that is flesh-pleasing : whiles the proper concerns of the soul are forgotten , and its intercourse with unseen things is cut off , for want of that light which should perceive them , and that holy love which might relish and desire them . a soul thus debased and entangled , becomes little better than an active power to contrive fuel for our various lusts , and receive the little delights which are ministred by sense and fancy . oh wretched state ! especially when error and enmity against god and holiness help to compleat its depravedness . . thy nature thus corrupted descended to thee , as propagated by the appointed law of natural generation . adam was not only the common head of mankind , as representing all meer men , but also he was the original of all men in order to propagation . as representative , he was capable to forfeit much good : as he was the common parent , he must transmit the nature which he had with its impurities : he was to propagate his kind ; gen. . . he begat seth in his own likeness ; this is opposed to the likeness of god , wherein adam was made , v. . tho' seth was the father of the holier part of the world , and a good man ; yet he was not begotten after gods likeness , or with a nature in its original purity , but with a nature as depraved in fallen adam . lapsed corrupted nature cannot propagate a holy nature . can a clean thing come out of an unclean ? job . . how can he be pure who is born of a woman ? job . . a person naturally sinfull , cannot generate a child free from that sinfulness : if the father be naturally void of spiritual wisdom , the son in the course of nature will be so ; and if we are born void of wisdom and holiness , we must be vain , foolish and ungodly ; for humane nature must be unholy , if it be not holy . this made david own , i was shapen in iniquity , and in sin did my mother conceive me , psal. . . this is so fixed a rule , that our blessed lord must have an extraordinary generation , to escape the pollution of humane nature . mary was found with child of the holy ghost , act. . , . the spirit overshadowed her ; and this christ is the only one born holy , luk. . . others are made holy by grace ; some , it may be , are renewed in the womb , but none are naturally so , or by generation ; therefore if thou shouldst ask , why do not good men naturally beget good children ? i answer , their goodness is superadded to their natures , it comes by another law than that of nature ; their grace is from christ for the salvation of their own persons , but not to propagate to their offspring by generation . oh young man ! thou seest how thou groanest under adam's fall , and labourest under the depravedness of humane nature , as propagated from adam by thy ancestors down to thee ! and is there ever a child here , but is a living witness to this corruption ? are you not all proner to sin , than holiness ? is it not easier to make you vile , than to make you gracious ? do not fewer and weaker arguments incline you to be wicked , than to be godly ? is there not that in thee , which serves instead of a tempter to evil , tho there were no ill example , or solicitation from without ? wert thou ever sensible of this , oh , child ? hast thou been yet truly humbled for original sin ? thou wert wicked whiles an infant , as to the temper of thy soul ; the corrupt nature thou then hadst , is the spring of all thy vanity : thy nature is to be foolish , to lye , to be unclean , and what else is vile . that nature whiles unrenewed , will express its unholiness and enmity against god , one way or another : it 's true , the power of one contrary lust , thy bodily constitution , god's restraints , education , &c. may prevent the raging of some lusts , but the malignity continueth , and cannot fail to govern , till the grace of christ do alter thee . quest. . why do childhood and youth continue vain ? answ. childhood and youth continue vain for want of a due use of means appointed for their healing . o young people , here are three things in this that are very fit to move you . . first , here 's comfort , that the vanity of youth is healable ; thy case is sad , but 't is not desperate ; there 's hope in israel concerning the recovery of sinners in their youth : the devils became wicked , and never can be recovered ; they may grow viler , but they can never grow better ; but blessed be god , this is not thy case ; the wound though sad , is yet curable : there have been many young folk made pious and serious . isaac was good betimes , timothy and iohn were old disciples , before they could call man. iosiah's tender years were impress'd with grace . i have known undoubted evidence of grace before ten year old : oh then you need not resolve to be vile , because 't is in vain to attempt to be good ; no , no : no young persons in this assembly need to say so , or need think so . god has not resolved against young persons , that they shall never be recovered ; nay , he has determined , that out of the mouth of babes and sucklings he will ordain praise , psal. . . children ! our lord jesus has never said , he will have nothing to do with such as you , i 'll neither wash you , nor heal you , nor teach you : nay , he has said quite otherwise , suffer little children to come unto me , and forbid them not , &c. mat. . . the spirit of god never resolv'd , i will convince no wicked children , i will sanctifie no prophane youth ; nay , instead of that , to you he speaks , in psal. . . come ye children , hearken to me , and i will teach you the fear of the lord. the spirit has a mind to be the teacher of children , and the instructer of youth , he has a mind to train up the young generation for heaven , as well as the old ones : so that young ones may say to day , why though i am wicked , yet there 's hope , and though i have a vile nature , yet there 's hope . i may be recovered even though my whole frame seems thus set for villany , and appears thus desperately dispos'd . there 's the first point , and that 's a great matter , and under the power of that , i preach to young ones , and under the hopes of that you young ones should regard what i say , and urge ; for the case of youth is healable . . secondly , here 's a loud call to you , that god uses means to heal young ones of their vanity . this confirms the former : is god at pains with youth to make them better ? then there 's hope of youth , for god would not be at this labour if it were wholly useless : o my friends ! god has sent his son to dye for young children , as well as old men , even young ones receive forgiveness by his blood ; my little children to whom i write , for your sins are forgiven , ioh. . . the spirit of god strives with many young ones , as soon as they can understand any thing ; he bids early for your compliance . i do believe there 's not a child of six years old under the gospel means , but the spirit of god has been striving with : this holy one can truly say , i have been dealing with this child to make it happy . pray let 's a little consider : thou child or youth , hast thou had no sence of hells misery ever upon thy heart ? hast thou never been convinc'd that 't was ill to lye or swear ? hast thou never found pressing motions to be good , and to resolve against evil ? have no good desires stirr'd in thy soul ? why , all these were the workings of the spirit of god on thy poor soul. god has been labouring with every young body in this congregation : he has been labouring with thee , by the advice of thy parents , when they taught thee to read , or taught thee thy catechism , or instructed thee to pray , it was god by them taking pains with thee . we preachers preach to you young ones , as well as to the old ; nay , we preach to you with more hopes , expecting that you are not hardned as old persons are . young people ! have not the mercies of god , have not the preservations of god towards you , been so many teachers ? what has been the language of every mercy to thee child , to you young ones , but this ? oh children ! don 't you provoke this god ; don't make me your enemy , for you see i would fain do you good , i would fain be merciful , and not a destroyer of you : nay , have not afflictions been the pains of god with you ? is there ever a young one here , that has not been sick at one time or other ? why the lord sent that sickness to thee , and spake in this manner thereby , i will warn this young one to be religious , lest he should dye before he be converted ; all the corrections of thy parents , and master , for thy sin , they have all been the calls of god , and his language in them all has been , i would fain imbitter sin to this poor young one , by something short of hell : i would gladly restrain the wickedness of this youth , before i must damn him . you see , you had need look to it , for god has used means towards your recovery ; think not , god doth not mean me in his word ; don't say , god did not intend my cure in the helps i enjoy ; alas , he intendeth thee as well as any other . it 's thy enlightening , oh young man ! he intends by all his teachings : 't is thy conversion , o young woman ! that he designs by all his calls , all these have been directed upon this very design ; and least you should doubt it , the spirit of god does particularly name you : o young men and maids ! praise you the lord , psal. . young men be sober , tit. . . nay , christ himself tells us , in prov. . . that his great design there , is to give discretion to the simple young ones : therefore i beg , that not one young body in this place may forget what i say now , that they frustrate god's hopes , if they be not good ; and disappoint him of all his labour , if they be not gracious , all the pains that have been taken with them , are lost upon them ; and will god bear this ? will he always bear this ? what will become of you , if you proceed this way ? . thirdly , here 's an awful charge , that you young men continue vain , because you don 't rightly use the means for your healing . ah , sad charge ! the case of young ones is curable , but why is it not altered before now ? why , o conscience speak ! children you have consciences ; young ones , you have consciences ; can you say 't is long of god i am vile still ? 't is long of the want of means that i am vile still ? ah , friend ! father , son , and spirit can all say , 't is not my fault that this child is bad still ; 't is not my fault this young man and woman is wicked so long ; 't is not long of me . may not the spirit of god say , i have taken more pains with this child , and spoken oftner to this young person , than i have done with thousands in the world : alas ! so it is concerning every one of you . children of pagans in all their days never had thy helps . consider a little with your selves , god may this day say , i begin early with this young one : i have still pleaded after many a repulse , i have followed him and her from day to day , and from sin to sin : oh , how earnest have i been with this young stripling , that i could propose very little good by ; yet have i taken pains and labour with him . come young people , is it now to begin ? that god has cry'd to you , turn unto me , why will you die ? ezek. . . is now the first time that he has said unto you , when will you be made clean ? when shall it once be ? jer. . . has christ never said unto thee , o look to me , and be saved ? look to me for help , for there 's help no where else . thy distress makes me needful , and pity makes me willing . lay these things to heart , and i will defie any young body in this place , to go away , and say ; i have lived up to what i know , i have improved all that god has afforded me , but he denied to give me more : i am miserable and wicked still , because god has refused to help me , when i have sought it of him . — is there any that can talk at this rate ? no , not one : not one ? why then whence is it that we have so many young people bad still ? why still so fatal to thy self ? why a slave to base lusts ? o friends ! god knows the cause , and thou knowest the cause ; thou didst not use that knowledge thou hadst ; thou didst not improve thy opportunity ; doth not conscience witness thy ear has not been opened , thy heart has not been attentive , thou didst not frame to turn unto the lord. hos. . . god can say this day , this poor creature might have been in a good case , he would have been serious before now , if he would but have yielded to my pleadings , if he had turned at my reproofs . this young body would have been an eminent christian before now , had all my impressions been retained , and all my calls complied with ; he had known me better , had he been but teachable in my ways , as he was in other things , prov. . . oh then , young people ! consider with your selves what has been your case ; you have told god plainly , i will not come to thee that i might have life . where 's the young body that has not practically given god a denyal ? and every time thou wert under conviction of sin , and didst not leave it , thou didst tell god , lord , i would be thine , but i love my sin better : i would be happy for ever , but i will not , unless i may be wicked in this world. the youngest here hath the great hand in his own ruine ; he that is but of ten years old , if he perish , he is his own destroyer : ( i think it 's true of many younger . ) children ! you were born vain , and you have wilfully chosen to remain so : you may be ready to accuse adam , by whom you became wicked , but it is your own fault that you continue wicked , since god hath provided a remedy ; it s your sin , that you are no better for mercies , no better for affliction , no better for means ; wicked before , and wicked still . o therefore ! what will you be able to answer ? how sad is it ! that any young body here should be forc'd to say , lord , 't is my fault that i am no better for a christ , and no better for the gospel ; my misery is of my own choosing ; god has taken pains with me , but 't is all lost through the obstinacy of my will. these three things are plain under that second head wherein you see why young people remain vile and vain . . thirdly , youth becomes yet more vain by evil customs , and indulging carnal self : vanity unhealed is of an improving nature ; and there 's no bad child , but grows worse : sin is not a stream that grows empty , or a root that dies by meer time . god knows , we have had experience of that . alas , how does villany grow with years ! the child that began with few sins , grows up to many sins ; insomuch that we have some young men before eigthteeen , have committed as great sins as the man of eighty . youth enters with lesser sins , and proceeds to grosser sins : we have many young people that seem to abound in wickedness , as they improve in age ; as if they grew older only that they may grow viler . oh , what a mercy would it have been for those to have died in the womb ! or any one year before another ! now , sirs , whence is it ? how can it be , that young people should grow vainer and vainer , instead of better and better ? i tell you , one sin brings on another , by the lesser thou art fitted for a greater . sinful habits are strengthned by sinful acts : and fear and shame for sin wear off , yea , are even extinguished by a course of sin . o poor soul ! satan has got the faster hold : the spirit has been provoked , and given over striving ; and it may be thy parents through despair , have almost given over praying . conscience that warn'd thee , is sear'd and silenc'd , and so the wicked creature has his whole scope , tim. . . god sayes of him , let this poor creature alone , i 'le strive with him no more , gen. . . o young folks ! you may be harden'd before you grow old ; lust may be strongly rooted before old age ; and i fear 't is so with abundance of youth : is it not so with some of you ? did not some of you blush at a little sin , and now thou canst mock at great ones ! are there not some amongst you that once dared not to tell a small lye , and now you can lye all sorts ? are there none here that trembled when they swore a little oath , and now can swear at the bloodiest rate , and add blasphemy and cursing to their oaths ! sirs , did not some of you feel a check for a light act , and now you can commit fornication and uncleanness , without any inward rebuke ! it was hard to bring thee to pilfer a peny , and now thou canst steal shillings and pounds : it was much ado that thou couldst endure to be drunk in the night , but now thou canst do it openly , and glory in it . thou durst not formerly have neglected a sermon , and thou must pray by thy self , but now , alas , poor creature ! thou canst play away a whole sabbath , and spend weeks without prayer , without one serious prayer . my friends , what 's the matter ! is sin grown a less evil ? by no means ? is god , and heaven , and hell , less certain ! no , no , sirs , you will feel it to your cost : is thy poor soul less precious , and less valuable ? no , this is not it neither , but the reason of it is this ; wickedness is grown by wickedness ; committing sin has made it easie , the current of sin running , has made the channel wider , and the opposition less . o , therefore for the lords sake , begin this day to consider , the devil is grown more impetuous by thy consent : and i can tell thee to day , and let the youngest of you observe it , that if thou continuest wicked , thou wilt be yet more and more so . and thou wouldst now blush to think what wickedness thou wilt hereafter come to : as hazael , when it was foretold him by the prophet what cruelties he should commit , cries out , is thy servant a dog ? king. . . &c. thus i have finished what i intended in the explication , i now come to the use. first , by way of inference ; the lord set it home . some own'd great good on this day twelve-month , may more receive good to day . the inferences then are these . inf. . how dismal a sight doth this truth afford us of this world ! childhood and youth is vanity : ah , lord ! how true then is it , that even the whole world lies in wickedness , joh. . . the greater part doth so ; for young people are many more than old ones . the chief part of age is vanity ; the best part of time is vanity ; childhood is the time fittest to learn in ; youth is the time fittest to act in , and yet both these are vanity . oh , how little are heavenly designs carried on by young ones ! oh , how little is god worshipp'd and serv'd by young ones ! how few of them are engag'd in their own true concerns ! dreadful ! that in youth we will do nothing , and in age we can do nothing ! oh , who loves god , and is not grieved ! who loves souls , and is not melted ! all men come sick into the world , and most men grow more diseased by their stay there . all come miserable , and most help on each others ruine , and encrease their own . oh , how many go off the stage , and have reason to wish , would to god i had perish'd before i saw the light ! so like hell is this present state , that i'ts a wonder we are able to take any delight therein . god is serious with pleople in their younger years , and they heed it not : ministers are earnest with young people , and they regard it not : ah , poor wretches ! they think we have nothing to do with them . oh , young ones ! help us to mourn to day , for i am calling on men to mourn for you , who in your youth yield your selves up to your lusts , and thereby are injurious to christ , and cruel to your own souls , and will you be unmoved ? inf. . what care is incumbent on parents and masters , in the managing of young persons ! youth is vain , and that bespeaks a suitable carriage . o parents , you don't beget angels , but sinful children ; you breed up corrupt ones , and not perfect ones : few are sanctified in the womb , and therefore you should deal with children as with deprav'd and corrupt persons , as with them whose childhood and youth is vanity . the very distemper directs parents and masters in their duty and carriage towards their children : i shall especially name parents in my directions . . children are ignorant : oh therefore take you occasion to instruct them . alas ! canst thou let thy children be unacquainted with god , and insensible of their own misery ! or the way of their escape ! what must thy child be inspir'd , or it must perish for want of knowledge ? if it must know , pray who is fittest to teach it ? upon whom does it lye in point of duty , as it does upon you ? and who has the advantage of doing it as thou hast ? who is so like to prevail with thy child as thy self ? none faithfully dedicates his child to god in infancy , that will not carefully instruct him when of age to learn. . youth have unruly appetites , and therefore don't indulge them . oh that every parent here had but his heart open to what i say : and i speak it out of pity to the souls of young ones . 't is an ill practice in parents to feed their child by the cravings of i'ts lust , and not by their own judgment . i will tell you the mischief of it , besides the laying a foundation of distemper in age ; it gives the appetite an ungovernable force . children being alwayes indulg'd in what they crave , they cannot deny themselves any thing they desire ; and by the same rule , that they must now eat what and when , and drink what and when they will , while they are under thy care ; they will be drunk and whore , &c. when they grow in years ; their reason cannot bridle it then , as thine ( which ought to guide them ) neglects to do it now . oh dreadful thing ! that any childrens appetites should come from under their parents tuition unbridled : i look on nothing a greater reproach to parents . and what 's the ground of all wickedness in the world , more than an inordinate appetite ? yet how few parents do help to cure it while cureable ! whereas an appetite curbed in childhood , would endure a denial in age. . youth have violent humours , and selfishness , and therefore don 't foolishly gratifie them . a child left to himself , brings his mother to shame . pr. . . oh what a devilish sight ! how pleasing to satan ! to see children cocquer'd , and youth indulg'd ! it 's peevish , then all must be done to please it ; it 's obstinate , and it must have it's will ; it 's revengeful , and it must not be check'd ; this is the way of most parents . and 't is just with god that child should break your hearts , whose will you never broke . how many poor creatures will have cause in hell to curse their parents ! dreadful ! that they prove the worst enemies to their children under a pretence of fondness . . youth have many lusts , and are prone to sin , therefore be afraid for them , and prevent all occasions . iob knew this , iob . . he went and offer'd sacrifice , lest his children should have sin'd , and cursed god in their hearts . oh that parents would consider what brittle vessels children be ! what dry'd tinder youth is : occasions though small , over-rule young persons : what then ? oh then be perswaded to choose the company of your children for them , see that it be of their own sex , and virtuous . put them to trades , and such trades as have the least snares ; set them in families where most good is to be got , and least evil to be catch'd . find them business , and fulness of employ , and cut out their time for them . parents , learn this wisdom , that your children have no time for idleness . marry them as soon as convenient , if so be you are not very certain of their sobriety . . the vanity of youth is deeply rooted ; therefore be importunate pleaders , and sharp correctors . if advice prevail not ; 't is not an easie thing to cure a child of it's vanity , or youth of it's folly. foolishness is bound up in the heart of a child , the rod of correction will drive it far from him , prov. . . and withhold not correction from thy child , and he shall not dye , prov. . . i look on 't as a sad sign of growing villany in the next age , that correction is become unfashonable : the lord pity us . let me tell you once for all , sirs , youth is governed chiefly by fear , and they that lose the benefit of that passion , lose the greatest advantage which youth have to be manag'd or improv'd by . people may talk of love , but god's injoining the rod so oft , discovers that it will prevail but with very few . wisdom must be exercised in this matter , as the end may be best attained : but be assured , the blood of that child lyes at the parents door , who might have been reform'd by corrections , and was not . can parents forget god's severe judgment against eli for his indulgence to his sons ? or do you think that children are now so harmless , that they need not to be corrected ? i should have call'd you to give them good examples , as being powerful to encline them , who strictly observe , and are prone to imitate you ; they are apter to evil than good ; deny them no help to their holy improvements , and create them no hinderances : but time prevents me . inf. . how should young ones bear the rebukes and restraints of superiours in sence of their own vanity ! here i call to young ones again : parents and masters know what will harm you better than you do your selves ; they know how weak you are to resist temptations ; they know what 's sinful and destructive better than you . oh therefore thank god , and thank them that are over you , who endeavour your healing , and don 't suffer sin to lye upon you ; lev. . . if you be good your selves , you 'l do the same for your children when you have them ; therefore don't take that ill which is your necessary cure ; but reckon , am i vain ! oh then ! though i have not the liberty i would , and have not the allowance i desire , matters are better order'd for me , for i can't bear those other things . inf. . how attentive ought you to be to all advices and pleadings of your relations , being design'd to heal you ! o! for thy souls sake , young one , never let the advice of thy parents be lost ; never let thy friends counsel and reproof be lost , because 't is all design'd to remove this disease : thou dost not see the hell thou art just running into ; thou dost not see the heaven thou art flying from ; thou dost not see the god thou hast provok't ; thou dost not know the misery thou art under ; thou art ignorant what grace , what wisdom thou wantest ; how much must thou learn and attain before thou art wise , or good ; thou art ignorant of many snares , and sins ; thy folly hides thy folly from thee . o therefore ! be heartily intent to all their advices , and say to thy self , lord , is this for my cure , and shall i neglect it ? is this reproof for my good , and shall i make light of it ? is all this pains to heal my poor diseas'd soul , and shall i cast it behind my back ? god forbid ! inf. . how great a wonder of grace is a young convert ! and how thankfully should such acknowledge it ! o the power that makes the vain prodigal come to himself ! luk. . . how near does god come to the soul , to tame it , when 't is like a wild asses colt ! how efficacious is grace , that overcomes lust in it's greatest rage ! and that deadens temptations when they strike on youth , so prone to relish the offer , and yield to it ! o blessed work ! that inclines us to fear that god whom in our youth , we are so apt to despise . having laid these things before you , i offer two general vses of exhortation . exh. . reflect on your selves , whether you are under this vanity , or deliver'd from it . young folks , i speak mostly to you , and therefore i intreat you for the lords sake to lay to heart what i am saying . your case is dismal , you are born vain , and prone to be vain ; are you still so or not ? 't is a great work that goes to the healing you ; is that work pass'd on thee ? 