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Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
ground_n	instruction_n	young_a	youth_n	13	3	7.8255	4	false

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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A41017	Thrēnoikos the house of mourning furnished with directions for the hour of death ... delivered in LIII sermons preached at the funerals of divers faithfull servants of Christ / by Daniel Featly, Martin Day, John Preston, Ri. Houldsworth, Richard Sibbs, Thomas Taylor, doctors in divinity, Thomas Fuller and other reverend divines.	Featley, Daniel, 1582-1645.	1660 (1660)	Wing F595; ESTC R30449	896,768	624

know this there is the cooling-card that for all these things God will bring thee into judgment In the words we will consider two parts First what young men do Secondly the Medicine of God to heal young men of their default That that young men do is this They give over themselves to an inordinate carnal Joy This Joy is set out from the time of it the dayes of their youth From the cause of it their hearts chear them From the kinds of it they walk in the wayes of their hearts and after the sight of their eyes Secondly the Medicine with which Solomon would heal young men of this inordinate carr●…al Joy is this Know saith he that for all these things God will bring thee into Judgment that is it is a most divine and infallible truth that every one should know and acknowledg that whatsoever sins they commit in their youth without repentance they must undergo the dreadful Judgment of God because of them Thus as briefly as I can I have opened the words unto you Though I might insist on many doctrines yet not witstanding I will only handle these two The first shall be that which ariseth from the first part of the Text what young men do what their fault is For as I said it is an Ironnical concession not declaring what young men should do but what they do The doctrine is thus much That it is the sin of young men to rejoyce inordinately and carnally in the dayes of their youth to walk after their hearts and the sight of their eyes We read concerning the old world that they were eating and drinking and marrying and giving in marriage altogether sottish and sensual till the wrath of God came in the flood and swept them away Now lest any should suppose that this were the fault of old age only the Scripture sheweth that all flesh had corrupted their way before God Gen. 6.11 Isa 22.14 Let us eat and drink for to morrow we shall die It is thought by learned Divines that this speech was not so much the language of Age as of the youth in Israel Hence Solomon giveth a caveat to the young man Eccles 12.1 to bridle and restrain him from his jollity and carnal mirth Remember now thy Creatour in the dayes of thy youth while the evil day come not nor the years draw nigh when thou shalt say I have no pleasure in them And the Apostle Saint Paul 1 Tim. 2.22 instructeth Timothy to flie the lusts of youth that is in carnal pleasures and pastimes in voluptuousness and sensuallity and the like And Tit. 2.6 Exhort young men that they be sober minded that is that they leave this drunkenness of understanding in being overcome with sensual carnal objects and pleasures Job in the first Chapter of that book when the young people his Suns and Daughters met together to feast he was afraid lest they should be misguided in this kind therefore the holy man in a godly care and thoughtfulness for their welfare sacrificed to God to make attonement for their sin Let us a little consider the reasons of this Doctrine whence it is that young men should be so much misguided in their youth The first cause is natural corruption that they have drawn by propagation from their Parents A spiritual leprosie and maladie and disease which as it prevaileth for the most part against age by covetousness so it getteth ground of youth by sensuallity and voluptuousness This dams up the eare against reproose this hardens the heart against instruction and makes many young men the souldiers of Sathan in sin Again in the second place Men in their youth forget the day of their reckoning and Judgment they are not mindful of their latter end Deut. 32.22 Oh that they were wise that they understood this that they would consider their latter end This Precept is neglected both by youth and age but especially by those of younger yeares For they feele their bloud run warm in their veins and they are full of spirits and vigour therefore they suppose that the Grave and the house of darkness is far off from them Again in the third place Young men are not broken by afflictions the fallow ground is not poughed up by the pressures of afflictons which through the grace of God are great means to tame nature and to subdue the pride of it and to bring it to a right frame and temper Before I was afflicted faith David I went a stray And Ephraim faith of himself Jer. 31. I was as a Bullock unaccustomed to the yoak thou chastisest me and I was chastised I was ashamed because I bore the reproach of my youth But young men are free from aches and pains and sickness and sorrow much more then old age and this is the reason why they are more licentious Lastly young men want true joy in God therefore they betake themselves to carnal joy For sure it is that a man cannot live without joy and contentment if he have it not from the Wells of salvation he will drink it out of watery and slimy places Now because men in their youth cannot take in the spiritual joy of that clear fountain therefore they drink in the muddy waters of carnall joy The use of this point is in the first place an Admonition to all young men to take notice of these maladies and spiritual diseases in themselves The first degree of our healing is to see that we are sick and till then Christ Jesus the Physitian of our souls hath no commission to do us good Let young men observe in themselves first their carnal joy Solomon here sheweth that they rejoyce inordinately This may appear to them first because they rejoyce not where they ought they solace not themselves in God in whom is the fountain of joy nor in Christ Jesus in whom is the spring of joy nor in the sacred Word where there is the Cistern of Joy Even as a bone when it is out of joynt out of its place it must needs be a disordered bone so the affections when they are misplaced are disordered and then our Joy and any other affection are misplaced when they are not set upon God and Christ Now if young men would deal uprightly with themselves they should perceive that for the most part in their jollity and merriment they never think of God or dream of the world to come Nay the serious apprehension of God Almighty would quench their joy and make it altogether put out Secondly the carnalness of the joy of young men appeareth because they rejoyce where they ought not in riot in drunkenness in surfeiting in voluptuousness many times in obscenity of words and phrases in making jeasts of the word of God in deriding their superiours behind their backs As Solomon faith of laughter thou art mad so we may say of this merriment it is

resolute that you should be as if not in all things in this I am bold This is the drist of the Apostle that he would bring in one thing wherein he is consident after the resolution of divers Questions wherein he could not be so consident So then the words I have read contain two general things First the Apostles Preface to his Exhortation Secondly the Exhortation it self The Preface in these words But this I say brethren The Exhortation in the rest of the words The time is short c. In the Exhortation there are likewise three things that I would note unto you Eirst the ground of the Exhortation in these words The time is short Secondly the Exhortation it self in these words It remainech that they that have wives be as though they had none and they that weep as if they wept not and they that rejoyce as if they rejoyced not and they that buy as if they possessed not and they that use the world as not abusing it Here is the Exhortation Then the third thing is a spur the Apostle addeth to quicken them up to practise all these things in these words For the fashion of this world passeth away The first general thing in the words is the Apostles Preface But this I say brothren And in this I would note but two things I will but name them because I would not be straitned in two principal points that I would gladly open First here I would note How consident and earnest and resolute a faithful minister will be when he cometh to a point that mainly concerns his people In all other things the Apostle giveth them his Answer so as it might seem he had not fully resolved them I give my advise faith he and again I suppose this But now when he cometh unto the right use of the world that it be not abused and the thought of heaven that they might set themselves about it Here he cometh without ifs and ands he setteth it down resolutely and positively Brethren this I say or this you must do This is one thing that I might note Secondly I might note The compellation or term that he giveth them Brethren In which note who they are to whom Saint Paul giveth the Exhortation And it seemeth to me as if the Apostle should say I am putting you now upon a duty that if I could not give you the term brethren I should hope to prevail little with you To come and tell a young gallant that is in the middest of his russe and his jollity and all pleasures the fashion of this world passeth away and I would have you use these things as if you used them not I know he would not receive it Or to come to an old soaked worldling whose Mammon and penny is his God whose thoughts run altogether upon his wealth and to tell him that he should use the world as if he used it not Or to come to another that is newly married