't is a great deal of god goes to the making a youth good , and serious , have i felt that ? pray ask your selves , am i vain , or am i not ? is my heart a spring of divine motions , or beastly inclinations ? young people , how is it with you ? try your mayes , are they under the government of grace or of lust ? are they under the conduct of wisdom or folly ? ask your selves , do my wayes profit or hurt people ? is it not time to ask ? what sirs ! are the years you have spent unfit to be enquired after ? or is thy sin not worth being concerned about ? oh ask your selves often , what am i doing ? whither am i going ? does my walk please god , or provoke him ? do i walk with him , or do i forsake him ? try and judge impartially ; it 's thy greatest concern ; thou mayest deceive thy self , thou canst not delude thy god , who will judge as the matter truly stands with thee . how is it with you , o young ones ? there 's none here but ought to be concern'd how 't is with them . you will be concern'd , nay within a while you must be concern'd : therefore enquire this to day , and never rest till it be determined . exh. . receive directions suitable to your case : and here i must divide this whole assembly into two parts : first , such as are under the power of vanity . secondly , such as are by grace delivered from it . one of these two is every one in this assembly ; young and old you are still under the power of vanity , or you are delivered from it : there is a great difference in your case , i 'll speak to each . . those of you that are yet under the power of this vanity . poor souls ! would you be delivered ? or have you a mind to continue what you are ? come children , dare you be still blind ! and still obstinate ? shall thy soul that was made for god , be a cage of unclean birds ? shall thy tongue which is his glory , be employed to his dshonour ? o young body ! shall not christ heal thee of that nature , which the devil introduced ? wilt thou live a bruit and a devil still ? shall satan serve himself of thy parts , and of thy strength , and of thy opportunities ? shall the devil say of thee , here 's a child , i hope , will do me a great deal of drudgery ? here 's a young person will do my work while he lives , and be damned with me when he dies ? young folks , satan stands by , and seems to speak thus of you : and must christ all this while weep over thee , and say , here 's a young thing that 's my creature , but he will rebell against me as long as i spare him ? here 's a youth fit to serve me , but he will bring on me all the dishonour that he can , and obstruct my interests as far as he is able : here 's a stripling that i bought with my blood , a young girl or boy , but he serves satan before me , and will not be saved , unless against his will ? for the lords sake lay these things to heart to day ! what say you , child , to this ? what say you young people ? i hope some of you will be ready to answer , o sir , help me , give me some counsel , for i am weary of this present condition , and would be in a better ; if so , take these few advices , and resolve to follow them in earnest . . believe how had thou art by nature , and bewail it before god. oh , 't is thy picture i have been drawing , as bad as it is ! come poor young folks , you that pride your selves when you look in the glass , could you but see your souls with a right eye , you would abhor your selves : young people , will you believe god speaking of you ? does not he say you are vain and vile ? will you believe all the wise people that know you ? and will they not all agree in this , that thou art a sinful wretched creature ? doth not thy own experience convince thee ? oh friend ! own it , and go away mourning ; and how canst thou but do so , when thon consider'st , my heart is filthy , my affections disorder'd , the powers of my soul poor and wounded , the image of god lost , satan's nature is visible upon me ; what a reproach doth every title fasten ! what can be said worse of thee , than that thou art thus ? is this a case to be rested in ? is this a state to be quiet in ? yet this is thy case , o young person , by nature ! thou art full of what 's hateful to god , and hurtful to others ; thou art intent on thy own ruine . oh , sirs , the most innocent young sinner here , is fuller of poison than a toad , and filthier than a swine : all of you are thus by nature , and yet thou remainest so . . consider often how miserable thou art , whilst thou continuest thus vain . danger will affright some , whom sin will not . but , o how unable am i to represent the horror of this to you ! young people ! you are children of wrath as well as others , eph. . . every lust is a killing wound , every step is on the brink of hell ; there 's not a wicked child in this congregation , but i can stand over it , and say , here 's a child with whom god's angry every day ; here 's a young body , for whom god reserves his wrath , nah. . . and sees his time a coming . young people ! sure you will be afraid to go home , and say , i am a sinner , and i am an impenitent sinner , and therefore an unpardon'd sinner ; a sinner for whom everlasting wrath is reserved . once for all , you resolve to be wicked , and god cannot but be just : you will not be born again , and god must keep you out of his kingdom then , ioh. . . you will live after the flesh , ay , and god is as resolved you shall die in your sins , rom. . . come , young people , god will be as peremptory as you , and his will shall stand ; therefore tremble to go out of this congregation , unless in a founder mind than you came . . be convinc'd that nothing short of renewing grace can savingly heal thee . morality may polish thee ; fear and shame may restrain and conceal a sinner , but 't is only grace can truly alter a sinner . o , my friends ! it must be a new heart , or it will always be a vain heart . vain inclinations will govern , till god writes his law there , heb. . . the youngest must be a new creature , or natural corruption will baffle all pretensions , gal. . . . be assur'd , grace cannot be had but from god , through christ , by the operations of his spirit . don't think it an easie thing to attain grace , tho it be necessary to have it . young folks , god must open his treasures anew , or thou wilt for ever want it . christ must plead for thee , or thy disease is incurable ; he must act towards thee , as redeemer , and not meerly as creator , unless he pass by thee as one rejected . he seeks the lost sheep , mat. . . he makes the stubborn willing ; faith is his gift , consent is his purchase , as well as the blessings annex'd to it ; there is no other name by which we can be saved , act. . . there is no other fountain of grace or help . know also , it 's the spirit must give of christ's fulness , ioh. . . he must enlighten thee , o child , or thou wilt go blind to thy grave ; he must renew thee , or thou wilt die in thy uncleanness . christ made the atonement , but the spirit makes us capable of its application . christ hath acquired a fulness of grace and blessings ; it 's by the spirit he imparts thereof to man. men cannot renew thee , means of themselves are too weak to alter thee . oh , then look upwards ! wait on god ; direct thy eye to christ , depend on the holy spirit , as able to conquer thy reluctancy , and ready to work by the means to which his presence is promised . . observe , that the more thou sinnest , and the longer thou art graceless , the more opposition thou layest in the way of grace : think serioully of this ; the hopes of the soul are upon the spirit 's working , and the disposedness of the heart to yield unto them . oh , my friends ! will you go on in sin ? then the spirit of god will leave you , he will not always strive , gen. . . the more you sin , the more you quench the spirit . will you go on in sin ? then your heart will be hardned the more , heb. . . wilt thou go on delaying ? then to morrow it will be harder to prevail with thee than to day . oh , therefore be allarm'd to day . more sin will strengthen your lusts , and further prejudice your soul against christ. is not conversion difficult enough already ? is there need to make it next to impossible ? for the lords sake consider ! greater offences may make god and men say of thee , this wretch is resolved against grace , he arms himself against hope . . resolve within thy self , that thou wilt follow after christ , and throw off thy vanity without delay . oh , that i could but get this consent from you all this day ! that all the young people in this congregation would say , o lord , amen , amen . come , poor sinners ! put it to your selves this moment : say , for this i will pray , that i may cease to be vain ; i will meditate for this , i will hear for this . o young folks , that are yet in a state of sin , you have work enough for your time ! sometimes you know not how to pass away your time : what , spiritually blind , and not know how to pass away time ! what , dead and graceless , and not know how to pass away time ! a sinner wild in his frame , and have no work ! oh , be intreated this day to be earnest with god , and never be quiet till he has given thee wisdom instead of folly ; till he has given thee sobriety instead of rashness ; humility instead of conceit ; calmness instead of passion ; truth instead of falshood : yea , never be satisfied till god has brought thee to live to the best and highest purposes . and , oh , that every soul would say amen ; how would satan be disappointed ! how would heaven rejoyce ! it would be thy best day , and the entrance of eternal life . obj. but i believe some here are ready to say , sir , must i now change ? must i now stop my vanity ? surely 't is too soon : sure i might be vain a little longer ; there 's no danger in it , i hope . answ. my address to you is , for this instant , even to day harden not your hearts , heb. . . oh child ! just now cease to be vain ; 't is late enough with the youngest of you ; it 's not too soon to stop a wicked course , now , now thou shouldst yield to christ : if you ask , why now ? i tell you : . because young peoples souls shall be saved or damned by the same rules as the old ones , if they be past infancy . oh , if you die to night , god will judge you by the gospel ! rom. . . and that 's the lowest rule god can judge you by : youth must be judged as well as men , eccl. . . young ones that obey not the gospel , shall not escape the vengeance , thess. . , . . god is concerned at , and provok'd by the vanity of children : pray consider , you think , it may be , that god takes no more notice of what you say or do , than you do your selves . alas ! you are deceived : don't you think god was angry with the children whom he slew by the bears , for deriding the prophet ? king. . . god notes what you do : young ones , god doth not rule old men , and leave children to their own wills ; his laws are prescribed to young men under the same threats , as to the old ; and it 's not indifferent to him what you do : god observes what you do as much as any other person ; for you are his subjects , you were made for his glory : you serve him , or his enemy the devil , and what you do is good or evil . . the youngest of you are under vows to god against vanity ; i suppose you were entred into gods covenant by your parents , as deut. . , . was not a holy heart , and a serious godly life engaged in that covenant , in opposition to sin and satan ? you are dedicated to god in your infancy ; you are his , and not your own . young children ! what , will you lie to god now ? will you be perjur'd now ? o , god forbid ! dare any young person here say , i was given to god in my infancy , but i now retract it ; i was sworn to be the lords , but i will not keep to him : baptism will sink those children of believers , who perform not their vows , and practically renounce their god. . let me tell you , if you remain vile all your youth , a thousand to one but you will be ever so : you may die before you are old , and then you are undone ; but if you live , and are not converted when young , it 's improbable that ever you should . o , it 's ill dealing with old sinners , they are conceited , full of prejudices , immersed in worldly cares ; the calls and threatnings of god , are grown familiar to them , and their souls stupid and void of affections . god makes now and then an instance of grace in them , but 't is rare ; the last hour converts are next to miracles ; most feel that , he that hardens his heart , being often reproved , shall die without remedy , prov. . . . again ; oh , what service mayst thou do for god , when thou ceasest to be vain betimes ! come , my friends , what a heap will every days little come to in time ! if young persons would but now begin to be holy , tho they act but a little for god every day , it will at length amount to much : as we say , he that begins with the sun , will make a long days journey . oh , how much do young people do for the devil , in a state of sin , when they live long ! how large is the roll of their transgressions ! and how much might they do for god in a state of grace ! how many may bless god for thee ! what a publick blessing mayst thou prove ! thou mayst well be an eminent saint , much improved for heaven , and abundant in the fruits of righteousness . . our youth will be the plague or hope of this land in this great crysis . great things are before us , the rapid motion of providence hints no common matters : there have of late been many ways taken to debauch young people in their manners , to prejudice them against holiness and sobriety . nevertheless the holy god has seasoned some young ones ; there are many looking heaven-ward , and god seems designed to reform the rest . well , whether of these two prevail , doth determine england's lot . oh , if our youth grow yet more profligate , god's about to leave us ! if he recover our youth , we may hope he 'll yet continue amongst us . young ones , i would be earnest with you , for god indicates his mind to england by you . oh , be you all ready to say , can i help to save a nation ! by the grace of god i will be one of these that will do it ; let satan , and the world , and the flesh struggle with me as they can . . this youthful vanity continued in , will be the grief , and wounding of age , tho thou shouldst be converted then . little do you now know what youthful sins may cost you in old age : thou makest me to possess the sins of my youth , sayes iob , ch . . . oh , how bitter will the remembrance of past villanies be ! oh , how wilt thou tremble to think thou hast help'd any one in the way to hell , when thou thy self art got out of that road ! how will it grieve thee to think thou hast been a means to damn any soul ! can it be a little thing to thee ? the joy of late converts is abated by the thoughts of youthful sins . paul carry'd it to the grave with him , that he was a persecutor in his youth . believe me , sirs , the evidence of our conversion , when late , is more than made up by the innocency of our lives , when converted young : and they are to blame , who seem to complain that gross villanies have not made their change more remarkable . thus i have done with the first vse ; god grant it be to such purpose , that none may go out of this place unwearied and unresolved ; unwearied with his vanity , and unresolved to put an end to it . exhort . . to such as through grace are delivered from this vanity . before i enter on this , i must declare you are our joy , and our crown ; i would i could speak it of every one here to day : oh , that every young one in this place , were of this number ! you are our comfort , that god has some to propagate religion when we are dead and gone . how lovely is gods image in your tender years ! your grace is less questionable now than it would be , if you were aged . i say your conversion's more evident now ; for you are now in your health and heat ; you are now under the force of temptation ; you are not decripid , and aged , and under the government of fear , as old folks be . oh , my friends ! what but grace can win thy consent to christ , now when the devil and the world are strongly bidding for it ? you are like to reap the largest harvest , because you have the longest seed-time . you young ones that do fear the lord betimes , you are like to be the more remarkable in the heavens . all the blessings that belong to the oldest saint , belong to you ; and christ as truly loves you : the youngest believer in this place may rejoyce in all the fulness of christ , as his store-house and security ; he may read over all the greatest promises of the gospel with comfort , as his own . we bless god for you , bless god for your selves , that hath adopted you for his so soon , and thereby prevented much sin , and made you early blessings : for your sake we hope the gospel will not be removed from england ; how happy are each of you ! your parents can die comfortably now that you are in christ : your friends look with joy upon you , as secure in your better part . oh the comfortable aspect that every such soul affords ! i will give you a few words of advice . directions to such as are converted in youth . . be watchful over your selves , because some vanity remains in the best , while here . satan would more gladly overcome you than others ; and he knows there 's matter for temptation to work on in thee . youthful years are subject to youthful lusts : young timothy himself was warned of them by wise paul , tim. . . therefore don't venture on occasions of vanity ; don't venture into temptations to sin : nothing but perfect grace perfectly heals the sin of your constitution . young ones , you don't think you are perfect ! you are not thoroughly clean , therefore walk carefully , walk watchfully ; take care of voluptuousness , for there is some unruliness in thy appetite still . take care of wanton dalliance , for there is some disposition to uncleanness , tim. . . still take care of evil company ; youth may be ensnared , tho they are good : avoid all frothy society , for youth is apt to be perswaded to loss of time and levity : therefore walk with watchfulness in whatever you are doing : you are not in heaven , tho in a state of grace ; you are not perfect , tho upright ; therefore keep a jealous eye while your green years continue . . keep humble and modest as to your opinions ; for truth admits the disquisitions of age and a long study . young people think every notion they have gotten is infallible , and every plausible reason is with them unanswerable . but let me tell you , you will change your judgments it may be before you dye : and too much confidence in youth leads a man to scepticism in age ; be not wise in your own conceits , prov. . . you are subject to error , in deep things your knowledge can be but superficial ; if you live long you will blush at your present confidence : and therefore don 't presently take up notions ; determine not hastily difficult points , make no noise about singular opinions , and do not rashly censure men that are wise and aged , whose deep thoughts are preferrable to a voluble tongue , or luxuriant fancy . . design and furnish your selves for great service for god in the world. i would earnestly bespeak a mercy for the next age ; resolve an eminency in holiness : i would have every young convert here , resolve to be one of the highest saints : resolve to do much for god's name and gospel ; and if you have hopeful abilities , resolve to be great blessings to your countrey : side with the best cause , and best men. you may live to have greater opportunities to serve god than we have had : you may do so , and i hope you will do so . the lord furnish our youth with abilities transcendant to ours , as their work is like to be above ours . o my friends , i would have you therefore prepare your selves ; get your heads well enlightened , get your hearts well enflam'd with love to god and men. labour to be industrious in your calling , that you may have estates to do good withal ; for idleness and waste make persons too poor to do great service ; whence they live as shrubs though planted young . study good catechisms , as a guard against errors . lay up rules of prudence for your conversation , but beware of crastiness and little base designs . observe your constitution , that sickliness may not prevent your use. get such an elocution as may advantage what you speak , &c. . admit the helps , and put your selves under all the instituted engagements of christs members . admit the helps , — sirs , we have good books , carefully peruse them . read the scriptures : ay , and labour to be well furnisht , and skilld in them from your youth , tim. . . set your selves to hear sermons ; especially put your selves under the labours and conduct of the best ministers . contrive every one of you to sit under that ministry ; that truly understands , and plainly and powerfully urges the great things of the gospel , viz. the mysteries , promises , and laws of our redeemer . i tell you why i say this ; young ones are apt to like the preacher that has fancy rather then weight ; strong affections rather than judgment ; that has vain gingles rather than solid truth ; and that is earnest for small matters above essentials : oh take it from me to day , all hearers savour of their pastor : give me therefore a pastor that 's likest to ripen for a heavenly life , and not to amuse me with little fine-spun notions , where light carries not it's evidence . preferr moderate pastors above others ; men who are more intent on the great things of the gospel , than lesser matters : men who allow for different conceptions in others , knowing themselves are imperfect : men who insist on no terms of , or bars to communion , but what christ hath made . if god do not deliver the growing age from a contentious , dividing , uncharitable temper , i shall say the next fiery struggles will hazard the life of religion , and sacrifice love ( the very heart of religion ) to every trifle , and disputable notions which hath sorely wounded us . value moderate men , wise men are always such . your furious dividing bigott is unacquainted with himself , incapable of taking up the body of divine truths , as they stand in their order and place . hence one thing fills his mind , and that commonly the least , and all his zeal is laid out in that , while he confounds truth and error . few men have heads clear enough to distinguish truth ; truth and error lye oft so near , that the man that has not the clearest judgment , and the conduct of the spirit , will easily fail ; much more such whose parts are low , and whose uncharitable temper exclude the assistances of the spirit . further , i call you young ones to attend to the lords supper . you are dedicated to god by baptism , in the right of your parents ; that was not thy act , but theirs for thee ; that was not in thy own right , but in thy parents right . the first solemnizing of thy own profession is at the lords table , or in order to it ; therefore i call you to make conscience of that . young people , i say make conscience of it . i tremble to think how we differ from the church in former ages ; that people now should be so backward to attend the lords supper . obj. but some may object , pray how old must we be that come to the table of the lord. answ. i answer , he is old enough that can give evidence of his consent to be the lords , and when he can act the graces that belong to a sacrament , and improve the matter contained therein , whenever they can do this , age is no obstacle . i would not scruple one of fourteen no more than i would one of fifty , where there 's a credible profession of grace , and a competent knowledge of the great essentials of religion , and a conversation suited to it : therefore , my friends , make conscience of this great duty ; for i am afraid our young professors remain giddy , for want of this and of pastoral conduct . i fear you want strength for want of this , and comfort for want of this ; and satan has great advantage against our young professors , because they are not more established and steady than they be . therefore if thon hast given up thy self to be the lords ; and if god has enlighten'd thy mind to understand the great things of the covenant , thou hast a claim , and thou oughtest to make it ; sure thou art old enough to consent to be christs , when thou art fit to give thy self in marriage . . dispose of your selves to the greatest safety , and most usefulness . you that are servants , chuse no family where god is not worship'd , for a curse and a snare is there ; besides the want of those daily helps which you stand in need of . you that are changing your dwellings , go to no place where the gospel is not , live not in a countrey where christ is a stranger as to his institutions . you young ones that are about marrying ! be sure that grace be the first thing that you provide for , cor. . . for god kuows how much easier it is to stifle good beginnings , than to conquer riveted custom ; and it 's much easier to be overcome by a bad wife , than a bad wife to be converted by a good husband . know this my friends , he that does not wisely contrive for his soul as a man in danger , will rue it sooner or later . god is not bound to help us when we run out of his way . . reckon upon a world of troubles , and snares , and be still preparing for them . oh young people , be every day arming your selves , for you may be every day attacqued ; don 't promise too serene a state on this side heaven , in the world you shall have trouble , john . . thy work is a warfare , and holds for life ; temptations will assault , disappointments and scandals will try ; the best men may be a stumbling-block : be fit for every thing , and resolved to hold on thy way ; it 's hard work , but christ hath undertaken to assist thee , and heaven is worth thy labour . oh don't think and act as if you were to have your resting place here , where satan hath so much power , and sin so great an interest . . still grow in grace , and usefulness with age . though thou art good for thy time , thou art not so good as thou mayst be , nor oughtest to be , much less so good as you should resolve to be : oh let not age's dulness be reproached by the vigour of your espousals , jer. . . take care that time adds to thy light , to thy love , to thy strength and fruit. move heaven-ward as days are prolonged . . familiarize the word as your instructor and monitor . which way should a young man cleanse his way , but by taking heed to the word ? psal. . . let the word be the man of thy councel ; take the scripture for thy rule , and resolve to live by it . oh servants , look what god makes your duty in scripture , will that allow you to be idle , insolent , or wastefull ? col. . . children , see what god makes your duty to your parents , eph. . . and to your other relations ; may you be rebellious , unkind , & c ? the word is the true measure and light : alas ! the oldest of us are sure to stumble without the word ; what then can young ones do ? therefore study the scriptures more , search them , and labour in every thing to manage your selves by them . sirs , i would have no one here ignorant of a rule proper to most of the exigences of his life , and let that be still before thy eyes . i will give you young people one advice , that may do you good all your dayes , and that 's this : i would have you all consider what temptations you are like to meet with , and what are the duties you are like to be call'd to ; alwayes have an apt scripture lodg'd in thy mind , suitable to each of these ; and resolve to do nothing , nor to purpose nothing before thou hast first consulted that scripture in thy mind ; this would be a stated way of avoiding much sin . young people ! you that are in christ , labour to live to these rules . i shall now conclude : i have been plainly telling all of you , childhood and youth is vanity . you all come such into the world , &c. are you altered , or are you not ? do you still grow more vain , or more serious ? should god come this day , and divide this assembly , and set the vain on the right hand , and the serious on the left ; o child , o young man , on which side wouldst thou be found ? o put it to your selves ; what answer canst thou return ? wilt thou go away and resolve to be as vain as ever , after all that has been said ? if that be thy resolve , would to god thou hadst not been here ; this sermon will be a thorn in thy side for ever : but if from what has been said , you go away resolving through grace to be faithful in the practice of all these directions , given you for the cure of your vanity : if so , then thou wilt have cause for ever to bless god for the th . of december , . finis . a youths catechism . quest. what art thou ? answ. i am a child endued with reason , who must be in heaven or in hell for ever , rom. . , . q. who made thee ? a. god made me ; by whose power every creature was made , is. . . q. what is the god that made thee ? a. god is a spirit perfectly good , great , wise , holy , present every where , and without beginning or ending . q. how many gods be there ? a. there is but one true god , father , son , and spirit , cor. . . ioh. . . q. what did god make thee for ? a. god made me to bring him glory , and to be happy in him , rom. . . q. where may you know how to bring glory to god , and to be happy in him ! a. in my bible , where he declares his nature , and his will , tim. . , . q. what condition was mankind created in ? a. god made all of us holy and happy in adam , our first father , and common head , eccl. . . gen. . . q. by what rule did god govern all men in adam ? a. god required sinless obedience , as a condition of life , and denounced death , if man should in any thing break his law , gen. . . gal. . . q. did mankind continue holy and happy , by a perfect obedience to this law of innocency ? a. no : adam sinned against god , and thereby he corrupted the humane nature , and became subject to all the misery which the law threatned against sin , rom. . , , . q. what condition wert thou born in ? a. i was born in a very miserable and sinful condition , eph. . . ps. . . q. how camest thou to be born in this condition ? a. i must be miserable , if sinful , and i could not but be born sinful , because my nature was depraved in adam , from whom it descends so to me by the line of my forefathers , iob . . & . . q. why must thou be sinful , because thy nature was at first depraved ? a. god enacted this as the law of generation , that adam should beget his children in natural likeness , gen. . . q. what if thou shouldst die in that condition wherein thou wert born by nature ? a. i should be undone , and be with the devils in hell for ever , ioh. . , . q. doth the law of innocency provide no way for thy deliverance out of that misery ? a. the law