and it may be hath made a Goddesse of his yoak-fellow for a while and tell him that he must be as if he were not married I should have little hope to prevail with these But you are brethren and because brethren you know the good things of God you are acquainted with things concerning eternal happiness therefore as long as I can call you brethren I am bold to put you upon the duty So brethren this is my Preface to you I shall anon speak to a point that I shall have little hope to prevail with many in the Congregation when I come to speak of the immoderate use of the world and all the blessings in it it may be both your eares will be so stopped against it But as many of you as are brethren that have given up your selves to God and have taken him for your portion and his Word for your guide in all things I hope you will bring willing and yeelding hearts to resolve that what is delivered out of the word of God to embrace it and to endeavour it concerning the course of your lives And so this will suffice for the Preface because as I said I would not be straitned Now I come to the Exhortation It remaineth that they that have wives be as if they had none c. First I will in brief open the words and then come to some matter of instruction I begin first with the ground of the Exhortation The time is short The word translated short signifieth in the orignal Time cut off And so the Apostle aluded as the best Expositors agree to Seafayring-men that have almost done their voyage and begin to strike sayle and to fold them up together and are even putting into the Harbour and are going to unlade their goods So faith the Apostle the time is short as if he should say if a company that are going out a long voyage should strive who should be Master and who be Masters-Mate and who should have this or that office in the Ship I could not greatly blame them But when they are almost at home when they are within a flight-shot of the shoar when they begin to strike sayle to take in all and to go themselves out of the ship then if they should fall a quarrelling for places and contend and use all the friends and means they could make it were a ridiculous thing and folly So it is with us Time was when the world was in beginning and then when a man came into the world he might say by the course of nature I have a matter of six or seven or eight or nine hundred years to go on in my pilgrimage before I shall end my voyage and then if a man should bestow a little time to think with himself Well if I can live but to see my self the father of a thousand children and might come to people almost a whole Couutry c. then I say if a man should greet the world he might be excused But brethren God hath cast out the time of our age so that as soon as we begin our voyage we are ready to strike sayle presently We have but a little time to continue and much work to be done for another life therefore for us to stand striving about wives and children and courtesies to cry out of afflictions when we are ready to strike sayle and even to go out of the ship into the harbour it is a meer folly These things are not worthy the while heaven is the thing we should look after therefore let us be moderate in all these things This is the meaning So that the ground of the Exhortation affordeth two things The one I will but name The other I will stand upon First The time of our life in this world is very short We have a very little time to continue in this world This is a very fruitful and profitable point but because I would not

Num. 11.15 1. King 19.4 Jonak 4 3. Job 3.20 Quest Answ Five causes of self-murther Observat 2. What it is to ●…ie in the Lord Rom. 16.1 1. Thes 4. 1. To die in obedience Phil. 1. 2. In repentance 3. In faith 4. With prayer Luke 23.46 Act. 7.59 5. In charity Luke 23.34 Act. 7.60 6. In peace How to come to die in the Lord. The sum of the words Division Explination None of us liveth to himself Observat A beleever is not to make himself the end in his actions Object Answ A double consideration of our selves How a man may seek himself Selfe-love lawful The Observaon proved by reason Reas 1. It is dishonourable to God Reas 2. It is injurious to Christ Phil. ver 19. 1. Cor 6.20 1. Pet. 1.18 Luk. 1.74 Reas 3. It is dangerous to a mans self 1. A man in seeking himself I seth his happiness That which he ga●…ns is but a shadow of gain 3. He loseth himself Mat. 16.26 Mark 10 Vse 1. For Couviction 1. That there are many that prosesse the ms●…lves Christians yet live to themselves Complained of Phil. 2.21 Forbldden 1 Cor. 10.24 How a man shall know whether he liveth to himself Rule 1. Instance 1. Joh. 6.10 Hos 7. Deut. 23. Instance 2. Jnstance 3. Rule 2. Rom. 1. 