of innocency provides no way for my deliverance out of this misery , as great and dreadful as it is , rom. . , . gal. . , . q. why dost thou think so ? a. because the law of innocency admits no pardon , but condemns for one sin ; and i daily find that i have many sins , rom. . . iam. . . q. is there no way then for to avoid that sin and misery thou wert born in ? a. yes : there is , by the rich mercy of god , a way to save lost sinners , tim. . . act. , . q. what is the way which god hath contrived to save lost sinners ? a. the way of pardon and reconciliation revealed in the gospel , rom. . . . tim. . . q. how did god appoint a way of pardon and reconciliation ? a. the father appointed his son to be the saviour of sinners , and christ accepted of that work under certain terms agreed on between them both , zech. . . ioh. . , , , . q. what was appointed to , and undertaken by christ as saviour or mediator ? a. christ was to assume our nature , and therein to fulfil all righteousness , and die a sacrifice for our sins , and to save all the elect committed to him , is. . . ioh. . , . q. what was promised to christ , as the reward of his vndertaking ? a. there was promised to christ , besides the glory of his person , as god-man , that his obedience and sufferings should be accepted as an effectual price for the reconciliation of all such sinners to whom it was applied , is. . , , . q. was there nothing else promised to christ , with respect to the elect ? a. all the absolute promises of grace in order to the application of his blood , were made to christ , gal. . . cor. . . q. did our lord iesus fulfil all righteousness , and make his soul an offering for sin ? a. he did , and thereby honoured the law , and vindicated the government of our creator , notwithstanding his gracious dealings with sinners , matth. . . ioh. . . is. . . heb. . , . q. when christ had thus made atonement , was he sufficient to be a saviour ? a. yes : for . he hath the spirit , and a fulness of grace , with a right to give thereof to men . . all judgment is committed to him , whereby he is the lawgiver to a sinful world. . by the fulness of his merits he hath pardon , peace , and eternal life to dispose of , notwithstanding we had forfeited all into the hands of our creator , ioh. . . ioh. . . ioh. . . heb. . . heb. . . q. what more is necessary to restore the happiness of lost man ? a. the application of the effects of christs fulness to their persons , that they may be regenerated , pardoned and saved , rom. . . act. . . q. what way doth christ take to apply his merits for the salvation of sinners ? a. he enacteth and publisheth a law of grace , wherein he promiseth pardon and life to such sinners as will accept of him as a saviour on the terms of the gospel , heb. . . ioh. . , , . rom. . . q. what are the terms of the gospel ? a. true repentance , faith in christ , and sincere obedience , act. . . act. . . & ch. . . heb. . . q. what is repentance ? a. a sorrow for , and the separation of the heart from sin , as the greatest evil , ier. . . q. what is faith in general ? a. such a sight of things revealed in the word , as powerfully affects the heart sutably to the nature of them , heb. . . q. what is faith in christ ? a. such a sight of , and regard to christ , as causeth the humbled soul to accept of , and come to him as our prophet , priest , and king , iohn . . mat. . . q. what is it to come to christ as a prophet ? a. to yield up our selves to his teachings , believing him infallible , ioh. . , . q. what is it to come to christ as our priest ? a. under a conviction of our guilt and the fulness of his merits to rely on him , as the only atonement for sin , and purchaser of all good for sinners , gal. . . rom. . . q. what is it to come to chrlst as king ? a. to acknowledge his sole authority , submit to all his laws , unfeignedly resolving to obey him in every one of his appointments , acts . . luke . . . isa. . . q what else doth the gospel contain ? a. it contains a prophetick account of what god decreed , and a transcript of what was promised to christ , with respect to the elect , to say nothing of doctrinal mysteries , rules of a christians walk , conditional promises , the danger of sinners that reject christ , &c. q. when did this gospel rule of life begin ? a. in the first promise to adam after his fall , though the fullest discoveries of it were reserved till christ came in the flesh , gen. . . gal. . . pet. . . q. did god ever since the fall propose any way of salvation , besides this law of grace ? a. no. and every saved sinner was saved by this rule , according to the measure of its discovery that obtained in every age , cor. . . q. how far are all sinners that live under this gospel concerned in it ? a. life through christ is freely offered sincerely to every sinner that will repent , and believe ; if they do thus , the want of perfection shall not condemn them , act. . . ch . . . acts . . . rom. . . q. what if thou dost not accept of christ ? a. i shall be more miserable than if christ had never dyed , pet. . . mat. . . q. is the meer enacting and publishing the gospel all that christ hath done towards the application of his merits to elect sinners ? a. besides that , he hath appointed his spirit to encline , and effectually enable them to obey those terms which the gospel requireth , thes. . , , . cor. . . gal. . . q. and doth the spirit thus concurr to apply redemption , and enable them to obey the gospel ? a. yes , and not only strive with them , as he doth with others , cor. . . pet. . . thes. . . q. by what means doth this spirit work upon souls ? a. principally and most usually he works by the gospel it 's self , putting forth his power thereby , as a seed of life , gal. . . iam. . . rom. . . q. by what part of the gospel doth the spirit usually work ? a. he is confined to no part ; he works by the precepts , by the account of christs death , by the promises , threats , or the great rewards ; yet which ever of these he works by , it is pursuant to , and in accomplishment of the absolute promises of grace which were made to christ , act. . , . gal. . . gal. . . q. how dost thou expect to be made willing and able to accept of christ ? a. not by any natural power of my own , who am dead in sin ; but by the grace of christ expressing it self in the operations of the spirit , eph. . . acts . . tit. . . q. how doth the spirit cause the sinner to accept of christ ? a. by enlightening the mind , and changing the heart in regeneration ; whence there is an inclination , will , and ability to accept of christ , acts . . tit. . . q. doth the spirit nothing in order to the making the soul earnest and willing to this ? a. he awakens the soul to a concern for salvation , and a deep sence of its present misery without christ , acts . . luke . . q. what oughtest thou to do on thy part in order to get this grace ? a. i must not be idle , but i must , . diligently hear the word . . pray fervently to christ for the spirit 's operations . . consider and bewail my condition . . put a stop to all wayes of sin to my utmost . . carefully entertain , and improve every motion of the spirit . . strive with my heart , and urge it with all gospel arguments to obey the call of christ , prov. . , , . mat. . . q. what may a sinner expect when he accepteth of christ ? a. he may expect , . to be united to christ in the nearest relation . . to be admitted into a state of pardon and peace . . to be adopted , and made still more conformable to christ in grace and holiness . . to be supported with strength for service , and perseverance . . and when he dies to be partaker of the glory of christ in the highest heavens , eph. . . gal. . . iohn . . col. . . iohn . . q. what is the condition of every sinner till he do accept of christ ? a. he abides under the wrath of god , and hath no personal title to pardon , peace , or glory , ioh. . . q. is this the condition of the elect while they abide in vnbelief ? a. yes : for tho god hath decreed , and christ hath purchased faith and life for them , yet god hath determined by the law of faith , that all are under condemnation untill they do believe , mar. . . luke . . hence rom. . . c. . . c. . . q. is not a believer pardoned before he can put forth any other acts of obedience ? a. thô true faith is a certain principle of obedience , yet as soon as we believe we are pardoned , even before there can be any time to put forth any other acts of obedience , gal. . . q. do repentance or faith any way make satisfaction to justice ? a. no. that is only christs work ; but god hath appointed that that soul shall repent and believe , on whom pardon for christs sake shall be bestowed ; and he hath solemnly declared hee 'll forgive no man till then , mark . . rom. . , . heb. . . ioh. . . rom. . , . pet. . , . hence gal. . . q. what assurance hast thou that god will forgive and save thee if thou believe ? a. i have gods testimony , and promise ; and the seals of the covenant , viz. baptism and the lords supper , iohn . , . acts . . luke . . rom. . . q. art thou engaged to accept of , and submit to christ according to the gospel ? a. yes , i am strongly engaged to submit to christ , because he bought me with his blood , my parents dedicated me to him in baptism , and love to my own soul requires it , rom , . . mal. . . ezek. . . q. on what account wert thou baptized ? a. my believing parents were allowed , and engaged to dedicate me to god as their child , and god graciously admitting the infant seed of believers into covenant , as part of themselves ; he did seal to me those blessings which my infant state needed , and was capable of , deut. . , . gen. . . act. . . cor. . . q. what doth the covenant bind thee to ? a. to be the lords , in a sincere care to know , love , believe , obey , worship and serve him all my dayes , and to depend on god thrô christ for all happiness , ezek. . . rom. . . rom. . . q. what didst thou engage against ? a. i engaged against being governed by satan , or the flesh as my rulers , and against taking up with the worlds goods as my portion , and against the customes of the men of this world as my guide , rom. . , . q. when ought a child to know , consider , and agree to this covenant ? a. as soon as he is capable to use his reason , and judge of good or evil , which many are fit to do about seven years old , tim. . . psal. . . q. what if a child through the love of sin , or vanity of mind , will not agree to this covenant when he is capable ? a. he then rejecteth christ our saviour , and renounceth the blessings of the gospel , pet. . . q. is it a great sin to refuse to agree to the covenant , to which thy baptism engaged thee ? a. it 's the damning sin , and the heart of all sin ; for , . it 's rebellion continued against my maker . . it 's ingratitude and perjury to my redeemer . . it 's gross injustice to my parents . . it 's an affront to all the godly . . it 's self-killing cruelty to my own soul , psal. . , &c. q. when wilt thou personally consent to this covenant as the only way of life to sinners ? a. i will truly with my whole soul consent now , and live expressing my consent . and as soon as i understand how to improve the lords supper , i will by christs help solemnly renew it there . q. ought you upon every fault question your interest in this covenant ? a. though i ought to bewail every sin , and seek pardon by faith in christs blood ; yet i should not doubt my covenant interest unless my fault be such as gives just cause to question whether my consent was ever sincere , psal. . . mat. . . psal. . , , . q. what is the best joy and pleasure in this life ? a. the deep sence of gods love , and the lively hopes of glory , pet. . . q. what shouldst thou be most afraid of in this world ? a. of sin ; because that provokes my god , and is the cause of all misery , rom. . . heb. . . q. what must thou do to keep from sin ? a. . i must believe every thing to be a sin , which is against the word of god. . i must humbly look to christ for strength . . i must avoid all occasions which lead to sin . . i must , when i am tempted , consider what a dangerous and evil thing sin is , and resolve against it , iohn . . . cor. . . gen. . , . q. what is the sin that most hinders the good of souls , except vnbelief ? a. a carnal selfishness , which i ought to deny and mortifie , matt. . . q. when is one carnally selfish ? a. . when one is governed by his fleshly appetite , humour , or self-will . . when he inordinately pursues the things of a present life . . when he loves carnal self above god , deut. . . pet. . . tim. . , . iam. . . q. what be the sins which professing christians are most subject to ? a. hypocrisie , formality , censoriousness , and divisions , tim. . . rev. . . mat. . . rom. . , . cor. . . q. who are hypocrites ? a. they whose hearts are not truly changed by grace , and allow themselves in any known sin , or are seemingly religious from some carnal end , rev. . . mat. . , . mat. . . q. what is formality ? a. to be satisfied with the bare outward doing of the duties of religion , whiles the heart is not answerably affected , or employed , hos. . . mal. . , . q. wherein lies the life and power of religion ? a. . in mortifying sin . . exercising grace for more communion with god. . in love to god , which is holiness . . and love to men , which will keep from hurting them , and encline us to seek their good , col. . . tim. . . cor. . , . q. who are the happiest persons in the world ? a. they that have most grace , and do most good . q. who are the hopefullest children ? a. they that are most afraid of sinning , and are most industrious to know and love god , and become like to christ. q. what graces most adorn children ? a. humility , meekness , and teachableness . q. what must thou do when thou wantest any good ? a. i must in the name of christ pray earnestly to god , who is ready to give whatever good thing i need , phil. . . ioh. . . mat. . . q. from whom dost thou receive all good things ? a. from god my father who graciously bestows whatever i have for soul or body , iam. . . q. what dost thou owe to god for his daily mercies ? a. . i must love him more . . heartily praise him for his goodness . . i must be carefuller to please god. . and i must use his gifts to his glory ; that so i may be able to give a good account of my talents , luke . . q. by what signs mayst thou try the state of thy soul , whether thou art a true christian or no ? a. i must faithfully and oft examine my heart and wayes by these things : . do i love god above all things , and delight in the thoughts of him ? mat. . . cor. . . psal. . . . do i unfeignedly accept of , and submit to the lord jesus , as my full and only redeemer , iohn . . psal. . . . is there no sin which i live under the dominion of , rsm. . . iam. . . sam. . . . have i a sincere regard to every command of christ ? luke . . psal. . . . are my affections more set on heaven than on this world ? luke . . . are the thoughts of heaven sweet to me , as it is a state of perfect holiness , and communion with god and christ , eph. . . cor. . . thes. . , . . am i thankful for the worst affliction , if i find i am better , and liker to christ by it , psal. . . heb. . . . do i find soul renewing power in the truths and duties of religion ? psal. . . pet. . . cor. . . . is it the scope of my life and aims , to please and honour god , and be meet for glory ? acts . . luke . . . do i love the image of christ wherever i see it , and do good men please me best , when they most express the life of christ in their speech and carriage ? iohn . . psal. . . ep. of iohn . . . am i more thankful for an interest in christ , than any temproal good ; and am i most concerned to keep this interest unquestionable ? col. . . cor. . . heb. . . psal. . . . do i find every holy attainment makes me still hunger and press after more , longing to be perfect , phil. . , , . mat. . . . do i carefully approve my self to god in what i am , and in what i do , despising the opinion of men in comparison therewith ? cor. . , . cor. . , . q. when thy conscience is helped by the spirit to see these signs in thee , what mayest thou then do ? a. . i may safely rejoyce in all the perfections of god , and in the fulness of christ , as what do secure my happiness , tim. . . cor. . , . . i may comfortably apply to my self all the promises made in the gospel to believers , cor. . . pet. . . . i may admit a holy joy , and expect death without fear , rom. . , . cor. . , . finis . books lately printed for iohn dunton at the raven in the poultrey . practical discourses of sickness and recovery , in several sermons , as they were lately preached in a congregation in london . by timothy rogers , m. a. after his recovery from a sickness of near two years continuance . mr. shower's sermon at madam ann barnardiston's funeral . the young mans claim unto the holy sacrament of the lords supper , entred by him into a church of christ , received and accepted by the pastor , and its other officers : by iohn quick , minister of the gospel . casuistical morning exercises , the fourth vollume : by several ministers in and about london , preached in october , . notes, typically marginal, from the original text notes for div a -e disswasive from obstinacy . disswasive from anger . a disswasive from the idle mispending of time. disswasive from levity . a disswasive from lying . a disswasive from fleshly lusts. instructions to a son by archibald, late marquis of argyle ; written in the time of his confinement. argyll, archibald campbell, marquis of, - . approx. kb of xml-encoded text transcribed from -bit group-iv tiff page images. text creation partnership, ann arbor, mi ; oxford (uk) : - (eebo-tcp phase ). a wing a estc r ocm this keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the early english books online text creation partnership. this phase i text is available for reuse, according to the terms of creative commons . universal . the text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. early english books online. (eebo-tcp ; phase , no. a ) transcribed from: (early english books online ; image set ) images scanned from microfilm: (early english books, - ; : ) instructions to a son by archibald, late marquis of argyle ; written in the time of his confinement. argyll, archibald campbell, marquis of, - . [ ], p. : port. printed for j. latham, london : . caption title reads: "the marquiss of argyl's instructions to his son." reproduction of original in the harvard university library. created by converting tcp files to tei p using tcp tei.xsl, tei @ oxford. re-processed by university of nebraska-lincoln and northwestern, with changes to facilitate morpho-syntactic tagging. gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. eebo-tcp is a partnership between the universities of michigan and oxford and the publisher proquest to create accurately transcribed and encoded texts based on the image sets published by proquest via their early english books online (eebo) database (http://eebo.chadwyck.com). the general aim of eebo-tcp is to encode one copy (usually the first edition) of every monographic english-language title published between and available in eebo. eebo-tcp aimed to produce large quantities of textual data within the usual project restraints of time and funding, and therefore chose to create diplomatic transcriptions (as opposed to critical editions) with light-touch, mainly structural encoding based on the text encoding initiative (http://www.tei-c.org). the eebo-tcp project was divided into two phases. the , texts created during phase of the project have been released into the public domain as of january . anyone can now take and use these texts for their own purposes, but we respectfully request that due credit and attribution is given to their original source. users should be aware of the process of creating the tcp texts, and therefore of any assumptions that can be made about the data. text selection was based on the new cambridge bibliography of english literature (ncbel). if an author (or for an anonymous work, the title) appears in ncbel, then their works are eligible for inclusion. selection was intended to range over a wide variety of subject areas, to reflect the true nature of the print record of the period. in general, first editions of a works in english were prioritized, although there are a number of works in other languages, notably latin and welsh, included and sometimes a second or later edition of a work was chosen if there was a compelling reason to do so. image sets were sent to external keying companies for transcription and basic encoding. quality assurance was then carried out by editorial teams in oxford and michigan. % (or pages, whichever is the greater) of each text was proofread for accuracy and those which did not meet qa standards were returned to the keyers to be redone. after proofreading, the encoding was enhanced and/or corrected and characters marked as illegible were corrected where possible up to a limit of instances per text. any remaining illegibles were encoded as <gap>s. understanding these processes should make clear that, while the overall quality of tcp data is very good, some errors will remain and some readable characters will be marked as illegible. users should bear in mind that in all likelihood such instances will never have been looked at by a tcp editor. the texts were encoded and linked to page images in accordance with level of the tei in libraries guidelines. copies of the texts have been issued variously as sgml (tcp schema; ascii text with mnemonic sdata character entities); displayable xml (tcp schema; characters represented either as utf- unicode or text strings within braces); or lossless xml (tei p , characters represented either as utf- unicode or tei g elements). keying and markup guidelines are available at the text creation partnership web site . eng conduct of life. youth -- conduct of life. - tcp assigned for keying and markup - apex covantage keyed and coded from proquest page images - emma (leeson) huber sampled and proofread - emma (leeson) huber text and markup reviewed and edited - pfs batch review (qc) and xml conversion lo here , the genius of the great arguyle whose politicks and ethicks in one pyle like anchor buoys , appeare to teach thee wit to shun those rocks on which himselfe was split instructions to a son. by archibald late marquiss of argyle . written in the time of his confinement . london , printed for j. latham at the mitre in saint pauls church-yard , . the publisher to the reader . that the author of this ensuing treatise , was an able states-man , and of excellent natural endownments , a master of reason , and the most accomplish'd scholar of experience , will without scruple be allowed to his ashes : from them , this product of his notable spirit , these posthuma ( he having envyed the uncharitable world other remains of his choise literature and observation , ) have taken wing into the world , and by your candid acceptance may surmount his fate : he hath not at all herein consulted his reputation and esteem of learning or abilities , which were very eminent in him , but hath descended to the plainness which affections require , without any art or elegancy of ornament , as more becoming the sincerity of his paternal love . this was judged fit to be premised , that the expecting reader might not be stumbled at the easiness and common language , with which he hath cloathed his most difficult cares and thoughts for his children ; and withall to let you know that this copy was transmitted hither by a worthy hand , and saving the alteration of some scoth words , which would puzzle the english reader , is faithfully printed ; to them i commend it , and remain , your friend . the contents . the marquess of argyls instructions to his son. fol. the marquess of argyls instructions to his children . fol. chap. i. of religion . fol. chap. ii. of marriage . fol. chap. iii. of the court. fol. chap. iv. of friendship . fol. chap. v. of travail . fol. chap. vi. of hous keeping and hospitality . fol. chap. vii . tenants and other concerns of estate . fol. chap. viii . of study and exercise . fol. chap. ix . of pleasure , idleness , &c fol. chap. x. considerations of life . fol. maxims of state. fol. miscellaneous observations . fol. the marquiss of argyl's instructions to his son. son , i know there are several books in print , written prudently , politickly , and piously of this very title of late years . i confess , most of them were of particular entendment to their own relations , the reason probably that they are not of such general observation and use ; others designed out of presumptuous ambition , of exceeding by imitation such rare patterns as went before , in the accessions of wit and elegant discourse , discoloured sometime with urbane , facete prophaness . ido acknowledge 't is a singular and the right way of transmiting of a mans memory to posterity , especially to his own ; it argues a kind of reverence that men bear to themselves when they can so impartially unbosome themselves in the account and register of all their actions , and can shew no disliked experience of them , as to their own proper guilt . i do not hereby understand what concerns religion , who can excuse or extenuate his failings ? but of moral transient acts , to the evil of which no man is so strongly inclinable , but by the bias of a corrupt education . many very sententious pieces are extant among ancient authors of this subject , but i know none testamentary but among the moderns , and of them we have some excellent princes , and renowned statesmen . my care of you , whom i would have to consider your self , as the prop of an ancient honorable family , is no way less then theirs , however i am inferiour to them in dignity and judgment : and therefore i will trace a beaten way , rather then lose my self and you in a general discourse ; what i come short of here , you cannot misse in their common places , and so i may be sure i shall attain my end . probably men may think i can adde nothing to that store , but if they consider my station , and how far concerned in these times , they may rather expect novel politicks from me , such a variation of the latitude of the most approved and received maximes of state lying in the sphere in which i acted ; but the managery of the counsels of those times , were by success , or the monstrous guilt and fraud of the politicians so irregular , that i cannot if i would bring them under heads , though up and down as they occur i may point at them . i confess , 't was my great misfortune to be so deeply engaged in these fatal times ; i know the nobility of scotland , have always bickered with their princes , and from the insolency of that custome , not any of our kings have been free . 't is also true , the perpetual family feuds among us , which by all the industry and authority of our princes , could never be so pacified , but that they revived again , and took upon themselves as they had advantage to revenge their quarrel ; ( and yet like sudden floods which violently over-run , and as peacably return within their banks , abated to their due allegiance , ) did easily perswade me that there was no such apparent danger in the first beginnings of the contest , betwixt the king and my nation of scotland . i had laid it for a maxime , that a reformation was sooner effected per gladium oris , then per os gladii ; and certainly true religion is rather a setler , then stickler in policy , and rather confirms men in obedience to the government established , then invites them to the erecting of new ; which they neither do nor can know , till it be discovered and declared . wherein i did not look upon our intended reformation as any way taxable , since it had the whole stream of universal consent of the whole nation ; i never thought of those dire consequences which presently followed , till by that confusion my thoughts became distracted , and my self incountred so many difficulties in the way , that all remedies that were applyed did the quite contrary operation ; whatever therefore hath been said by me and others in this matter , you must repute and accept them as from a distracted man , of a distracted subject , in a distracted time wherein i lived : and this shall serve to let you know how far i waded unwarily in that business . i will not however counsel you , if any such lamentable commotions ( which god forbid ) should break out , for my unhappiness , to withdraw your self , from interposing to quench and allay them as much as by your authority you can , ( however i was mistaken by some in my actions , i did labour for a right understanding , ) but be sure let your allegiance keep the ballance ; by no means stand like a neuter in the cause of your king and country . that decree of solons , that every man that in a general commotion was of neither party , should be adjudged infamous , is rightly decreed of great men . popular furies would never have end , if not awed by their superiours , who supinely neglecting such outrages , not ordinarily , are rnined and depress'd in their own estates and honours , a late example whereof we had in our neighbour nation ; the people will soon learn their own strength , that summa potestas radicatur in voluntatibus hominum ; and from thence inferre , that the popular power excels the power of the noblesse . great men therefore , are in some sort as necessary as good men , as power is as requisite as wisedome , where they are both wanting , imperium in imperio quaerendum est . your famous ancestors by both these , have kept their vassals ( and what is well done in one canton of the kingdome is like to be imitated throughout , ) in a quiet subjection , and good comportment many generations , and i question not but you will find the same reverence from them , if you do not degenerate . do not content your self with the bare titles of greatness , principis tantum nomen habere non est esse princeps , that power is vain which never exerts it self forth into act. the loosness of these late times will require at first a gentle hand , while you have got the bridle in the mouths of your family , dependants and vassels , then you may curbe them , and reduce them to the former obedience they once willingly paid . i have had a difficult task with them , yet by one means or other i kept them in order ; nor will they be ever serviceable to their supreme , if they be not in a due subjection to you , their immediate lord. take all fair occasions of doing your soverain service , let that be your only emulation with other noble houses , supply the great and necessary distance of your prince from this his native kingdome , by a close application of your self to his concerns , if not in a publick capacity , yet in your private sphear , which will soon advance you to higher trusts . you have a great task to do , you must from the bottome climb up to the mount of honour , a very abrupt and difficult ascent ; which yet , nevertheless by observing the sure footings of some of your progenitors , and the slips of others , particularly those recent slidings of mine own , ( for other they are not ) you may at last attain the top , and by your own merit and your princes favour , your house may be culminant again . if it shall so happen , as i despair not of it , ( ancient merit with good princes ( such as without flattery i may say the most of ours were and are like to be , ) will out-last their longest displeasure , ) have a care then of that precipice ; let no revenge or ambition blind you into destruction ; you may poise your self with your wings of honour and greatness , but venture not , nor presume to fly . covet not with immoderate hast lands , riches , honour , for it is seldom that men whose rash desires and designs are laid out that way , compass their full content , and for the most part meet with a destiny far other then they expected ; and when they are once so disappointed , fortune or rather providence so much amazeth the judgment even of wise men , as in time of danger they know not what resolution is best to be taken . you will not be necessitated through the want of these three , so as to reach at them unlawfully , and endanger what you have in possession , and your self together . i do not much regret your private life , nor should i labour to bring you into state employment , for there is no course more comely , nor any resolution so well beseeming a wise man , having made proof of his own vertue , as to retire himself from court and company , for so he shall shun the inconveniencies of contempt , and the discommodity of a perpetual trouble . i have tryed and found the many perplexities that attend that life , and have reaped nothing but calumny and envy , though i do not say this is the fate of all statists ; this i am sure , the best way of coming there , is without popular fame or over-vogued merit , especially by the interest of a favourite . but who so cannot endure the envy and hate that are the attendants thereof , must set down with his present condition , and not meddle with , or enterprise great matters ; for great honours being desired of many , it is of necessity that he that aspireth unto them , must be for his advancement thereunto envied , and for his authority hated ; which , although they be well managed and used , yet those who hate and envy , perswading themselves they might be better handled , endevour to oppress that power as fearing it might be worse . you will have time after the setling of your own private fortunes to cast about for some honorable advantages for your self . time is the best counsellour , rather let magistracy want you , then you want it ; which you may effect , if by a wise moderation you can slight those insignia which the world knows your ancestors have born with commendation and honour , and who have added more lustre to them , then the want of them can take from you . keep a firm and amicable correspondence with your neighbours howsoever , but so that it be far from giving any suspition of making parties or factions ; this is chiefly attained by a generous compliance and noble familiarity , that 's the way to be loved and honoured , which works so many good effects , as daily experience sufficeth without any express example to prove them of great force . if you be happy in this particular , this will be your certain repose , and may not be reckoned within the externa bona fortunae . to compass this , take an exact care that your actions be just , be not offended at every injury , wink sometimes at your wrong , but beware of unnecessary revenges . i leave you enemies enough , 't will be meat and drink ( as the english proverb ) to them , to see you froward and quarrelsome ; bear off all the affronts that be put upon you with an inviolable invincible mind , and let them see you are above them ; master all your pasfions and affections , and so discipline them that they may become your most necessary servants . you will be freed , by this your retirement from publique employment , of adulation and flattery , and by that means will the better and more plainly and sincerely converse with your self , and be able to give a near judgment what you are , and of your abilities and defects , which is the most necessary knowledge in the world , and which will recompense the disuse of other policy . e coelo descendit , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 demean your self in an equality of mind , that may show fortune hath no power over you , that her excesses and recesses , her over-flows nor her low ebbs , can either drown or dry up your vertue . 't is but common fate ; as the sea loseth in one place it gets in another ; so contrarily , such shakings as these which through me befall my family , may by your prudence rivet it faster . this i thought fit in general , as to the condition i shall leave you in , to direct and advise you ; only one word more : i charge you to forget , and not harbour any animofity or particular anger against any man concerning me . such heart-burnings have been the destruction of many a noble person in this kingdom , and i know not of any person so given , but the very same measure hath been meeted unto him again . the cup is gone round , and therefore content your self ; but above all i require you to have more regard to christianity , then covertly or basely to kill a particular enemy by secret assault or practise , it being altogether most unwarrantable either by faith or honour . and this by way of praemise . to the rest of his children . children , as you are the greatest part of me , and in whom i may promise to my self a continuance of succession , so have i also a paternal care ( more incumbent on me now ) towards you : i shall therefore in some particular directions to you , as the monuments of my affection , advise and counsel you , in what shall be necessary and expedient for your several conditions . first , therefore make not hast to put your selves out of the government or charge of those to whose care and tuition i have committed you ; if any thing happen that shall offer you advantage in another station of life , then i leave you , i require you to consult with them first . i have laid a sacred obligation upon them to assist and aid you in all matters , which if you neglect or contemn , you will soon find your selves left to the world , as a ship to the raging sea , without furniture or anchors . above all , bear that constant filial duty to your mother , which her piety and tenderness in your education , most justly call for at your hands ; her great indulgence towards you , and her entire affection to me in all my suffering of late , deserve very much at my hand ; and therefore i charge you to shew that respect to her for me , which i would have done my self , and in which , in all the time of our wedlock you have known me to have continued . fail not in any outward circumstance of honour and reverence to her , that so by your dutiful behaviour and carriage towards her , some of the harshness and asperity of her present condition may be alleviated . to your eldest brother , who is the prince of your family , shew your selves obedient and loving ; he is my substitute , your honour is bound up in his , in him it now rests , and may for a while not appear in its lustre ; take heed therefore you do not by any dis-respect quite extinguish it ; your due observance of him will preserve it in the minds of all men , who are not strangers to the ancient worth and merit of our house . with one another maintain a mutual love and confidence : this happiness you may have by my adversity to indear your selves more to one another , lay out no affection upon the world , but keep the entire stock for your selves . let that equal love which i bear you , and which i leave with you , be communicated among you , by a constant amity to one another ; which will be the better cemented by your religious and godly conversation , wherein i trust you have been so well instructed , that my memory shall not be charged or blamed for your education . keep a decorum in your present condition , value not your selves the worse for one riot or attempt of fortune made upon me ; mind not her temporary outrages ; vertue is the true standard , such allays pass not with her , fix your self upon your own worth , and no engine of fate can remove you from that basis. pusill animity is a vice almost needless to be warned of , because noble minds do always niti contra , and bear up against their extremities , till they have either surmounted them by their bravery , and ascended to their first height , or levelled them by their patience and equanimity , plain'd their difficulties , and made them even with their contented minds . the small portions i have left you , ( though the world miscounts them as great matters , and i could wish they amounted to their sums ) you must improve as talents , serve your necessities with them , not your pleasures ; what the royal bounty may hereafter do by way of restitution , you may do with it as may be most subservient to your honour ; you will not be liable to great expences , you are free from any dependency on court , where men spend money , on a vanity called hope . as for marriage , ( of which i shall speak more largely hereafter and of which in the beginning of this monition , i gave you a caution , ) your vertue must supply dower , though i trust i have left a competency ( with your vertues ) to match you to any family in scotland . behave your selves therefore prudently , decently , and warily to all people , that so you may gain the general good will and benevolence of all ; imitate the example your mother hath set before you ; stand upon your guard against all pleasures , or other baits or allurements that shall tempt you to any unlawful actions or desires , which may practise upon you either in your conscience , or in your reputation : and resolve this as a sure rule with your selves , that no person is wise or safe , but he that is honest . fear your creator , and serve him with all your might , begin all your works and actions with him , 't is he onely can succeed and prosper them . if you pursue your own designs upon your own bottome , the conclusion will be your own ruin , for he can wither and blast at his pleasure sinful undertakings . i shall never despair of gods blessing upon you , nor doubt his all-sufficiency for you , if you apply your self to him , and make his fear the rule of your lives . you , see that to be descended of great personages , is no exemption from the strokes of fortune ; but to be descended of a heavenly race , will carry you out of the reach of those misfortunes which are incident to humanity . imploy therefore your time in renewing your alliances there , probably your consanguinity and relations here , may stand off from you , like jobs friends in his adversity . desertions are usual in this case ; you need however not much care for this worldly friendship , as long as you have dependance on the favour of heaven . what is abated here to you in the transitory felicites and pleasures of the world , ( from which you have no such cause to wean your selves altogether ) will be easily recompenced in your enjoying him who is the foundation of all good , and from whom all happiness is derived to his creatures . to whose protection i commit you and your ways , beseeching him to bless and prosper them , to his glory , and your comfort . chap. i. religion . this being your greatest concernment the director of all your actions , i cannot use my paternal authority to better purpose , then in adjuring you and straightly charging and requiring you , to be constant and zealous in the religion now left established in this kingdome . i will not take upon me now to decide controversies arisen betwixt ours and the church of england in matters of discipline , they agreeing altogether in doctrine ; all that i shall say is , that their ceremonies have not been used here , and you have been bred up without them , and the nation of scotland otherwise affected , and therefore , you shall do well to continue in this kirk , though i would rather have it your own choice , then any other consideration whatsoever . diversity in any thing distracteth the mind , and leaves it waving in a dubious perplexity , and then how easy is it to sway the mind to either side ; this is most true and experienced in religion ; you must therefore obfirmate your eares , and confirm your judgment , being once satisfied of the excellency of your profession , and having received the true and sincere doctrine . neither would i have you only fixt and constant in your religion , but also very devout in the practise of it ; that as heretofore your ancestors have been eminent for honour , you that come short of them by this deliquium or eclipse of it in me , may nevertheless exceed them in the true way to it , by your zeal and piety : and remember this , that he that is not truly religious , will hardly be esteemed such , since nothing is of less continuance then hypocrisie and dissimulation , and if your religion be such , such will your greatness and honour be , a fained thing and a meer shadow . the observance of religion , and the exercise of good manners , do become none so much as illustrious persons , other glories have lifted them beyond the pitch and reach of men , but this is a ray of the divinity which advanceth them neer to the diety , and like the diamond out-shines the lustre of all other jewels . a religious heart and a clear conscience will make you truly conspicuous ; it is as the mother of all other vertues ; what brave effects of obedience to princes hath it wrought in subjects ? look back to the primitive times and the emperors , how courageous were they in all enterprises , hardy and resolute in dangers , liberal to their necessities , ready to do their utmost devoir in the distrest affairs of the empire ? and this from one pious principle , that in serving their prince , they served god , whose leiutenant he is , nor was there any difficulty over which their faith did not triumph . nevertheless , some have taxed , and it hath been along and strong imputation , that this kirk of scotland , doth teach sedition against , or at least the diminution of the authority of their princes . for my part i know no such matter , nor did i ever embrace or adhere to such opinions , though censured for them ; if any mans entemperature hath vented such dangerous tenets , or his rash presumption ventilated such questions , i have nothing to do with them , i disown and disclaim them ; and therefore to remove this prejudice from you also , i charge you to make your duty to your soveraign one of the chief points of your religion , so far forth as it may consist with your obedience to god , who ought to be served best , and in the first place . there is such a reciprocation between both those services , that commonly they go together . whatever the late miscarriages have been by the peoples strugling for their liberty of conscience , as they are past , so they have left the means whereby they may be prevented for the future : and no doubt the good temperament of the king , with an easie indulgent hand of his ministers , will keep religion from the scandal of a civil war. 't is a maxime of state , that where princes and people are of a different religion , they will not well agree ; yet modern experience , and since the reformation arrived to a setled constitution and church government , evinceth the contrary ; as at present in the kingdome of france , and in germany , where the quite opposite religions are peaceably and quietly profest . but god be thanked , there is no such contrariety in the religion professed in these two neighbouring kingdomes , which may not ( without animosity and interest keep the breach open , ) be reconciled , all impatient zeal being turned into an aemulation of loyalty to the king. cherish and maintain the ministers of the gospel , especially , painful able preachers . nothing brings more contempt upon , or aviles religion , and the service of god , in the eyes of the vulgar , then the necessities , wants and miseries , of church-men ; what esteem you confer upon them , will soon redound and reflect again upon you . what the heathen said of their poets , that by their means and writings , famous men ▪ were transmitted to immortality , who otherwise would have lain un perpetual oblivion ; is very true of evangelical doctors , their prayers , and their instructions , and their recommendations of you , together with your own endeavour after holiness , which is the only fame and glory , will transmit and place you hereafter in heaven , and establish you here living and dead in the good will and praise of all men . let charity be a chief ingredient in your religion , both in giving and forgiving . as you shall have abilities , indulge the poor , and let them in some measure partake with you in your outward blessings and enjoyments . for the other , as you are always liable to offences , so be always as apt and prone to pardon or pass them by , which in the greatest adversities you can undergo , will never be out of your power to do . frequent the church and the houses of god , let no business invade or intrude upon your religious houres ; what you have destined to the service of god , is already sacred to him , and cannot without great profaness be alienated from him , and conferred upon others ; use private prayers , as well as go to the publick ordinances . for other duties necessary for a christians practise , i refer you to the discipline and instructions of the kirk , it being needless to repeat them here , being so exactly laid down by her , whom i take to be the purest church . for search all religions through the world , and you will find none that ascribes so much to god , nor that constitutes such a firm love among men , as does the establish'd doctrine , ( i except the schisms amongst us ) of the protestant church among you : in whose armes i leave you , and her to the everlasting protection and guidance of god. chap. ii. of marriage . having devoted your self principally to the service of god , and subordinatly to your prince which includes your country ; the next duty or affection , you owe to your self in the ordering or governing of your life , according to your several inclinations and dispositions . and among the most important and strong sways of nature , i reckon marriage , especially in great and noble families , where interest forbids perpetual virginity ; nor ever since the suppressing of nunneries , and such monastick privacies and renunciations to the world , have we had in this kingdome , many , if any of the daughters of jephtha . marriage no doubt was one of the greatest favours that god conferred on mankind , and when he bestows a vertuous mate , whose humility , chastity and affection , are eminently great , he doth renew his first intentions of kindness to man , and gives grace upon grace , and infinitely happy is he that can find and make such a choice . 't was therefore well said by him , that discoursing of this subject , affirmed that god did oftentimes reward the good works , the honesty and piety of a man , by the offer and tender of a good wife ; for parents could only give wealth and riches , lands and estates to their children , but god only could give them prudent and discret women . in the contracting therefore of marriage , vertue is more to be considered then money , beauty will rivall with either of them , and oftentimes gets possession sooner then both ; but then it quickly loseth it again , as having not those stays and supportations which each of the other have in themselves . i acknowledge , vertue is first to be courted , and the primitia , the first fruits of our love should be offered up at her shrines ; but yet reserving the stock to sacrifice to the numerous contingencies and accidents , which befall the wedded state , by the additional helps of handsomness and wealth . but be not overblinded with beauty , 't is one of the greatest deceits nature is guilty of ; not that it is so in those persons to whom she is graciously and liberally pleased to bestow it , ( for 't is the most exact copy of her illustrious self , ) but in the fascination and witchery it darts through the eyes into the minds of men ; you cannot but pay homage to it , but let that tribute redeem yon from a total conquest : remember , that it is but clay , more refined and set off with a better varnish , and being all on the outside , lies open to weather and consuming time , and sometimes to present misfortunes ; while that which is internal stands the shock , and endures all brunts , like a strong fortified garrison , when the other shews like a weak gay army in the field , ready to be vanquisht at the first encounter . money is the sinew of love , as well as war , you can do nothing happily in wedlock without it ; the other are court-cards , but they are not of the trump-suit , and are foiled by every sneaking misadventure ; vertue is supprest , and cannot emerge and dilate it self in the streights of a narrow fortune ; and beauty is betrayed to the necessity of keeping it so , otherwise in a pinching condition , leanness and deadpaleness would usurp the place where full blown roses sate , with love before nor was it ever known , that a beautiful woman driven to want , escaped the offers and importunities of men , who under the pretence of pitying and supplying her distresses , by degrees have gain'd upon her honour and pudicity , while she satisfies her self , that out of ( miserable ) gratitude she could do no less . i do much approve of crosse marriages between families , which have been so allied for many descents together , so as they be not in that proximity in which the house of austria matches . by the race we guess of the production , — de fortibus creantur fortes — and that adds a firm monument to both houses , being so incorporated into one another . however men reckon it for glory in heraldry , to bear almost the whole armes of the kingdome in one escutcheon . methinks honour there looks like a river , which branched into several rivolets loseth it self in them ; whereas streams that take in another large confluent , carry all before them , and run directly into the ocean , and disembogue themselves with a name . if you are not affected that way , there is variety enough in scotland ; but whatever you do , consult with your honour first , do not embase your blood by matching below you , it will soon breed distast and dislike in your self , which will cause malice and revenge in her , and entail contempt upon your issue and posterity . such embraces will be like the twining of the ivy about the oake , suck up moisture from the root , while the branches are withered , and the stock falls to the ground , never like to reflourish again . as you match your peer in honour , let her be so in years , a difference in age is a secret fire raked up for a time , which will afterwards break out and consume your quiet : when either of your desires and strength answer not the vigour of the youngest , then the sparkles will fly by such violent collisions and clashings that will soon set your family in combustion . after your choice made and pitch'd upon , and a vow passed , keep your self religiously to it , ( the breach whereof , is a vulgar common sin in scotland , and therefore the more detestable to you ) knowing there can be no dispensation from it , and nothing but misery after it joyned with shame and repentance . in the state of marriage carry your self affectionately and discreetly , and keep strictly the rites of it , that no jealousie , that canker worm of conjugal love fret that silken knot which tied you together . owe nothing to one another in zeal and fervency of affection , which will soon beget such a mutual confidence , that the rest of your life will be but an advantagious repetition of your first joys , and adde number to your contents and pleasures , as to your years . let not the secrets of marriage pass beyond the chamber , for he little regards his own honour or his wives chastity , who blazes or discovers what is done there , and no slyer debauchery is there to women , then what by such luxuriant freedome of their husbands tongues , is prompted to their wandring and strong imaginations . i pray for , and wish your good success in this great affair , and commend you to him , who is only able to grant it you . chap. iii. of the court. you are not thither bound , and i am not sorry you are forbidden resort thither , as to any employment or traffique ; 't is a place difficult of access , shut up with rocks , shallows , and sands , and not one adventurer in twenty comes off a saver . besides , 't is a place of a most incertain air , full of damps and exhalations , spread with clouds and over-cast , and sometimes again scorching hot in the sudden rise and depression of favourites . but if your curiosity shall invite you to the danger , when time may look with a better aspect upon you , remember these observations of mine own , who both at distance , and at close view have well considered it . first then , as to the favour of your prince , which is the most desirable thing in the world ; 't is rather an illustrious care , then a contentful possession ; nor do wise men ever busie themselves about it , because the tranquility of spirit , which they seek for , is not to be found amidst the confusions of the court : and to guard a mans self from the misfortunes there , and the envy which the graces of princes do contract upon their favourites ; there is no way better then privacy and retiredness . you must know that 't is meer humane weakness , which causeth princes to raise favourites , to aid and support them in the weight and multitude of affairs , and sometimes in such secrets which are heavier upon the mind then all the rest ; the sad effect whereof every age hath given an example . you must at your entrance , resolve to encounter the accosts of contempt , scorn , discontents and repulses , with a bold forehead , and take no notice of slightings and injuries done you by the great ones . a thing i always judged grievous to a generous mind , and yet these are ordinarily the steps to preferment . if you shall find favour at court , beware your covetousness after new boons , make you not forget the old ones ; and if then you receive denials , guard your self , that the distaste be not more prevalent to run you into actions of dangerous consequence , then reason can be to keep you in your duty . extraordinary diligence and affected assiduity are to no purpose , whereby men think to prevene their advancement ; on the contrary , if men neglect and seem careless of promotion , attending when the merit of their actions shall offer it them , time or fortune seldom fail to conduct them to true and permanent glory . it hath been an old adage , a young courtier , an old beggar ; men spending estates in riot in such consuming places as cities , in a fruitless expectation , and then carry home nothing but repentance . a cholerick person is not fit to be a courtier , for if he should go about to revenge himself of the indignities , bravado's , deceits , and tricks put upon him , he shall suffer more in an hour , then he shall be satisfied for in ten years . you must do at rome , what others do there , be sure to fing no other aires then which most please the prince . 