2. That it is an evil thing for a man to live to himself Mat. 6.22 A single eye what Jam. 1. Vse 2. For Exhortation Helps 1. Our good is in God and not in our selves Ier. 9.24 2. Exercise the grace Of knowledge Cant. 5.1 Sam. 1. Of Faith Of Love 1 Cor. 5. Vse 3. For instruction 1 Cor. 14. Eph. 4.9 The Coberence Division of the Text. 1 Presace 2. Exhortation In the Exhortation 1. The ground of i. 2. The Exhortation it self 3. The motive In the Preface Obseavation 1. Observat 2. In the Ehortation 2 The ground of it The meaning of the words Obser 1. Obser 2. The meditatlon of the shortness of our lives a special means to take us off of the world Reas 1. Reas 2. What is the principall thing we have to do in the world Vse The ground of all our neglect of heaven is he want of the consideration of the shortness of this life Sathan labours above all thing to make men put off the consideration of the brevity of their lives 2. The exhortation it selfe The meaning of the words What is meant by having wives and yet to be as having none 2. By weeping as if they weept not 3 By rejoycing as if rejoyced not 4. By buying as If possessed not 5. By using the world as not abusing it Observat Opened A beleever is to be to the world as a worldly man to the things of heaven Proved by Scripture 1 John 4.10 Col 3.1 By reason Reas 1. The things of the world are emptle things to a beleever Reas 2. The things of the world are none of a beleevers Note Simile Reas 3. The things of ●…he world hinder a beleever in the service of God Simile Vse Reprehension Particular instances How to know whether we use the things of the world as if we used them not How a man may come to use things as if he used them not 3. The Apostles Motive or spurre Obser 1. The things of the world but a shew without a substance Obser 2. The shew of the world is suddenly gone Grace is onely substantiall The Coherence The meaning of the words 1. What is meant by peace 2. What by destruction The manner of the destruction 1. Sudden 2. Painful 3. Unavoidable In the words a double description Zich 1 11●… Observat In the greatest security the greatest danger A double security 1. Holy and spiritual Spiritual security what Psal 4.8 Isa 26.20 2. Sinful and carnal Carnal security a fore-runner of Judgement Proved 1. By particular examples of particular persons 1 Sam. 15.13 Dan. 5.3 Luke 12.19 Job 21.13 2. By general examples of Nations and States Luke 7. Jer. 6.14 15. Zeph. 1.12 Isa 47.8 9. Rev. 18.7 Confirmed by Reason 1. In respect of the causes of security Infidellty Heb. 11.7 Isa 61. Heb. 3. Deut. 29.19 Isa 6 9 10. 2. In respect of the concomitants of security Disrespect of God in all his Attributes Rom 2 4 5. Eccles 8 11. 3 In respect of the fruit and consequences of security Gen 15 16. Note Vse 1. For examination Signs of security 1. Profiting not by the judgments of God on our selves or others Dan. 5. Ier. 31.9 Amos 4. 2. Contempt of the Ordinances Amos 6. Ier. 9.13 Ier. 23.33 3. Vain considence Jer. 7.11.12.13 Numb 11.13 Jer. 46.16 Isa 48.15 4. Continual increase of sin Vse 2. For exortation Motives to watchfulness 1. The watchfulness of our enemies 1. Sathan 2. The flesh 3. Heretiques Mot. 2. The evil of security In it self a spiritual lethargy 2. In the effects 1. It drives away the spirit of God 2. It lets in Sathan 3. Hinders our Communion with Christ 4. Bringeth judgemen● prosi●ive Future Makt 24. Ezek. 9. Mala. 3. Helps to watchfulness 1. Sobtiety Eph. 51 2. Spiritual exercise 3. Continual fear 4. Good company Eccless 4. 5. Be alwayes as in Gods presence Psal 139. Jer. 23 23. 6. Consider ●…y latter en●… Revel 3.2 Bccks 11.9 Prov. 16.7 Plal. 9.6 The parrs of the Text. Obser 1. Death is an enemy What kind of enemy 1 A common enemy 1 King 22 31 Gen 16 12. Psal 89 48. Object Answ Josh 23 14. Job 30 23. 2 A secret enemy 3 A spiritual Enemy Rom 5 12. 4 A continual Enemy Wherein Death is n Enemy Jeb 18 18. In respect of its attendants 1 sickness c. Heb 2 15. 2 Cor 6. Plal 39 6. 2 Dissolution of the frame of nature 3. The Grave Ezek. 24.16 Isa 14.11 4. Loss of worldly contentments and actions Psal 49.9 Isa 38.11 Psal 6. 5. Consciance of sin and certainty of Judgment and uncertainty of salvation Heb. 9.27.2 Cor 5.10 Isa 33.14 Why Death called the last enemy 1. Because it is the last that shall assault us Therefore we have more enemies than Death The Devil The world The flesh Psal 27.11 Therefore likely to be the worst enemy 2. Because it is the last that shall be destroyed Who it is that destroyeth Death Rev. 5.3.5 1. Sam. 17.23 Hos 13.14 Act. 3.15 When Death shall be destroyed At the day of the Resurrection Comfort in the mean time 2. Cor. 15.57 Rev. 7 17. Hos 13.14 1 Cor. 3 22. Vse 1. Death an enemy only to the wicked 1 King 21.20 Death to the beleever is 1. A subdued Enemy Gant 8.3 Psal 41.3 Phil. 1.23 Job 19.27 Phil. 3.21 Heb. 12.23 Psal 16.11 2. Cor. 5. 2. A reconciled Enemy 3. An Enemy that at last shall be destroyed Rev. 20. Rom. 6.9 Vse 2. For instruction How to be prepared for death 1. Die to sin 2. Live to God 3. Be oft in the meditation of death 4. Settle all things before hand that concern the outward man The inward Tit.