't was solons comparison of courtiers , who resembled them to counters , with which men use to cast accounts ; for as in changing their places , they stand sometimes for more , sometimes for less ; so princes do the same with them , now advancing them in honour and dignity , and presently debasing them at their pleasure to the scorn and derision of all men , so that it is truly sad , that men have an opportunity of losing themselves at court , and finding of themselves at home . old courtiers are like old ships , brought into harbors and there laid up , never to be put to sea to any new adventure . 't is a tart sarcasme or satyrical pass upon the court that one said ; at the court are bishops and priests to baptise , and change names ; for there , the vain-glorious ambitious man , is called honourable ; the prodigal , magnificent ; the coward , wise ; the wise , hypocrite ; the malicious , subtle ; the adulterous , amorous ; the covetous , temperate ; and what confidence can any man repose in friends there , whose greatness renders them the more intractable . 't is very difficult to find vertue at court , but it is more difficult to keep it . he that sins and repents , and returns again to his sin , sins more grosly then at first ; so to leave the court , and return again , is such an errour that is not excusable ; save with this , that the return was to sell vertue , and gain wealth , since it is a great kindness of fortune or puissance of vertue , to escape that gulf . against the envy of the court as against the plague , there is no better preservative , then retreat and eloingment ; a remedy practised very often but with different success ; it being very dangerous for popular persons , and such as have had great commands to absent themselves without leave or dismission ; for it not only breeds suspicions and jealousies of their disaffection , and consequently of the danger of a rebellion , but likewise exposeth them to the unobstructed designs and malice of their enemies , which seldome end but in ruin . this is generally the complaint of courts , wherein you must understand there is not the least concurrence of the prince to give any such cause for it , but that by tradition the grandees walk by as by a rule ; and since monarchy was , court arts have been , and can vie precedency with any mystery . i never knew any great favourite , who practised any new ways of his own : some have been nobler and more magnificent then others , freer in access and more affable , but yet still kept close to their court-lessons , nor could ever their private vertues gain upon their publick concerns . it is possible a man may get an estate at court , but it is more probable he may lose one ; that which is got there , through how many curses and imprecations it passeth ; that which is lost , with how many woos , and tears , and deprecations goes it ! so much is a court worse then a lottery . while you can therefore pay your devotion , your loyalty to your prince at home , and probably be better accepted ; what need have you of a dangerous unnecessary pilgrimage to the shrine , to pay a personal adoration ; your oblation there can be nothing less but your quiet and estate in lieu , whereof they will present you with a trinket or some other bauble , which you will be ashamed to carry home again . fear god , honour the king , live at home , and love your neighbours . chap. iv. of friendship . son , as you have not that ranging freedome of choice of your society ; suspicion on the one hand , and reason of state on the other hedging you up , and impaling you within a narrow scantling ; so neither can the iniquity of any the worst fortune leave a man in such a solitude , in which a guide , a friend , ( by whose counsels and sweet converse either , he may extricate himself from , or avoid the tediousness of his troubles , ) may not be had . what therefore you shall lack in the multitude of friends , who like flies fasten on the sweets of honour , fame , riches , &c. you will find no great loss in , if it be your happiness to find out but one or two , such an oligarchy of friendship , whose unity in affection and fidelity , will richly compensate the many cyphers that attend on greatness . to make a right choise therefore , you must first propose to your self the inconstancy of man , the most changeable , alterable creature in the world . every breath of wind fans him to a various shape , think not therefore of making a friendship fixt and eternal . how ardently have men loved some , even beyond the desire of dying for them , when in a moment , as it were one hasty ebullition of choler hath rendred them exceeding offensive , nay , hath sunk them into our hate and execration ? see the fast hold which man doth take of man ! 't is let go and unfastned in a moment , by the clacking of the tongue , a nod , a frown , or such like nothing ; we cancel leagues with friends , make new ones with enemies , and break them ere concluded . the consideration of this will keep you from overw●ning any man , and from a total trust and confidence in him , and beget in you a severer exercise , and consequently a firmer reliance on your own vertues and abilities . nothing sooner corrupts or rottens friendship , then an over-hasty entertaining of it , like praecoce fruit that 's ripe before its season . jndgement is the only cement that closeth and binds the affections of men : where that 's wanting , 't is like building with untempered mortar , the structur's like to fall on our own head . i never knew any yet so good , but some have thought him vile , and hated him ; nor contrarily , any so bad but some have thought him honest , and loved him ; either the ignorance , the envy , or the partiality of those that judge do constitute a various man : in some report hath foreblinded judgment , in some , accident is the cause of disposing us to love or hate . the soul is often led by secrete uninvestigable ways and motions to love , she knows not why . but 't is time alone and long probation , which seldome fail to give right information ; when nature , art and report , may deceive you . every man may keep his mind if he lists in a labyrinth . ▪ t is a room by us inscrutable , into which nature has made no certain window , but as he himself shall please to give you light , which is in such transient glimmerings that it rarely strikes any thing but the eye , leaving us immediately to grope again in the dark . i remit you to your own experience , you have converst in the world ( troublesome enough for many years ) with all sorts and all humours of persons ; but for your better guidance herein , i shall give you these properties of friendship , which my longer observation hath found to be true characters of it . he who is really your friend , will give you counsel before you ask it , and that 's the reason a man cannot keep a friend by constraint , nor oblige secrecy by coercion . most men regard their profit , and therefore use their friends as men use beasts , carefully attend and look to them , from whom they receive increase and advantages , and so deny themselves , and want the most desirable fruition in the world , which is natural and reciprocal amity ; which all the creatures maintain among themselves , and yet know not nor are able to consider , what and how great the force of that friendship is ; for every one loves it self , not out of hope of any reward and recompence to it self for it , but , because of the nearness and dearness it owes it self . which if the samething be not done in friendship , it is impossible to find a true friend . he that loves you extremely , will hate you most deadly , therefore sober , moderate friendship is the best ; and since friends must be had , if your happiness be to find good ones , beware you incur not that unhappiness of changing them : remember , that he is in the best condition who is best furnished with the best men for his friends , nevertheless , let no obligation to them , make you dispence with your conscience or religion ; have always a care not to trust any thing to your most intimate privado , but what you cannot keep from time : a small distast will discover those faults , which a heap of years have covered . 't was bias his counsel that men should so love , as if every day were a renewed enmity , and not to affect repentance . let no man ( which is the chief law of friendship , ) command any thing of you , which is not lawful , or which is not within your power ; nor do you use friends as men use flowers , smell to them as long as fresh , and green , and fragrant , and then lay them aside , for so commonly friendships conciliated by interest or fancy , usually terminate . beware especially of mercenary love , when your money fails , that leaves you , when true affection follows beyond the grave . your vertues will make and get you friends throughout the world , love has armes which will joyn the distant corners of the universe ; out the good offices you do at home , as they keep mens eyes upon them , and serve as well as remembrancers , will afford you a continued content . believe it , nothing will gain you so much respect , ( the first and best ingredient to friendship ) as your uprightness and sincerety , greatness was always suspicious , without any conspicuous proofs of a more then ordinary integrity ; nor will true glory wait long on a false person , observance is her maidof honour , & what recommendation she gives must be founded on desert . in a word chuse such friends as i have left you , they will be the more yours , because of your own affiance to them , and so you will have a double interest in them , your election and mine . chap. v. of travel . this is in some men a humour and curiosity only , in others wisedome and design , and accordingly they make their different returns ; it hath been all along the practise of this nation , and with very good successe : ( to go to a forraign war is rather a transplantation then travel , passing only out of the bounds of one country , into the confinements and limits of another ; so i reckon i have said nothing to you concerning this subject in my maximes of war , ) and i cannot conceive any better divertisement ( besides the advantage it will afford you ) for your present condition . homer begins his odysseis in the praise of ulysses , with this title and character . — qui mores hominum multorum vidit & urbes , as the most apparentest demonstration of his wisedome . some men there are , that have seen more with their eye , then some ambitious princes did ever comprehend in their thoughts , 't is a pleasure and felicity when the mind embraces but a glancing thought of the beauteous fabrick of the universe , and is with a kind of delight transported to some peculiar part of it , whose felicity and pleasures or wealth , have won upon its running fancy ; if this be so in the imagination , what delight and fruition is there , in the corporal view , and passage , and abode in the most remarkable countries of the world . men expect rich returns in east-india ships , and men that are far travellors , beget great expectation of their wealth ; if they come home empty , they bankrupt their credit , and dye in their countries debt , and that narrow dark prison of their pride , buries them in utter oblivion , who might have made the wide world their monument . the story of the wandring jew was a pleasant fiction , the punishment consisted only in his not having a centre , and certainly he could as well want it as the rest of his nation . the moral would hint , what an improved man must he be who hath so often gone the circumference , crost the lines , and visited the most remote and abstruse corners of the world ; seen so many varieties in nature and providence , reconciled by the tract of time . one journey will shew a man more , then twenty descriptions , relations or maps ; what a desolate life do tortoises live , who cannot be rid of their shells ? no man can endure confinement ; and he that hath lived lock'd up in one kingdome , is but a degree beyond a country-man , who was never out of the bounds of his parish . nevertheless all men are not fit for travel , wise men are made better , and fools worse . this inquires after nothing but the gue-gaws , the antick-fashions , and gestures of other lands , and becomes the shame of all nations , by disgracing his own in carrying nothing of worth or esteem from thence , and by bringing censure and imputation upon forraign places where he conversed , by importing nothing but their vices . they vent abroad their domestick vices , and utter here , them beyond sea . if you would advantage your self by travail , you ought to note , and then comment upon your observations , remembring as well the bad to avoid it , as applying the good into use ; without committing of these things to the pen , they will pass from your memory without leaving any profitable results behind them . let no hast therefore hurry you through any considerable or remarkable place , but stay and view what is worthy in it , and be sure to register it with your pen , it will very much fasten it in your memory ; the charactering of a thought in paper , will fix it ready for your use ; he that doth this , may when he please rejourney all his travails at home . solid persons are the best proficients by travail , they are not so prone to be inquinated by the dross and feces of the vices , and taking vanities of forraign countries , being abler to compose themselves to such manners , which may sooner facilitate their inquisition . pliance and outward freedome , and a seeming carelesseness is the readiest way to get into strangers , and to learn from them . policy and negotiation i commend far before book-learning , though never so deep and knowing . when you are abroad , the best way is to converse with the best , and not to chuse by the eye but the ear , ( which your own inexperience will soon warn you of ) but follow report . for the government , and things relating to the state , your advice and instruction is no where to be had but at court , for the trade , commerce and traffick , in great cities among marchants ; for their religion and church affairs amongst the clergy , but i rather chuse the universities , where you may happly meet with an addition of the rest . for the laws , customes and manners , the lawyers ; and for the country and rural knowledge , the husbandmen and such as we call the yeomanry . all rareties are to be seen , and therefore i advise you not to travail without store of money to be ready at all occasions ; especially antiquities , for these shew us the science and abilities of those times before us ; ( the moderns always preferring their arts and inventions to former ages ) that by comparing of them with the present , we may be able to give a judgment , how the world thrives or goes less in all such learning . above all , think no travail too far nor discommodious to see and visit rare and eminent men , there is no monument like a vertuous learned person ; living by him we shall be sure to be something the better , we shall find somewhat in him to inflame and excite our minds to strain to the like pitch , and so extern them , in a brave imitation of his excellent qualities . to such men you must carry your self with all submiss reverence befitting the dignity of those excellencies that are relucent in them ; and that awe you seem to stand in , will soon invite his candour to a free reception and neer entertainment of you , for learned men are rarely proud or stately . judgment is the onely thing that is necessary for a travailor and therefore i approve not of your going abroad , nor permitting your children if god shall send you any , till they have grown to a good competency of discretion , which yet i would have seconded by the assistance of a tutor , when it shall be any of your inchnations this way . i pray god bless you abroad , and return you as an honour to your king , country and friends . chap. vi. of housekeeping and hospitality . this is a generosity very requisite in noble persons , and the greatest demonstrations they are so : 't is as well respected for the quality of it as the quantity , and according to the condition of every man ; you may be as free in a moderate entertainment as in all the excesses and superfluities of your table , which then becomes a snare , where it should be a kindness . nevertheless , the greater extreme is that of niggardliness , and but a little less then vileness or baseness , in the eyes of your neighbours , which will soon bring contempt and dis-esteem upon you , which you must by all means ( as reckoning it the worst evil can befal noble persons , ) avoid and decline . the english are so careful of their honour in this point , that they do abridge themselves of other grandezza's which their estates would afford them , in coming to court , masquing , &c. to sacrifice with the due rites to their penates their houshold-gods , to whom their ancestors had devoted their prime substance , and which the genius of their neighbouring people as by a religious custome expected from them . so much was not required at the hands of any scotch noble man , as from an esquire there of l . per annum , the difference lies in the condition of our vassals , and their tenants and neighbours ; which being perhaps now to be more assimilated , both by some use and understanding our nation hath of the english customes , and the greater correspondency and mutual friendship , that is likely toarise between them , ( which is now more advanced by the war , then by the long projected union ; ) i would advise you as far , and as soon , as you are able to comply with the english manners in this particular . it will beget you a good respect ; and favour purchased from hence is most durable . to this purpose , keep constantly at home , without urgent and necessary occasions call you from thence . the entertainment your house will afford strangers , though it be never so ample and abundant , will want that condiment and sauce of hospitality , your own company . men usually affect their landlords company , though they pay for it ; much more will the honour of your presence commend your frank and liberal treatments , to the gratitude of all persons who shall resort to your house and table . be not only courteous your self to all comers , but see your servants be so too . kind reception and admittance is as necessary before meat , as digestion afterwards ; and he that would have thanks for his entertainment when it is past must bespeak it before it begin at his board , that his victuals and chear be but a rumination of his first kindnesses , and that his porch be as free as his hall. keep about you therefore no morose , cross conditioned servants , and as near as you can retain men of a good aspect , and as far as you can be assured of them to be of fair and civil demeanour . such will not only be an ornament and honour to you , but of much advantage ; for as it will invite persons of quality and civility to you , which will be credible for you , so will it shame and deter the ruder , and more ungoverned sort of people , who meeting with such dissonant humours , will soon abstain or soon be civilized . let not your entertainments be tedious , knowing that is not the way to keep them all along the year , and therefore substantial dishes must make up your bill of fare , in stead of french quelque choses . money and time is fruitlessely spent in those vanities , and are for no masculine contentment and palate ; and if such be not your guests , your expences will be thrown away , when others reckon them laid out . above all things avoid intemperance in drink . luxury in feeding seldome carries men beyond their stomack and discretion , though never so many provocations be used to lure them on ; but in the abundance of wine men are sottishly transported beyond themselves , and the excess in it , makes them the more covetous and raging after it ; especially where they think or find they cannot be welcome , unless they comply with your humour , and can requite your charges no other ways , then by the loss of their sense and modesty . i would have you therefore detest that barbarous german mode of drinking to victory , by a beastly subduing of those , whom you have invited , and humanely welcomed , and bid to your table , 't is one of the greatest vices our gentry hath brought from thence , amidst all those trophies which they deservedly gained there , and therefore the more caution is to be used , lest it insinuate it self easily by their converse , whose company you shall do well always to esteem as an honour ; but yet use your discretion and my experience as an antidote against that humour , which you may do plausibly and indiscernible enough . suffer no person to depart your house in discontent that shall not by rudeness or some other unhospitable way deserve your dis-respect ; on the other side , permit no tumultuous disorderly persons to stay within your dores . every ordinary mans house is his castle , but a noblemans is that and a palace both , where there is reverence due to you as well as a bare power and command . on publique anniversary thanksgiving days , you must expend above your ordinary provisions . the solemnity due to those festivals , takes it's weight from the observation of the nobility , whose magnificences at those times are the most forcible impressions to make the people remember and call to mind , ( which will also keep them in their duty , ) the mercy's and favours of such days . this will more especially concern you , who by all means and ways must endeavour to reconcile your self to the government . but be surest , that the poor whose condition will not suffer them within your doors , may not be out of your heart , but that a constant care and provision be made for them : from whom i assure you , you shall find the greatest return and thanks , if not by them , yet for them . chap. vii . of tenants and other concerns of estate . you will be at a loss in this particular , by reason of the difficulties i shall leave upon my estate , and the several claims made by pretended titles , besides that which will be escheated to the crown ; it will therefore require your utmost diligence and circumspection , having so many enemies about you . i look upon your old demeans of the family , as the most likely to continue in your possession , and therefore you must retain and caress with all manifest demonstrations of kindness , the present and ancient possessors and enjoyers of those lands , who by their long dependance on your family , are so addicted to it , that they will not desire upon any ordinary conditions to be alienated from you , if you seem not to slight them or your own interest . it is utterly impossible you should be totally deprived of your inheritance among them , so long as you bear my name ; nor do i know my self every part of my estate there , so far is it out of the reach of confiscation : many were the homages and services done me , which were without book . for my novel acquists and purchases , they have so much envy of the state already upon them , that i would not advise you by stirring on them to draw more upon you : your old rents will be estate enough for you , if you can secure them . i never look'd upon any thing i had from the estates of scotland , other then as a present satisfaction for what i had expended ; what it wants or exceeds therein was never intended to be put to your account . 't is no time now , nor is it your interest to stand at that distance formerly maintained ; many have been the forfeitures of the scotch nobility , yet i never knew any so dangerous as yours is like to prove ; for i will not dissemble that odium and envy against me , how justly i have said elsewhere . so there lies upon you a necessity of counterwalking all ways to your ruine : you must move pity , ( and that i think no hard matter in your case ) and you will soon find affection which will easily be improved into trust and condence , the ready way to secure your estate . if by such means , or any other ( as i do not , as i said before ; despair of your total restitution , if not to your dignities and honour , yet to your lands and revenues , ) you shall be possest , remember you deal gratefully with such , as have dealt honestly and faithfully with you ; and consider you may not strain thiugs to that heigth , which usually great men do in scotland , for that the wings of your greatness are clipped , and cannot grow out again suddenly ; and that your safety now instead of mightiness , consists altogether in the love , and not in the fear of your tenants . redeem that hard censure laid upon me , of being a cruel rigid landlord , and strive to vanquish those difficulties by a complacent carriage , which to my best disposed temper ( as times were ) proved insuperable . avoid as much as in you lyeth all suits and controversies , such collisions will give light to discoveries ; set down by any losses or injuries , which you cannot remedy without publick trial , and give place to such violence as will overbear you . recollect first your scattered fortunes , and let a sedentary quiet life have confirmed you in the possession of what you have , so shall you not be endangered ( if then you be put to vindicate your right to what you enjoy ) by that which you have not . contract your estate into as few mens hands as possible , change not those to whom you have let your lands formerly , or used or dealt with other ways ; especially displace not such servants , who are acquainted in the managing of it , for besides the ease , you will find security in so doing . as i would not have you suffer under that great depression of worth , a base poverty , so neither would i have you to be abused by the chargeable report of being very rich , to avoid both , you must live in a free and open way , neither like diogenes nor dives : but yet the more men are inquisitive after the secrets of your estate , the greater will your wisedome be , the closer to conceal it , and that you may do without danger , for it is in your own defence . your estate will be safer however , in the reputation of things past , ( men looking on my disposal and ordering of it to be providential and munite enough ) then by your own wisedome or any new present , foundation or conveyance , which takes off a great deal of envy from you , keep within the compass of what fortune soever god shall bless you with ; if you can be content you shall frustrate the ruinous designs of your enemies against you ; who can tell but all this may be for the better : greater shocks have been given to estates , which have but riveted and rooted them the faster , instead of overturning them . whomsoever you intrust with the stewardship of your estate , be sure to trust your self most , and keep a strict account of your disbursements and receipts , besides , that it is a good divertisement , yon will find it very profitable , and will contain and preserve your servants in their duty , and consequently in your favour . make not any necessity by your imprudence or prodigality , whereby yon must be compelled to borrow money by security or mortgage , or anticipate your revenues , the first will engage you to do the like courtesies for your friend , and that 's never without danger ; and the other two are basely dishonorable , and will soon bring contempt upon your person , and be a moth in your estate . nullum numen abest , si sit prudentia tecum . chap. viii . of study and exercise . the times succeeding i devine to be very happy and peaceable , and therefore a course of life befitting the tranquillity of the age you live in , will be to betake your self to your studies . you have read men a good part of your life , and are pretty well versed in that deep and profound knowledge , that will be of use you in the bustles and encounters of the world ; you must also have some provision to pass away the quiet ; and blessed calme of life : but herein pray observe these cautions . . that the study of vain things is a laborious idleness . . that there is no way which leads ingenuous spirits more easily , and with more certain appearances of honour and goodness , to delicacy , softness and unmanliness , then learning and study . . that to study only to pass away time , is a most inept curiosity , and an unthrifting of time , and very misbecoming active and noble spirits . . though good letters be the best informers , yet company and conversation are the best directors for a noble behaviour and deportment . you must therefore so order your studies , that you make them subservient to the concerns of your honour , estate , and interest , and that they entrench upon no time , which should be employed about them . your vacant and spare hours , you cannot better afford to any thing then to books ; nay , there is a necessity of making such leasure time , if the multiplicity of business press to fast upon you ; remembring that of a great emperour , whose affairs were not only urgent , but full of trouble and care in a new attained empire , — nulla dies sine linea , not a day must pass without some improvement in your studies . your own choice and judgement will best direct you what books you shall read , and to what science you shall chiefly apply your self , though i think it pedantical , and unworthy and unhandsome for a nobleman or person of honour to be affectedly excellent in any one , it seems as ridiculous as nero's mad ambition of being counted the chief fidler and best singster the world . history and the mathematicks , ( i may say ) are the most advantagious and proper studies for persons of your quality , the other are fit for schoolmen , and people that must live by their learning ; though a little insight and tast of them , will be no burden to you ; your knowledge in them joyned with your authority may be of good use to your conntry in awing of pragmatick professors , either of law or divinity . i do not reckon the laws of the kingdome any particular study , for they must be your constant practise , your place many instruct you in them , as to the executory part of them , for the pleading part of them that 's below you . keep always an able scholar for the languages in your house , besides your chaplain , who may be ready at hand to read to you out of any book , your fancy or judgement shall for the present pitch upon , you will find him to be of great use and service to you , and give him salary accordingly . thinke no cost too much in purchasing rare books ; next to that of acquiring good friends i look upon this purchase ; but buy them not to lay by , or to grace your library , with the name of such a manuscript , or such a singular piece , but read , revolve him , and lay him up in your memory where he will be far the better ornament . read seriously whatever is before you , and reduce and digest it to practise & observation , otherwise it will be sysyphus his labour to be always revolving sheets and books at every new occurrence which may require the oracle of your reading . trust not to your memory , but put all remarkable , notable things you shall meet with in your books sub salva custodia of pen and inke , but so alter the property by your own scholia and annotations on it , that your memory may speedily recur to the place it was committed to . review frequently such memorandums , and you will find you have made a signal progress and proficiency , in what ever sort of learning you studied . after your studies give your mind some relaxation by generous exercises , but never use them afer fulness , sleep , or oscitancy , for then they abate much of the recreation and delight they afford after intentness of the mind on any business ; otherwise it is but a continuation of the dream in the stirring slumbers of sport and play . in the choice of your exercises , affect none that are overrobust and violent , that , instead of remitting , unbending the bow , will break it ; but let them be moderate , and withall virile and masculine , such as is riding the great horse , shooting at marks out of crosse-bows , calivers or harquebuse . tennis is not in use among us , but only in our capital city , but in leiu of that , you have that excellent recreation of goff-ball , then which truely i do not know a better . do not make a toil of a pleasure , by over-exercising your self ; play not to wearisomness , which may nauseate the recreation another time to you . as near as you can , play with companions your equals , but if they are not at hand , pleasure will dispence with any play-fellow , nor are you tied there to any strict rules of honour . let your exercises be designed to this end , to settle your mind , to beget you a stomack and appetite , and fit you for other succeeding business . chap. ix . of pleasure , idleness , &c. by your recess from all publique business , you will be apt and prone to fall into some supiness and negligence , and indulge your self inordinate pleasures , if you keep not a strict guard over your incli●ation and bent that way to which most men naturally are very subject . remember therefore , that great actions were never founded in vain delights , and nothing is less generous then pleasure , and nothing more corrupting the seeds of vertue , and that finally it ends in dislike and regret . i acknowledge , that youth the time of delight , is so transient and momentary , and man such a slave to himself , that notwithstanding all the troubles that beset him , he will find time , and space to bestow on his voluptuousness ; but you have past those heats of youth , and are arrived to a staid age , in which your debordery to vice , would be most shameful and odious . but of all pleasures take heed of gaming , that 's the vainest and yet the most bewitching temptation . a vice which hath got footing amain among us , and alienated many fair lands and possessions from ancient families ; you may guess at its goodness by its extraction , born ( as i may say ) in a dissolute camp , where its first stake was the price of life , though contented here with livings and livelihoods . you have losses more then enough already , do not therefore put any more to the injurious disposal of fortune , by dicing or carding , or any other game . that 's the greatest sign of dissoluteness you can give the world , which will proclaim you a vicious as well as bankrupt person . give not your mind to company or drinking , these bacchanalia are as bad a game as the former . this will presently bestialize you , and take away the signature god hath stamp'd upon you . a drunkard ! i cannot name it without abhorrence , if it devest you of your nature , it will not leave you a spark of honour , but sink your estate and all together , in that deluge of ebriety . ▪ t was observed by cato , that none came sober to the destruction or overthrow of that state but only caesar ; most certain it is , that none shall ever be called to the maintaining of a state , whose debaucheries have made him uncapable of governing himself . avoid converse with women of ill report , that you be not fascinated by their beauty or arts , to the lessening of that conjugal love you owe your wife ; men take it for a felicity to enjoy the favour of the company of fine women , but they reckon not to what dangers they oblige themselves , and what burdens they impose upon themselves to the secret ruin of their estates , for nothing is so chargeable as an imperious beauty . neither seek nor entertain pleasures when they present themselves in their gaudy bravery , but with a noble constancy keep your mind fast shut against their charmes and allurements ; but find some other diversion , the business whereof may send those vagrants packing . i do much commend hunting and hawking , and other field pastime . 't is a dispute and an argument , whether to do ill or to do nothing , male agere aut nihil agere , is the worst , and therefore in the next place shun idleness . the life of man resembles iron , which being wrought into instruments and used , becomes bright and shining , else unwrought the rust eats and consumes it ; so is it with noble persons , if they exert themselves , and put forth their parts to the service of their country or in other honourable employments , they become conspicuously glorious ; better , industry should wear out and so polish a man , then to lye by of no use and service , and wast away in sloth and idleness . nothing in the universe stands still , the heavens and those orbes of light are in perpetual motion , and though the earth move not sphaerically , ( as copernicus fancied ) yet there is a continual motus in that too in her productions : an idle man is a mare mortuum , whose infectious company spoils and ruins all that come near his example . i do not admire to see gentlemen given over to vicious courses of life , seeing they affect a lazy greatness , without the props of employment to support it . 't is action that keeps the soul sweet and sound . i would have you keep no retainers neer you meerly for show , but onely as many as you can well employ in their several offices ; if you do , you must expect no service nor attendance , till they have first served their own pleasures , and besides you will have to answer for their lewdnesses . you will have such a fragrancy and sent from any business you have been diligent in , as those that stir amongst perfumes and spices , shall when they are gone , have still a grateful odor with them . if you grow not better by employing your self , yet this benefit will surely accrue to you , that you both keep your self from being worse , and shall not have time to entertain any suggestions of evil from without . there is a kind of good angel waiting upon diligence , that ever carries a laurel in his hand to crown her ; and fortune according to the ancients was not to be prayed unto , but with the hands in motion . how unworthy was that man of the world , or the enjoyments of it that never did ought , but only lived and died ; and it is none of the ordinariest happiness , to be endued with a mind that loves noble and vertuous exercises . life and honour consist both in action , nor can they find a worse sepulchre then in the sluggards field . 't is by such slothful men that the monuments of their ancestors crumble into dust , and tombe-stones are obsolited by the speechless lives of their successors and children . chap. x. considerations of life . no man is so miserable as he whose life is hated by all , and his death desired by as many . i have known men that have suffered by fortune unexpectedly , and having the calamity in their view , have been so far transported beyond themselves , that their rage and fury even before justice , hath proved their sufficient defence . our trouble will never be at an end , if we interest our selves in other mens businesses . great deliberation and slow resolution is required in the affairs of the world , for as in the trade of navigation , the impetuousness of the sea is decryed and charged with several shipracks , so is it not otherwise in the affairs of men , where passion and unruly violence have overset many gallant designs and enterprises . in matters in which you seem to have right on your side and justice also , a speedy dispatch is more needful then to languish through the delay of the remedy ; on the other side , if you suspect the justice of your cause , the dispute and continuance of the difference is most profitable , and hesitation is better then resolution , the disease better then the cure . be not dejected by knowing you are constrained to begin with small designs , for great affairs often begin from occasions far disjoyned and remote from the end to which their undertakers aspired , for the beginning of designes reaches not so far as the issue . many small troubles are like letters of a small print they trouble and offend our eyes , without the help of the spectacles of reason and judgement ; but great adversities we read presently and more easily . sundry affections and passions of men may conceal themselves , but gladness is of the nature of fire , which manifests it self the more it is stifled and smothered . follow not the fashion of the world , who , rather delight in praising of vertue then in imitating of it . no life is so full of content as to live by ones self , and meddle not with other mens matters . it is impossible for any man to live by such a rule of reason , which the fresh occurrences of things , time and custome , may not innovate upon , and withall have informed him so much , that in what he pretended to be well skill'd , he is a meer novice , and that which he esteemed rare and excellent , to be unworthy of his most undervaluing considerations . most happy are those , who keeping a constant tenour of life pass through it without any danger , in the managery of business , or else live in a continual quiet and repose in privacy and retirement . it is a demonstration of the greatness of spirit and of prudence , to forget that which is lost and cannot be recovered , to give way to thoughts designing the amends other ways . the body is pleased and recreated only , during the time only of its pleasure , whereas the mind of man foresees future contentments and enjoyments , and suffers not the memories of past felicities to slip her repetition . youth giveth a tast and indication of what may be expected from men ; the rest of our time and seasons of our life , are appointed and designed to reap , gather and receive the profits of what was sown in that age . 't is folly to complain of life , more to be troubled at the end of it , by the reason we ought more to complain of our birth , that made and produced us mortal , then of our death , which will render us immortal . to be long or short lived is no more then this , we come either sooner or later ( no great choice ) to our grave . he is very desirous of life , who is unwilling to dye when all the world is weary of him . 't is not white or gray hairs , nor wrinckles in the face , beget a present respect for men , but a life honourably passed , conferrs glory and renown , and places the deserved wreaths on their temples , 't is a strange insatuation in man , that he never takes thought how to l ve vertuously , but is very careful how to prolong his life from a loose principle , that it lies in the power of a man to live well , but it is out of his power to live long . a life among roses , ends in a death among thornes and thistles , which proceeds always from those intemperances and disorders our pleasurers sway us to . life is a continual longing , and a continual nauseating , and all humane reason , judgement , and art cannot by any ways remedy it , and who would be a slave to such vicissitudes ? they are very miserable who have nothing but a heap of years to prove they have lived long , but infinitely unhappy are they who survive their credit and reputation . there is no better defence against the injuries of fortune and vexation of life , then death . make your estate the bound of your desires , and not your desires the limits of your estate , but the best and equalest boundary to both is death . maxims of state , by the marquis of argyle . chap. i. the prince . there is nothing in the world which wins more upon the affections of men , or makes a prince more reverenced and desired then clemency ; it is also necessary , that he keep himself in a constant tenour , duely tempering that gravity ( which majesty requires ) with debonarity and sweetness ; that all accesses to him be easie , that he caresse and esteem , and give kind reception to all persons of worth , discountenancing the vicious , and casting out flatterers , lyers , and such like , of whom no service may be expected . 't is the excellence of a prince to use his clemency in pardoning such as offend , and for which offence any reasonable , equitable excuse may be alledged , as also in abating the rigour of the law to such , who transgress not out of custome , and are otherways persons of repute and of vertue , and whose faults are not atrocious ; for if he exercise his clemency other then so , without these considerations , he will be rather cruel , and unjust , then merciful ; whereas counterpoising it with equity ; his justice is no way interessed against it , being reduced and applied to its true cause . it is less dishonourable for a prince to be vanquish'd by armes , then by munificence and bounty . that revenge which a prince takes from his sense of a personal injury is always esteem'd rigorous and too severe though never so just . 't is fatal to all princes , who have swayd scepters in their minority , to be embroyled with troubles and seditions in the beginnings of their raign , and tormented by some of their subjects desirous of novelty ; but when they have attained to age and the full exercise of their power , they have quickly learned to chastise and punish those insolencies and outrages committed against them in their youth . ordinarily princes do not use to love such , who are acquainted , see and reprehend their vices ; nevertheless , they cannot so carry them , but that notice will be taken ; nor avoid the censure which is become the town-talk . neighbour princes must not go see or frequent campagnia's of war , lest in so doing , they draw upon themselves hatred and envy . a prince must be constant in retaining his good friends and servants , and entertain no sinister opinion of them , without great , just , and apparent cause ; to govern himself by his own counsel , and to be master of himself , that is , of his affections and opinions , by reducing them to sage and mature advice . the prince who is too cruel in the punishment of crimes , whether supposed or true , gives occasion of censure , that it is out of covetousness after the condemneds goods , and that he is swayed more by avarice then justice . princes must have a care they suffer not any subject , to grow near them in such grandeur and puissance , which , their boldness may soon make redoubtable to them ; but must cut them in the root : for if that greatness once be radicated , it is almost impossible to pull it up without the absolute ruin of those who attempt it , as of late experience wallenstein duke of freidland . it hath often happened that the memory of a good prince deceased , hath been of good stead to his vicious successors , degenerating from his vertues , and hath made their government tolerable . a prince ought to be vigilant and careful , that he be not surprized by the ordinary importunity of craving courtiers , in pardoning faults which he ought to have punished . princes must not make use of ( like private men ) artifices and slights , which will soon hazard their persons and estates . couragious princes are most commonly subject to love mars and venus , which are oftimes link'd together . kings must sometimes visit the remotest parts of their country , that their subjects may see by their care of them , that they are truly the pastors of the people . the children of kings are to be taught to speak low and gravely . it is necessary that a great monarch should be universally knowing . private men for their direction , content themselves with one single vertue , but a soveraign must have all ; for who hath more need of prudence and wisdome , then he who deliberates , and resolves , such great and important affairs ? who ought to be more just , then he who governs the laws ? who ought to be more reserved , then he to whom all is permitted ? and who hath more need of courage and valour , then he who protects and defends all ? truth never or seldome approaches the ears of princes without a disguise , or blemish'd by the injury and cunning of those , who would indirectly gain the favour of the prince without deserving it . a prince ought to take counsel when it pleases himself , and not at the will of another ; if he be not sufficient of himself , he will hardly be well advised if he be not committed to the conduct of one particular person , who is solely and entirely to govern him , and whatever good shall be effected by his counsels ought to be ascribed to the prudence of the prince , rather then his counsellours . the best counsel that can be given to princes , who are well advanced in years and in extreme old age , and who must leave unexperienced raw successors , is to treat rather of peace and alliances with their neighbours , then to enterprise a war. a king is obliged as diligently and carefully to keep the goods of his crown , as a tutor those of his pupil . a prince must be punctual in his religion , for nothing so sadly presages his ruin , as his negligence in that , and therefore his most lively thoughts must be intent on it , and in serving god without hypocrisie . it much imports a prince , to preserve union and friendship with his brothers , as being the dearest part of himself , and as ready to his assistance , as his own eyes , his hands , and his feet . princes must beware of attempting what 's above their strength , or to enterprise any thing in which they are not sure to come off with honour . kingdomes , treasures , the robe of purple , the diadem , are not such splendid ornaments of a prince , as vertue and wisdome ; for a prince that knows himself to be but a man will never be proud . those princes then begin to lose their estates , when they begin to break the ancient laws , manners and customes , under which their subjects have long lived ; for princes must have as much regard to the safety of their subjects , ( which consists in the protection of the laws ) as of their lives . a prince newly come to the crown , must especially avoid giving any occasion to his subjects , to wish and sigh for the government of his predecessor , as the people of rome did under tiberius , after augustus caesar. when princes send ambassadors , they must chuse such whose manners and qualities are suitable and agreeable to the court whither they are sent . a good prince does not only do good to the good by making them better , but also to the bad by restraining them from being worse ; and the felicity of subjects , is the true glory of kings . princes are mistaken that think to raign over men , without permitting god to rule over them . the request of a prince is equal to a commandement . princes sometimes disgrace their favourits for their good , and restore them again for their hurt . a prince who truly is and effectually appears to be religious , is always feared and reverenced by his subjects , who will never rebell or revolt from him , believing that he is under the particular protection of god. offences which princes take are like fixed pillars , but their love like the spokes in a running wheel . princes bestow offices , favorites give admission , nature good extraction , parents patrimony , and merits give honour , but w●sedome and discretion come from god alone , and are not in mans disposing . kings have diverse sorts of thunder as well as jupiter , that which tears and rends all that resist it in solid bodies ; and that which passes the soft and pliable . the science which we learn by books , is water out of a cistern , that which we gain by experience is living water , and in its spring ; so though among scholastick men we find couragious and refined polite spirits , yet princes take not usually such as they intend for their service from the schools though they be knowing and able persons ; for 't is business and action that strengthens the brain , while contemplation weakneth it . 't is dishonorable for a great prince or monarch to defend and maintain with his quill , which his prodecessors have acquested with their lance. a prince that would get much , must pardon much ; though 't is a maxime among grandees , especially such as are raised from obscurity , that though they be mortal , yet the indignities done them are immortal . 't is folly to solicite tediously great men , for a thing which cannot be obtained . the good words of a prince , accompanied with promises are most forcible and powerful engines . 't was a precept of the emperour charles the fifth , to his son king philip the second , to exercise himself always in some vertue befitting and convenient for a king , to the end that holding his subjects in admiration of his actions , no time should be given their thoughts to entertain other affections . he must never see the picture of fear any where , but on the shoulders and backs of his enemies . it is not only a sign of modesty and clemency , but also of a superlative courage , when kings take no notice of ungrateful mens speeches . nothing can please a good king so much as concord among his subjects , whereas that makes a tyrant to fear them . a prince must by all means prevent , ( flighting not the smallest things ) and obviate factions and conspiracies ; for as the loudest storms and tempests , are caused by secret exhalations and insensible vapours ; so seditions and civil wars , begin often from light occasions , and which no man would think could come to such an issue . the retinue and train of a prince , let it be never so retrench'd and ordered , is always very troublesome to the places through which they pass . 't is a true foundation and principal maxime of state , to have an eye , to the growing greatness of a neighbour prince , and to have always a jealous fear of his power ; this makes the friendship between them more firm and durable ; for when they have reason alike to dread one another , either of them will but coldly attempt a breach . the will of a prince is to be executed , not interpreted . princes commonly pay flatterers in their own coin , for they dissemble the vices of the princes , and they dissemble the lies of the flatterers . at the death of a prince , 't is discretion to seem neither sorrowful nor glad . a prince cannot be said to be potent , who is not strong at sea , and cannot joyn maritime to his land-forces . when mean princes pass the limits of mediocrity , they are neer past the bounds of security . it is necessary , that a prince defer nothing to the deliberation of his council of estate , which hath not first past the counsel of his conscience . it is not good to frequent the presence of a prince whom you have offended ; he was well advised , who having provoked his soveraign , protested , that he would never see his face more but in picture . they must be strong and down-right blows , that can batter down a puissant crown . the treaties between princes should resemble drusus his building or templum fidei , which were constantly clear , nothing of obscurity , nothing feigned , and without any coverture . this should be a lesson and rule for all princes , that the faults which they suffer and tolerate in their subjects , are as so many burdens laid upon their own shoulder , and of which they must give account to the majesty of him to whom they as much as other men are subjected . great princes ordinarily endeavour to bring petty ones into their snares , or to do their affairs at their expence ; they embarck themselves in their quarrels , and forget and leave them out in the accomodation of them , and under colour of defence and assistance keep those places for their own , which were put into their hands for gage and caution . nothing renders a prince more contemptible then niggardliness , for 't is odious in all men , but specially in them , who as they are placed in an ampler and more opulent fortune then other men , ought to be more liberal and free from base , parsimony and covetousness . the greatness of that prince is sure and stable , which his subjects know to be as much for them , as above them . a prince mounted on high will have high aspiring thoughts . 't was great alexanders speech , that it was proper to good princes to do well , and to hear ill . it were very expedient that a prince who inherits his realm , should inherit also the ministers of state , to aid him in the government ; those that have been used to the managery of affairs , are of more knowledge then those that newly enter upon the administration , who being ignorant of the causes and first designes , either spoil all presently , or so turn the course of the policy of the state , that confusion follows . chap. ii. of courage . it hath been the glory of scotland , that she hath sent forth as many famous warriours into the world as any nation whatsoever ; of later years more especially , in the swedish and imperial war under that great captain gustavus adolphus , as also in russia , poland , pruss , and most parts of europe . most of those hero's were persons of very good extraction and noble families ; neither should i mislike it if any of you , except my son lorne should undertake an honourable expedition . his necessitudes and affairs at home , will require more of thè gown then the sword : for truly i do count glory so atcheived , to be the more solid and durable , as having that stiffe composition of the steel in it , whereas the other comes by the plume , and is apter to take wing and be gone . besides , our name challengeth you into the field , our ancestors were eminent for the military way , and therefore i shall here lay you down some maxims of approved use , taken from the most experienced caplains , and some of my own observations . courage is an innate moral vertue placed in the mind , whereby it overlooks and contemns all difficulties and dangers standing in its way , to the attainment of glory ; 't is the sublimer of all other vertues , by means whereof they do exert themselves in their greatest strength and beauty . courage is an exposing of the body to the utmost hazards and dangers , and venturing through the most invincible hardships ; for of how little concern is that man that cannot elevate himself above common discourse ? the laurels and the coronets are not half so glorious , as the slashings of the sword , the explosion of the musquet , and those wounds which men fairly gain in the service of their princes . in a generous soul age enfeebles not courage . nothing more touches a valiant man to the quick , then to see the event not answer expectation , and that fortune gives law to vertue . matters of danger , not dispair , are the true objects of valour , every vertue is tyed to rules , and bounded with limits , not to be transgressed , the extremes alter all goodness if they be pitch'd upon . courage loseth its merited honour , if willfullness and overguided petulancy overbear it ; a well grounded reason , without prejudice to a mans honour may justly countermand a rash and inconsiderate resolution . nothing in the world can truly be said to be great , if that heart be not so , that despiseth great things . 't is natural for brave spirits , not to hold their tongues in the very face of danger , or or in fear of servitude . a great heart neglects ceremonies , fot by how much the more generous it is , the less it regards the lustre and splendor of exteriour things , esteeming it self its own theatre . bees turn not droanes , nor courages ever abate or degenerate . by the way , i observe that none have ever arrived to an eminent grandeur , but who began very young . there 's no place where a man cannot enter into which a sun-beam can penetrate ; nothing so constant and so firm , but what a firmer courage can beat and shake it . noble souls are ashamed to see that thing which they cannot remedy . they are to be esteemed valiant and magnanimous , who repell injuries and not those that do them . 't is better to trust in valour , then in policy . as the light is open to all eyes , so nothing can be shut against valour and magnaminity . chap. iii. of war. vvar is either forraign or intestine , civil war always hath been , and for ever will be the most destructive and ruinous , more pernicious then all the other evils of famine and pestilence , which angry heaven can inflict upon cities or kingdoms designed for utter ruin ; so passionately livy expresses its unnatural fury . men enterprise a war , either relying on the strength and assistance of god , or else upon humane power ; when men therefore are provided with neither of these , when trial is made , captivity , or some such misfortune is the conclusion , nor are the best armed both these ways , sure of the victory . in a war that 's just , ( for i allow no other , ) the ancient men ought to counsel , and the young to execute . to do nothing out of course or without orders in war , is of very ill consequence ; for while time is spent in waiting for them , occasio res gerendae perditur , many noble designs are lost ; the reason is , because directions being to be had at a great distance , they usually come too late for execution ; and 't is the nature of war to produce every moment some unlook'd for difficulties . 't is better to attain if possible by peace the half of our demands , then by war the whole , for a war is sooner kindled then extinguished . war proceeds from the ambition and malice of men , but the success of it depends on the good will of god. in domestique broils , the greatest victory is never to be victorious , rather to level demands by a peace then mount to them by a conquest . by prevention , revulsion and diversion , oftentimes men have gained by the war , when nothing but confidence makes men losers . a civil war is nothing but the flux and reflux of conquests and losses . in war it 's punishable with death to hold a place , which is not cenable by the military rules , else every hen roost would make an army stay in its march . in a fair war , a man may see from whom to guard himself , but in a slubbered peace , a man knows not in whom to trust . when the heart of the souldiery fails , all commands are to no purpose ; for fear casts a mist over their memory , and the practique without courage is to no purpose in times of necessity . the events of war are uncertain , small skirmishes end in a set battle , which is fought oftentimes more out of eagerness and heat of blood , then prudence . mischief in the beginning of a civil war , though not well supported at first , grows higher like the luxuriant branches of a fruit-bearing tree ; but if a good patriot like a gardner put in his pruning hook , the suckers are soon cut off , and the stock remains entire . all manner of stratagems are lawful in war , though not practicable in state-policy . the sight and shew of new engines of war to the besieged , hath been the only cause of their surrender . money is the sinew of the war , but without the fomentation of a large treasure will soon shrink . chap. iv. of command . vvho commands in any place , ought to put a sentinel upon his mouth , that nothing unadvised slip from him ; & bear such a countenance , that the fair out-side may varnish his severity within . men that are cholerick , though they may be apt for learning , yet are not fit to command . negligence is no point of excuse in a governour of a strong important place , for if a truce or ( may be ) a peace be concluded on , yet he ought to consider that he is not concerned in that peace , having in his custody that which is well worth the breaking of it . never think of governing others , till you have the government of your self . to command and obey that which is commanded , is the most exquisitest art ; these two keep a city free from sedition , and preserve concord . diversity of commands is dangerous , for that the execution of them cannot be semblable , sor when one sees his counsel or command is not followed , he grows regardless , and may be out of emulation is the cause of hindring the others ( though better ) counsel to take effect . it is convenient and necessary , that those who command , keep a distance from their inferiours , to beget in them a reverence and awe towards him . merit is the only lawful ascent to places of trust , and he who thinks to climbe without it , may at the return miss the steps , and precipitate himself . chap. v. of victory . by the bloody sword victory is obtained in an hour , but to keep up the reputation of it is matter of trouble through the whole life . there is no victory so glorious , as that which is got with the least effusion of blood on the conquerors side , and which conserves the honour and justice of his cause . he only accounts himself vanquished , who is satisfied that neither stratagem , nor treachery , nor fortune , had any thing to do in his overthrow , but only clear valour in a noble and just war. he that hath vanquished his enemies , may make no difficulty of subduing himself . it is of no great moment , with what provisions or furnitures of men and armes a victory is atchieved , for that conquer rour is more renowned , who by a handful of men attain'd it , being succoured and seconded by his valour alone . when the original is lost , men must be content with the copy ; and to take all in good part what the conqueror pleaseth without replying a word . seldome men know how to make advantage of their victories , with that of the carthaginian general , — vincere scis hanibal uti victoria nescis . anger and victory omit no kind of revenge . the vanquished have this solace in their overthrow when it is done by the armes and by the valour and conduct of a noble person . that 's the best and compleatest victory , which is without destruction . chap. vi. of fortune . fortune hath more force then reason in the decision of war , yet it can do little harm to us , so long as it takes not away our honour . it is not enough to know how to remove the machine of a great design , nnless we know also when to let it alone , and to comply with time and necessity . 't is god that dissipates the devices of the nations , and brings to nothing the designs of the people ; the king is not saved by the strength of his arms , nor shall the mighty man escape by his great power . as the understanding of a man is not always in vigour , nor the body in health , so many times men enterprizing great things , fall and hazard themseves , lose their hopes and designs , and sometimes their lives . idleness and luxury have subdued more armes , then ever were vanquished by plain force : what a fatal intemperance and sloth was that of the carthaginians after the battle at cannae , to suffer the romans to make head again ? mature deliberation ought ever to be used ; but when armes are to determine , speedy execution is best : because no delay in that enterprise is fit , which cannot be commended before it be ended , and victory has determined it . souldiers must be encouraged in all fortunes to stand resolved ; that which was the enemies good luck to day , to morrow may be theirs ; they must not be daunted with any passed misadventure , ever attending a time and opportunity of revenge , which commonly cometh to pass where mens minds are united ; for common danger must be repelled with union and concord . some conquests are of such quality , as albeit a victorious captain merit triumphal honour , yet a modest refusal becomes his greatest glory ; as some noble romans did out of bravery of mind before the emperours , and some for the envy of it , did forbear it afterwards . to enter into needless dangers was ever accounted madness , yet in times of extreme peril and apparent distress , bold and hazardous attempts are the greatest security , and are usually seconded with good events . to conclude , melior tutiorque certa pax quam sperata victoria . miscellaneous observations . great personages may preserve their honour without taint or crime , but not free from suspition ; the first is in their own power , the second depends in the ill will of others . toleration is the cause of many evils , and renders diseases or distempers in the state , more strong and powerful then any remedies . it most commonly proves true , that a council composed of divers nations , ( such as was projected by cromwell in england , during his usurpation , in constituting a representative of three kingdomes in one body , ) are of different judgments and tempers , though never so well pack'd together : but yet that is a far worse diversity , which proceeds from the variety of particular passions , that corrupt the fountain and source from whence the advice and counsel of publique affairs is to be drawn . 't is a received maxime among conspirators , not to have any thing pass between them in writing , but orally and by word of much . men would seem to be very jealous of their honour , when for words spoken in prejudice or diminution of it , they commence fuits and processes against the speakers of them , but there is nothing so below agenerous spirit , and which argues more weakness of mind , then that they cannot contemn words that are vain and uttered in hast . i can set my approbation to this , that i never knew any man that got advantage by so doing . for men who have high thoughts and low fortunes , 't is better to live privately and meanly in a village , then beggarly and disrespectedly at court. men of vertue and honour steer a course contrary to that of the world , as do the planets above . nothing is so sociable or dissociable as man , the one is caused by nature , the other by vice . the pleasure or grief of present things takes up the room in our thoughts of what is past , or what is to come , so infirm is the most sublimate humane reason subjected to the attempts of fortune . prudence ought to begin all affairs , for that repentance is to no purpose in the end , wisedome rather prepares then repairs . wise men walk not always in the same way , not keep always the same pace , they advise according to the occurrence of affairs , and vary according to the alterations of time and interest . it belongs to prudent men to foresee that adversity and misfortunes come not before their time , ●then all the wisedome of the world cannot stay them and it appertains to valiant men , when they are come , to bear them couragiously . prudence without vertue , is rather subtilty and malice , yea is quite another thing then prudence . nothing ought to be done violently or precipitantly in reformation , you must wind up the strings gently to make them tunable , the musick sounds a great deal sweeter , when they are looser , then when straighter wound . he is sure not to fail , who has vertue for his guide , and fortune for his companion ; but he that travails such away , must begin young , else he will come late to his journeys end . 't is certain , that he who deviates from truth , is in the ready way to all sorts of mischief , and it hath often been seen , that such who have laid their hopes in lying and dissembling to others , have deceived themselves , to their own ruin . the most absolute perfection of men cannot be resembled better then to a pomegranate , which is never without some rotten kernels . nothing more grieves subjects to pay subsidies and taxes , then when they see their money wasted or ill employed , who otherwise where they pay a penny would willingly give a crown , for they take notice that when once the door is opened to impositions , under pretence of continuing but so long time , it is seldome shut again , this is true in all tyrannical or absolute governments . nothing appeases or quels a sedition sooner then the presence of the prince , nor ought he for any fear or cause whatsoever absent or hide himself , our late troubles speak this too evidently . it is an ill practise , that they who have been the greatest sticklers in state troubles and commotions , should be the greatest gainers by the accommodation of them . seditions whose originals cannot be traced , are always the most dangerous . the due correction of a mutinous people brought again to obedience , ought to be regulated by examples and means accommodated to the time , and disposition and humour of the country ; the laws must give place to policy . always observe , that a paltry ordinary fellow in a great sedition is commonly the chief , and such an one is harder to be spoken or treated with , then any prince or general . in a civil war betwixt subjects of the same prince , misery follows the vanquished , cruelty and impiety , haunts the conquerors , ruin and destruction both the one and the other . that people can never be at ease , whose prince is indebted . let this be a lesson to the people to contain themselves within the bounds of their duty , for by engaging in the quarrels of the great ones , they are commonly plunged in the mire , while their leaders trample over them to security . nothing is impossible or unfasible , for an enslaved people to do against tyrants and usurpers . he that keeps himself strictly to the observation of the divine laws , cannot erre in the humane , and he that is a good servant of god , will never be an ill subject to his prince . such a prince , and such a people , i pray god for ever to maintain and continue in these nations . finis . the father's new-years-gift to his son containing divers useful and necessary directions how to order himself both in respect to this life and that which is to come / written by the right honourable sir matthew hale ; whereunto is added, divine poems upon christmas-day. hale, matthew, sir, - . approx. kb of xml-encoded text transcribed from -bit group-iv tiff page images. text creation partnership, ann arbor, mi ; oxford (uk) : - (eebo-tcp phase ). a wing h estc r ocm this keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the early english books online text creation partnership. this phase i text is available for reuse, according to the terms of creative commons . universal . the text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. early english books online. (eebo-tcp ; phase , no. a ) transcribed from: (early english books online ; image set ) images scanned from microfilm: (early english books, - ; : ) the father's new-years-gift to his son containing divers useful and necessary directions how to order himself both in respect to this life and that which is to come / written by the right honourable sir matthew hale ; whereunto is added, divine poems upon christmas-day. hale, matthew, sir, - . [ ], p. printed for william booker ..., london : . imperfect: tightly bound, with slight loss of print. reproduction of original in the harvard university library. created by converting tcp files to tei p using tcp tei.xsl, tei @ oxford. re-processed by university of nebraska-lincoln and northwestern, with changes to facilitate morpho-syntactic tagging. gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. eebo-tcp is a partnership between the universities of michigan and oxford and the publisher proquest to create accurately transcribed and encoded texts based on the image sets published by proquest via their early english books online (eebo) database (http://eebo.chadwyck.com). the general aim of eebo-tcp is to encode one copy (usually the first edition) of every monographic english-language title published between and available in eebo. eebo-tcp aimed to produce large quantities of textual 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characters will be marked as illegible. users should bear in mind that in all likelihood such instances will never have been looked at by a tcp editor. the texts were encoded and linked to page images in accordance with level of the tei in libraries guidelines. copies of the texts have been issued variously as sgml (tcp schema; ascii text with mnemonic sdata character entities); displayable xml (tcp schema; characters represented either as utf- unicode or text strings within braces); or lossless xml (tei p , characters represented either as utf- unicode or tei g elements). keying and markup guidelines are available at the text creation partnership web site . eng young men -- religious life. youth -- religious life. - tcp assigned for keying and markup - spi global keyed and coded from proquest page images - john pas sampled and proofread - john pas text and markup reviewed and edited - pfs batch review (qc) and xml conversion the father's new-years-gift to his son . containing divers useful and necessary directions how to order himself both in respect to this life and that which is to come . written by the right honourable sir matthew hales , kt. and late lord chief justice of england . whereunto is added , divine poems upon christmas-day . london , printed for william booker , near the king's-head in the old change , . the right hon. ble scroop egerton earl of bridgwater viscount brackley baron of elsmere sic donec the preface . altho' piety and religion be the glory of youth , as well as the crown of old age ; and solomon , to incourage young men to imbrace and practice it , tells them , that wisdom hath length of days in her right-hand , and in her left-hand riches and honour , and that she will promote those who do exalt her , and bring them to honour that do embrace her . yet ●here is nothing more common than for those of your age to neglect and cast off the practice of piety and religion , as things too mean and trivial for them to be concerned about , and imploy themselves wholly in pursuing the sensual pleasures and delights of sin and wickedness , as tho' they were resolved to spend all their present time in doing that which will be bitterness to them in time to come , and thought that their youth were to be imployed only in treasuring up matter for repentance , and sorrow in old age : which renders the advice contained in the following sheets very needful and necessary , especially at this season , when too many , especially young men , under pretence of rejoycing for the birth of their saviour , do all they can to dishonour christ and gratifie their own sensual and luxurious inclinations . i do not pretend ( like some that have shamm'd several tracts upon the world , under pretence of their being written by the reverend author of the whole duty of man ) that the ensuing sheets were written by the lord chief justice hales , in the method and with the same title wherewith i present them to thee ; but yet thou may'st assure thy self , that they are all the true and genuine works of that venerable author , and are the same advice which he gave whil'st living to his own children . and finding upon my perusal of them , that they had something more of weight and excellency in them than i had ever yet observed in any thing of that kind , i thought them very well worthy and deserving of a more general reading , than they were capable of whil'st scattered up and down in several larger volumes . abanishing the thoughts of death and eternity ; an obscene , licentious and extravagant liberty of the tongue ; an unthankful receiving and an ungrateful forgetting the greatest favours and deliverances ; and a violating and prophaning the sabbath , are most natural and common sins of youth , and are for the most part the cause of all other vices , in regard they viciate and debauch the mind and dispose it for the ingaging in and perpetrating the worst of crimes , as appears by the frequent confessions of those whose wickedness and debauchery brings them to an untimely death . and therefore this wise and prudent , as well as holy and religious judge , took a more than ordinary care to prevail with his children to forsake and guard themselves against those leading and foundation sins . and i assure my self , that if thou wilt seriously read and conscientiously practice the directions which he gave them , in order thereunto , thou wilt then acknowledge this to be the best new-years gift thou ever yet received'st . the father's new-years-gift to his son . solomon who was inspired by the almighty , with a spirit of wisdom above all that ever went before him , or have followed after him , tells us , that it is the indispensible duty of all young men to remember their creator in the daies of their youth , before the evil day come or the years draw nigh , wherein they will say , they have no pleasure in them . notwithstanding which it is lamentable to see the wickedness and debauchery , irreligion and atheism , that generally abounds in the youth of our age : but that thou maist secure thy self from being reckoned among their number , do thou seriously make it thy business to furnish thy mind richly with the knowledge , nature , and design of the true religion , which thou wilt find to be the greatest improvement , advantage and priveledge of the humane nature , and that which gives it the most noble and highest pre-eminence above all other visible creatures whatsoever . and when thou hast informed thy self , let not that alone content thee , but do thou seriously set thy self to the practice of it , and particularly , make conscience of a due ordering thy speech , making preparation for thy death , returning sutable praise for mercies received , and sanctifying the lords day ; for the better performing whereof , observe the ensuing directions . and first of the ordering of your speech ; which consist of two branches , first , how to entertain the speech of others when they speak to you ; and secondly , how to order your own . as to the former of these , observe well what is the temper and disposition of those persons whose speeches you hear ; whether they be wise , grave , sober and discreet persons , for if they be such , their speech will be commonly like themselves , and well deserves your serious attention , and strict observation . but if they are light , vain , impertinent , or passionate persons , their speech is for the most part according to their temper , and therefore the greatest advantage you can reap thereby , is to learn their dispositions and discern their failings , whereby you will make your self the more cautious , both in your conversation with them , and your own speech and deportment towards them . secondly , if persons whom you do not very well know to be men of truth and sobriety , relate strange stories , be not over ready to be believe or report them . thirdly , if you hear a man report any thing to the disadvantage or reproach of one that is absent be not ready to believe it ( only observe it and remember it ) till you have heard what the accused person has to say for himself , for it may be , the thing is not true , or not all true . or it may be some circumstance which the relater conceals , may justifie , or at least allay and extenuate it . fourthly , if any man acquaints you with an injury that is done you by another , either in words or actions , do not presently give credit to it , nor entertain angry thoughts of the accused person , for possibly it may be only the malice or mistake of the accuser , and how unseemly would it be if your credulity and passion should carry you upon a supposed injury to do wrong to one who hath done none to you . fifthly , if any man whose integrity you do not very well know , makes you exrtaordinary promises and professions , give him as kind thanks as may be , but give not much credit to his words , for it is to be presumed he hath somewhat besides kindness to you in his intention , and when he hath served his turn upon you or finds himself disapointed , his pretended kindness will soon vanish . sixthly , if a man flatter or commend you to your face , or to one whom he knows will tell you again , it is a thousand to one but that he either has already , or else means to deceive and abuse you . seventhly , if a person be choleric and give you ill language , do you rather pity him then imitate him in returning the like ; and so you prevent the kindling more heat , and find that silence , or at least very gentle words are the most exquisite revenge of reproaches that can be . eightly , some men are excellent in the knowledge of husbandry , some in gardening , and some in the mathematicks ; in all your conversation , therefore learn wherein the skill and excellence of the person with whom you converse lyes , and put him upon talk of that subject , and observe it well , and remember it , that so you may glean up the worth and excellency of every person you meet with . ninthly , converse not with a lyer or a swearer , or one of obscene or wanton language , least he thereby corrupt you , or make you to be looked upon by others to be of the same prophane temper . or if it should do neither , yet those kind of discourses will fill your memory , and so be troublesom to you in time to come , for you will find the remembrances of the passages ; which you have long since heard of this nature , will haunt you , when you would have your , thoughts better imployed . secondly , as to the management of your own speech , . let it be always true ; never speak any thing for a truth , which you know to be false , because that is a great sin against god , who gave you your tongue to speak your mind with , and not to report a lye . . as you must not lye , so you must not come near it , neither by equivocating or reporting that absolutely , which you have only by hear-say , or the relation of others , or at best but by conjecture or opinion only . . let your words be few , especially if strangers or men of more experience or understanding , or that are any way your betters are in place . for else you will do your self a double injury , . by betraying your own weakness and folly ; and , . by robbing your self of the opportunity which you might otherwise have to gain wisdom , knowledge , and experience , by hearing those whom you silence by your impertinent talking . . be not over earnest , loud , or violent in your talking , for thereby you will sometimes , for want of pondering your thought , over-shoot your self , and lose your business . . be careful not to interrupt another whilst he is speaking , but hear him out , that so you may understand him the better , and be able to return him the more suitable answer . . always before you speak , especially when the business is of any weight and moment , think before you speak , and weigh the sence of your mind which you intend to utter , that so your expressions may be significant , pertinent and inoffensive . . speak well of the absent , if you do not know they deserve ill . . be sure you do not give an ill report of any , unless you are sure they deserve it ; and in most cases , tho' you know a man doth deserve ill , yet you ought to be sparing in reporting so of him , unless it be when you are called to give testimony for the ending of a controversie , or the concealing the crime , may harden the man in his evil way , or bring another into danger , and then even charity it self obliges you to speak your knowledge . . avoid swearing in your ordinary conversation ; and not only oaths , but imprecations and earnest and deep protestations too . for as you have the commendable example of good men , to justifie a solemn oath before a magistrate , so you have the precept of our saviour forbidding it otherwise . . avoid scoffing , and bitter and biting jesting and jeering , especially at the condition , credit , deformity , or the natural defects of any person , for such things leave a deep impression , and are a most apparent injustice ; and if you your self were so used , you would take it amiss : and oftentimes such injuries cost a man dear , when he thinks little of it . . be careful , that you give no reproachful , menacing , or spiteful words , to any person , no not to servants , or those who are your inferiours . . because there is not the meanest person , but you may sometime or other stand in need of him . . because ill words provoke ill words again , and commonly ill words gained by such a provocation , especially if they come from an inferiour , affect more , and wound deeper , than such as come with that provocation , or from one who is our equal . . when you have occasion to speak in company , be careful , as near as you can , to speak last , especially if strangers are in company ; for by this means , you will have the advantage of knowing the judgment , temper and relations of others , which will give a great light into the nature of the thing you are discoursing of , and help you to answer with the more advantage and the more security against giving offence . . be careful not to commend your self ; you should shun flattery from others , but especially avoid flattering your self , lest it makes others believe your reputation to be small and sinking . . abhor all filthy and obscene speeches , for thereby you will both discover the corruption of your heart and corrupt it more . . never use any prophane speeches , nor make jest of scripture expressions , but when you use the names of god and christ , or any expressions of the holy scripture , use them with reverence and seriousness . . do not upbraid or deride any man for a pious , strict , or religious conversation ; if he be sincere , you thereby dishonour god and injure him ; or if he be a hypocrite , yet it is more than you know ; or at least , his piety and strictness , is not his fault , but his hypocrisie and dissimulation , and though the one is to be detested , yet the other is to be commended , and not derided . in the next place , see that you frequently meditate on and make preparation for thy dying hour . for although it be the most certain known and experienced truth in the world , that all men must dye and come to judgment , yet most men being loth to entertain the unwelcome thoughts of their own latter end , forget their mortality , and put far from them the evil day ; as if a serious preparation for death and an everlasting state , were no business of theirs , and only concerned them that are actually dying and passing immediately to the tribunal of christ . but yet this their way is their folly , and one of the greatest occasions of those other follies that usually attend their lives , and therefore that thou may'st free thy self from this imputation of folly , and become wise , do thou wisely consider thy latter end , and make it thy business to entertain thy felf with frequent and serious meditations of death and eternity ; and for thy encouragement in so doing , assure thy self that thou shalt reap a double advantage thereby , for first , it will help thee to live well , and secondly , to dye easily . first , it will teach thee to live better , which it doth , . by warning and admonishing of thee to avoid and forsake thy sins . for when thou considers , that thou must certainly dye , and that thou knowest not how soon it may be , thou wilt then think with thy self : why should i commit these things which if they do not hasten my latter end , yet they will make it more uneasie and troublesome by reflecting then upon what i have done amiss . i was for any thing i know die to morrow , why therefore should i commit this evil which will then be gall & bitterness unto me , would i do it if i were sure i should dye to morrow , if not o why should i do it to day , since i am certain that tho' i should not dye to morrow , yet it will not be long before i must , perchance it may be the last act of my life ! o therefore let me not conclude so ill , and close up the last scene of my life with that which may peradventure usher in my eternal death . . it will be a great motive and means to put thee upon the best and most profitable improvement of thy time . there are certain civil and natural actions of our lives that the almighty god hath indulged and allowed to us , and indeed commanded us , with moderation to use , as the competent supplies of our our own natures with moderation and sobriety , the providing for our families and relations without coveteousness or anxiety , the diligent and faithful walking in our callings , and the like . but there are also other businesses of greater importance , which are attainable without injuring our selves in those common concerns of our lives , namely , our knowledge of god and of his will , of the doctrine of our redemption by christ , our repentance of sins past , making and keeping our peace with god , acquainting our selves with him , living to his glory , walking as in his presence , praying to him , learning to depend on him , rejoycing in him , and walking thankfully before him : these and the like things are the great business and end of our lives and beings , and the reason why we enjoy them in this world , and withal fit and prepare us for that which is to come . and therefore the serious consideration , that our lives are short and uncertain , and that death will sooner or latter overtake us , puts us upon the resolution and practice to do this our great work whilst it is called to day , that so we loyter not away our day and neglect our task , whilst we have time and opportunity to do it , lest the night overtake us when we cannot work . and if thou wilt wisely consider thy latter end , thou may'st then do this great business , this one thing necessary , with ease and quietness , without any neglect of what is necessary to be done in order to the common necessaries of thy life and calling : for assure thy self , that it is not these that rob thee of thy time , and prevent thy minding the one thing necessary , but it is thy negligence , thy excess of pleasure , thy immoderate and excessive cares and solicitousness for wealth and grandeur , thy excessive eating and drinking , thy curiosity and idleness : these are the great consumptives , that do not only exhaust that precious time which might be with infinite advantage spent in working out thy salvation with fear and trembling , and finishing the great work and business of thy life . but also when sickness and death comes and god calls upon thee to give up the account of thy stewardship , will perplex thy thoughts , and fill thy soul with confusion , when thou shalt find that thy work is not half done , or it may be , not at all began , and yet thy day is spent , thy night approaching , and thy lamp just ready to expire , so that what thou dost then will be with abundance of trouble , perplexity , and vexation and peradventure , after all thy soul will take its flight before thou hast brought it to any perfection . therefore do thou wisely provide against all that mischief at the hour of thy death , by a due consideration of thy latte end , and a making use of thy present time and opportunity to do thy great work in , whilst it is called to day , because the night certainly cometh when no man can work . thirdly , the wise consideration of thy latter end , and the imploying thy self upon that account about the one thing necessary , will most certainly render thy life the most pleasant and comfortable life in the world : for as a man who is before-hand in the world , hath a quieter life in reference to externals , than he that is behind-hand ; so a man that takes his opportunity to gain a stock of grace and favour with god , and hath made his peace with his maker , through christ jesus , hath done a great part of the chief business of his life , and is ready upon all occasions , for any condition which divine providence shall assign him , whether it be of life or death , of health or sickness , of poverty or of riches ; for he is as it were before-hand both in the business of his everlasting state , and of his present life too . so that if god lend him longer life in this world , he still carries on his great work to greater degrees of perfection , and that too with the greatest ease and facility imaginable , without any kind of difficulty , trouble or perturbation whatsoever . and if he cuts him shorter , and calls him presently to his bar , his work being done before-hand , and his accounts ready and fairly stated , he joyfully imbraces the message of death : and blessed is that servant whom his master , when he comes , shall find so doing . secondly , the frequent consideration of thy latter end , will teach thee to dye easily . . in regard thy frequent consideration of thy approaching death and dissolution will render it so familiar to thee that thou wilt not be afraid of it when it comes . the fear of death is often times more terrible than death it self , but by thy frequent meditating of it thou wilt learn not to fear it . . in regard by thy frequent consideration of thy latter end , death becomes no surprise to thee . the great terror of death is when it surprises a man at unawares , but by this anticipation of it , and serious preparation for it , thou wilt take away all possibility of thy being surprised or afrighted by it , in regard thou wilt be alwaies ready to receive it . . in regard the greatest sting and terror of death , are the unrepented and unpardoned sins of the past life ; the thoughts of whereof are the main strength the elixir , and the very venome of death it self . but if thou wisely consider thy latter end , thou wilt then take care to make thy peace with god in thy life time , and get the pardon of thy sins sealed in the blood of christ ; to enter into covenant with god , and to keep it by husbanding thy time , for the promoting his honour , observing his will , and keeping his laws , that so thou may'st keep thy own conscience always clean , and thy evidences for heaven clear , whereby the malignity of death will be cured , the bitterness of it healed , and the fear of it wholly removed . and if thou canst but entertain it with such an appeal to almighty god , as once the good king hezekiah made , viz. remember now , o lord , i beseech thee , how i have walked before thee , with a perfect heart , &c. it will make the thoughts and the approach of death no terrible business to thee at all . . but that which will above all other things render death easie to thee , if thou makest it thy business to enter into a frequent consideration thereof , is this , that by the help of this consideration , and the due improvement of it , death will become nothing to thee , but only a gate to give thee admittance into a better life ; it will not be to thee so much the dissolution of thy present life , as it will be the changing of it for a far more glorious , happy and immortal life , so that though thy body die , yet thou wilt not , for thy soul , which is the most noble part of thee , only makes transition from her life in the body , to her life in heaven , not so much as one moment of time intervening between her quitting the one , and her entering into the enjoyment of the other . and this is the great priviledge which the son of god hath obtained for us , that by his death he sanctified it to us , and by his life hath conquered it , not only in himself , but for us too . it is true , this passage , through death , is somewhat streight and painful to the body , which is left by the way , but the soul passes through , without the least harm or any expence of time , and in the very next moment acquires her estate of happiness and glory . in the next place , when you have received great mercies from the hand of god , be sure that you return praise and thanksgiving to him , especially if it be a recovery from some sore and desperate disease , wherein almighty god brings you down to the very gates , and shews you the terrors of death , and yet after he hath shown you the spectacle of your own mortality , wonderfully rescues and delivers you from that danger , and gives you a new life , as it were from the dead ; resolve therefore to live that life to his glory , that you have received from his goodness , and in order to your doing so , i would have you always remember , . that affliction comes not forth of the dust , nor doth trouble spring out of the ground , but from the wise and over-ruling providence of god , whose prerogative alone it is to bring down to the grave , and raise up again . . that almighty god being of most infinite wisdom , justice and mercy , he hath wife and excellent ends in all the dispensations of his providence , and that therefore he never sends an affliction , but it brings a message with it ; his rod has a voice , a voice commanding us to search and try our ways , repent of our sins , humble our selves under his mighty hand , and turn to him that strikes us , which voice be sure that you hear and obey . . how uncertain and frail a creature man is , even in his seeming strongest age and constitution of health ; for even then a pestilential air , some ill humour in the blood , the obstruction it may be of a small vein or artery , a little meat ill digested , and a thousand other accidents may upon a sudden , without giving him the least warning , plunge a man into a desperate and mortal sickness , and bring him to the grave . . that your condition can never be so low , but that god hath power to deliver you , and you ought to trust in him ; nor is your condition ever so safe and secure , but you are within the reach of his power also to bring you down : and therefore think not that now your turn is served , you shall have no more need of him , and that therefore you my live as you list . . that sickness , as well as death , undeceive men , and shews where their true , wisdom lies : when a young man especially is in the career of his vanity and pleasure , he thinks religion , the fear of god , and the practice of piety , to be but pitiful , foolish , low , mean , and inconsiderable matters , and that those who practice them are a sort of silly , brain-sick , melancholy and unintelligent persons , that want wit or breeding , and understand not themselves or the world. but on the other side , they think themselves to be the only men that live bravely and splendidly , in regard they can drink and roar , whore and swear and blaspheme , without the least fear . but so soon as ever a fit of sickness seizes him , & death looks him in the face , and tells him he must die , that his glass is almost out , and hath only a few sands left to run , then his judgment of things is altered and he cries out of his former follies and intemperance as madness , vexation and torment , and tells you , that he now sees plainly , that to be truly religious is mans greatest happiness ; to which he adds many solemn promises of amendment and reformation , if god will be pleased to spare him . be sure therefore that you always keep this in your mind , and make conscience of performing your sick-bed protestattons . . how pitiful and inconsiderable a thing the body of man is , and how soon the strength of it is turned to saintness and weakness , its beauty to ugliness and deformity , and its whole consistence to putrifaction and rottenness ; and then remember how foolish a thing it is to be proud of such a carkass , and spend all or the greatest part of thy time in trimming and adorning of it , or in pampering and pleasing thy appetite ; and yet this is the chief business of most young men in this age , but let it not be thine . . to avoid intemperance and sinful lust , for although sickness , diseases , and death , are by the laws and constitutions of our nature incident to all mankind , yet intemperance , whoring , vncleanness , and disorder , bring more diseases , and destroy more strong and healthy young men than the plague , or any other natural or accidental distempers ; for they weaken the brain , corrupt the blood , decay and distemper the spirits , disorder and putrifie the humours , and fills every part of the body with putrifaction . and those diseases that are not occasioned but these vices , yet they are rendred far more sharp , lasting , malignant , and incurable , by that stock of corrupted matter which those vices lodge in the body to feed those diseases , and by rendring nature impotent and not able to resist them . . that you ought , every morning and evening upon your knees with all reverence , to acknowledge the goodness of god in his mercy to you , and return him hearty thanks for it , and to desire his grace to inable you in some measure to walk answerable thereunto . and that you ought to come as often as you can to the sacrament , and there renew your covenant with , and offer up your thankfulness to god. . that you ought to be very moderate in your eating , drinking , sleeping , and recreations , and that you ought to be very frugal of your time , and account it one of your best jewels . . beware of gaming , and remember that it is one of the most certain and sudden ways of consuming an estate that can be , and that it is a vice which seldom goes alone , but is visibly accompanied with all kinds of debauchery , and makes a man of a wild , vast and unsetled mind , and impatient of an honest calling , or of moderate and honest gain . in the last place , be sure that you make conscience of sanctifying the lord's day ; and for your better direction therein , observe , . what is the reason and ground of your observation of this day . . what things ought not to be done upon that day . . what things may be done upon that day . and . what things ought to be done in order to the sanctification of that day . i. as to the reasons why you ought to keep and sanctifie the sabbath , they are these : . it is a moral duty , that since the glorious god gave you your time , you ought to consecrate and set apart some portion of it to be spent in a special manner to his service . . because god best knows what portion of time is fit to be peculiarly dedicated to his service , that so the morality of that time might be determined unto some certainty , he hath by the fourth command limited one day in seven to be dedicated to him . . this seventh portion of time which god hath commanded us to set a part for him , was both by his precept and example confined to the seventh day from the creation of the world , till the finishing of the great work of our redemption by the lord jesus christ , the mediator of the new covenant . . but our saviour christ who is the eternal son of god , blessed for ever , and lord of the sabbath , having fulfilled the work of our redemption on the first day of the week , translated the observation of the seventh day of the week to the first day , which is our christian sabbath . so that as our christian baptism succeeds the sacrament or circumcision ; and as our christian pascha the sacrament of the eucharist , succeeds the jewish passeover , so our christian sabbath , the first day of the week , succeeds the old sabbath of the seventh day of the week . and that morality which was by almighty god confin'd under the law to the seventh day , is now under the gospel transfer'd to the first day of the week , and that which would have been moraly a violation of the morality of the fourth command before the death of christ , is a breach of that command , and a violation of the christian sabbath , if done upon the first day of the week . . as to what ought not to be done , you must take this as a certain truth , that what is not lawful to be done on another day , is much more unlawful to be done upon this ; besides which there are many things which are lawful to be done upon another day , and some that are not only lawful , but also fit and necessary to be done , which yet must not be done upon this day , such as following the works of our callings , journeys , recreations , and the like . . what things may be done upon that day is a question of great latitude , in regard mens circumstances vary , and renders that lawful to one man that is not so to another : but yet things of absolute necessity , either in respect of man or beast , may always be done upon the lords day ; as the stopping the breach of a sea wall , the supporting a house that by a sudden tempest is like to fall down , the pulling out a beast that is fallen into a ditch , setting a broken bone , administring physick , milking of cows , feeding of cattle , the necessary dressing of meat for a family , and many other things of that kind ; but yet therein , great care and caution is to be used , lest under pretence of necessity , you do what you please , for . that is not necessity that excuses a work upon this day , which might have reasonably been soreseen and done the day before . . that is not necessity that may be forborn till to morrow without any absolute destruction or loss of the thing . . works of charity , as relieving the poor , administring physick , visiting or comforting the afflicted , admonishing the disorderly , perswading peace between neighbours offend , and endeavouring to compose differences which require not much examination , or cannot well be deferred ; these are not only permitted but commendable upon this day , and we are commanded to perform them . . as for what is proper , fit and necessary to be done in order to your sanctification of the lords day , be sure that you conscientiously observe and practice the following directions . . meddle not with any recreations , pastimes , or the ordinary work of your calling , from saturday night at eight of the clock , till munday morning , for although saturday night be not part of the sabbath , yet it is fit you should then be preparing your heart for it . . rise at least three hours before morning sermon , and when you have made your self fully readys and fitted your self for solemnity of the day , read two chapters in the bible , and then go solemnly to your private prayer and desire of god his grace to enable you to sanctifie his day and after that read another chapter , and let your read be with attention , observation and uncovered on your head. . when you are in the publick worship and service of god , be uncovered all the time of reading , praying and preaching . . be very devout and serious at your prayers , and very attentive in hearing the sermons , and to prevent your mind from wandering , you will do well to write the sermon , which will help to fix your thoughts , and make you listen to the sermon with the more diligence and attention . . let your deportment at church be very serious and grave , use no laughing nor gazing about , nor wispering , unless it be to ask those by you something of the sermon that you slipped in writing . . joyn with the church in all the solemn and publick duties of the day , and sing the singing psalms with the rest of the congregation . . after forenoon sermon , eat moderately at dinner , rather sparingly then plentifully , that so you may be fit for the afternoons exercise , without drowsiness or dulness . . after dinner walk about half an hour in the garden , or in your chamber , to digest your meat , and then repair to your closet , and peruse your notes , or recollect what you can remember of the sermon , until it be church time . . if you are well besure you go to church forenoon and afternoon , and be there before the minister begin , and stay till he hath done , and all the while you are there , carry your self gravely and reverently . . after evening sermon , go to your closet , and having read a chapter in the bible , examin what you have writ , or recollect what you remember , and afterwards if the sermon be repeated either in your fathers or in the ministers house , go to the repition thereof . . in all your speeches and actions on that day , let there be no lightness or vanity , use no running , leaping , or playing , or wrestling , use no jesting , or telling tales , or foolish stories , nor talk about news or worldly business , but let both your actions and your words be such as the day is , serious and sacred , and tending either to instrust others , or inform your selves in the great business of your knowledge of god , and of his will , and of your own duty . . after supper and prayers ended in your fathers family , repare to your closet , and there upon your bended knees , implore pardon of god for what you have amiss and beg his blessing upon what you have heard , and his acceptance of all your performances for the merits and satisfaction of christ . and lastly , perform all this chearfully and heartily , uprightly and honestly , and account it not a burden to you , for assure your self that you shall find a blessing from god in so doing , and remember it is your father that tells you so , who loves you , and will not deceive you , and ( which is more then that ) remember that the eternal god hath promised , isa . . , . if thou turn away thy foot from the sabbath , from doing thy pleasure on my holy daq , and call the sabbath a delight , the holy of the lord honourable , and shalt honour him , not doing thy own ways , nor finding thine own pleasure , nor speaking thine own words , then shalt thou delight thy self in the lord , and i will cause thee to ride upon the high places of the earth , and feed thee with the heritage of jacob thy father , for the mouth of the lord hath spoken it . almighty god , when he had rais'd the frame of heaven and earth , and furnished the same , with works of equal wonder , framed then a piece of greater excellence , call'd man. gave him a comprehensive soul , that soar'd above the creatures , and beheld their lord ; inscrib'd him with his image , and did fill . the compass of his intellect and will , with truth and good ; gave him the custody of his own bliss and immortality . and justly now his sovereign might demand , subjection , and obedience at his hand . were only being given , 't were but right , his debt of duty should be infinite . but here was more , a super-added dress , of life , perfection , and of happiness . yet this great king , for an experiment of mans deserv'd allegiance , is content to use an easie precept , such as stood both with his creatures duty , and his good. forbids one fruit , on pain of death , and give freely the rest which he might eat and live ; but man rebels , and for one tast doth choose , his life , his god , his innocence to lose . and now death stricken , like a wounded dear , strictly pursued by guilt , by shame and fear ; he seeks to lose himself , from god he flies . and takes a wilderness of miseries . a land of new transgressions , where his course is closer bound , his nature growing worse . and whil'st in this condition mankind lay , a man would think his injured god should say , there lies accursed man , and let him lye intangled in that webb of misery , which his own sin hath spun , i must be true and just , unthankful man , thou hast thy due . but 't was not so , though man the mastery , with his creators power and will dares try ; and being overmatcht , will still disdain , to seek a pardon from his sovereign ; the great and glorious god , the mighty king of heaven and earth , despis'd by such a thing as man , a worm of his own making breaks the rules of greatness , and his creator seeks his froward creature ; not in such a way as once he did in the cool of the day , wherein man sinn'd and hid ; such majesty had been too great for mans necessity : but the eternal son of god , the word , by which all things were made , the mighty lord , assumes our flesh , and under that he laies , and hides his greatness , and those glorious rayes of majesty , which had been over bright , and too resplendant for poor mortals sight ; and under this disguise the king of kings , the message of his fathers mercy brings ; solicites mans return , pay's the price of his transgression by the sacrifice of his own soul , and undertakes to cure their sin , their peace and pardon to procure , to conquer death for him ; and more then this , to settle him in everlasting bliss . and now , o man , could this access of love thy thankfulness to such a height improve , that it could fire thy soul into a flame of love , to him alone that bought the same at such a rate , yet still it were too small to recompence thy saviours love withal once did he give thee being from the dust , and for that only being , 't were but just to pay thy utmost self : but when once more , thy being and thy bliss he did restore . by such a means as this if doth bereave thy soul of hopes of recompence , and leaves thy soul insolvent , twice to him this day thou ow'st thy self , yet but one self canst pay . another . reader , the title of this solemn day , and what it doth import , doth bid thee stay , and read , and wonder , 't is that mystery that angels gaze upon ; divinity assuming humane flesh ; th' eternal son of the eternal god , is man become . but why this strange assumption ? or what end equivolent , could make him to descend so far beneath himself ; and equalize the miracle of such an enterprise ? yet stay and wonder : undeserved love to man , to sinful man , did only move , this stood from heaven to earth , and all to win , and rescue lost and fallen man from sin , and guilt , and death , and hell ; and reinstall him in that happiness lost by his fall ; and greater everlastingly to dwell in blessedness ; so that thou canst not tell which of the two the greater wonder prove , thy saviour's incarnation , or his love. but both conclude thou dost not give , but pay a debt in the observation of this day . another . when that great lamp of heaven , the glorious sun , had touched his southern period , and begun to leave the winter tropick , and to climb the zodiacks ascending signs , that time the brighter sun of righteousness , did choose his beams of light and glory to disclose to our dark lower world ; and by those rayes to chace our darkness , and to clear our days . and lest the glorious and resplendant light of his eternal beam , might be too bright for mortals eyes to gaye upon ; he shrouds , and cloaths his fiery pillar with the clouds of humane flesh , that in that dress he may converse with men , acquaint them with the way to life and glory ; shew his fathers mind , concerning them how bountiful and kind his thoughts were to them ; what they might expect from him , in the observation of neglect of what he did require ; and then he seal'd with his dear blood , the truth he had reveal'd . finis .