an old man If sin grow to an habit and custom custom being another nature makes it as ordinary to men as to eat and drink But if any of us have spent the flower of our youth in vice and vanity Let the fruit of our age only savour of vertue Indeed an old man of youthful behaviour is more ridiculous than a wanton toying young man Let every man then especially old men put their houses in order and prepare for Death when Death is between their teeth it is too late to provide remedies for the Terrours thereof A MEMENTO To Young and Old Sermon I. Ecclesiastes 12. verse 1. Remember now thy Creatour in the daies of thy youth while the evil daies come not nor the years draw nigh when thou shalt say I have no pleasure in them CHAP. I. THe wise man having first run through the vanities of Life by his own bitter experience now also hath taken a review of them as it seemeth with a penitent heart and an amazed spirit and drawing towards a Conclusion of this work as a principle Master of the assemblies desireth to leave on naile driven to the head and well fixed in the hard heart of the younger sort who are so possessed with those vanities of mind which he had all this while laboured to purge that they think themselves priviledged in youthful wantonness and conceive that all restraints of their unbridled Lust are but the froward or envious cavills of discontented old Age or sullen Melancholy Therefore it was expedient that this 〈◊〉 prejudice whereby they hurt none so 〈◊〉 as themselves should be removed by a coâ—trary Exhortation strongly enforced 〈◊〉 Pen-man beyond exception a man of grâ—â—test sufficiency every way among the Son of Adam excepting that only Immanuel But let them not think that the force of this exhortation is dead with the writer or worn out of date with age but let them know for a certainty that a greater than Solomon is here that the Spirit of Truth who liveth for ever breatheth most Manifestly in this holy Text who must be heard and obeyed by all that would not be found to fight against God Let every one then whose ears God hath opened hear what the Spirit speaketh unto the Church in this place and especially to the younger sort within the Church Remember now thy Creatour in the daies of thy youth c. In which words we have first an Exhortation and then an enforcement of it pressed and amplified at large in many verses following In the Exhortation there is 1. The Duty what 2. The Object whom 3. The Time when all laid down in words of special weight 1. The word Remember 1. implyeth much danger of and inclination to forgetfulness 2. It includeth Heart as well as Head Affection as well as Memory 2. The second thing The Object Thy Creatour a Word that addeth much force to the Exhortation Taken either absolutely as implying the Creatour of all things whom all Creatures at all times must glorify in their kinds or with special relation to those to who the Exhortation is more particularly directed Thy Creatour Remember him whom Created Thee and hath right to thy whole Self thy whole Life and especially to the best of thy Life and Strength 3. The Third thus In the daies of thy youth In the daies rather than years for they are but a few May-daies soon gone and vanished of thy youth The word in the Original is derived from a word which signifies to chuse and thence issueth a word signifying a young man and thence again this in the Text signifying Youth both shewing that younger men are the choycest of men or should be so and that youth is the principal and choicest part of our Life So some render these words In the daies of thy youth in the daies of thy choyce The sence therefore ye may take in these few words O ye young men who are of all others exceeding apt to forget him of whom you ought to be most mindful Let me perswade you to know to love to delight in to fear to remember to cleaue unto and obey even in the best of your time and strength your young vigourous and flourishing daies Him who is the great Creatour of all things Him who gave you in particular that breath which is in your nostrills Him who gave you this heat this strength these Spirits this lively temper of youth Him in whom you live move and have your being CHAP. II. THese things being briefly and plainly opened the observations which I shall make I shall refer to two heads Observ. 1. That young men are especially apt to forget their Creatour 2. That young men ought especially to remember their Creatour The first of these is certainly implyed the second plainly expressed in the words of the Text. Of the first the wise man seemeth of purpose to have deferred this Memento until the latter end of his discourse as knowing how apt the younger sort are to fail in this art of memory concerning the best things and hoping that of all others a speech of farewell would make some notable impression In this point I will shew 1. Wherein this forgetfulnes consisteth 2. I will prove it to be especially incident to youth 3. I will shew the reasons or causes of it I. Now for the first that I may shew wherein forgetfulness consisteth both reason and our own experience in the working of the powers of our Souls shew us That memory is properly seated in the brain and therefore that forgetfulness is a kind of emptiness in the same place But we must attend to those Idiomes of the Holy Ghost who by reason of that near knitting of all the faculties of the Soul in one single root of a Spiritual and Intellectual Being doth promiscuously translate the name of the one to the other and oftentimes include all in one Thou shalt love the Lord thy God saith our Saviour with all thine Heart and with all thy Soul c. Math. 22. 37. Why All the powers of the Soul are not love There is knowledge memory imagination will fear joy sorrow hatred courage c. which are all distinguished both in their Beings and Effects from Love But He in whom all the Treasures of Wisdom were hid knew well that when the heart by love did truly close with God and cleave unto him it could not leave any of its effections behind it but all must be given up unto him The Lord complaineth Isa. 1. 3. Israel doth not know my people do not consider Ignorance was not the only sin whereof the Lord held them guilty but in this was included as well want of love of fear of delight in God as of knowledge of him Not to go too far about This forgetfulness which now we have in hand you shall find to have the same force in the Scripture Psal. 137. If I forget thee O Jerusalem let my right-hand forget her cunning ver 6. If I do not
unseemly for those of the younger sort it layeth open the shame of their folly and when they think highly of their own witts and perhaps scorn the advice of their Auncients they make it known to the World that through the greatness of their folly they know not themselves nor their places aright nor what becometh them Idleness and Vanity are most unseemly for them the loss of these precious daies of youth to sleep away these best daies or to triffle them away whiles the Sun shineth upon them it is most unseemly Finally to live in impenitency and security not to seek the love and favour of God in Christ to put off Repentance till old Age is most unseemly and uncomely To sleep all the day and put off a man's main business until night is most foolish and uncomely Conversion to God it is thy main work and the beginning of all the work and service which thou doest for him that made thee and gave thee thy life and continueth it to thee every hour Thou dost never truly put thy self into his Service until thou art truly converted and turned unto him All that thou dost in the Worship of God before is no true Service no work of a faithful Servant acceptable unto God therefore to give him that gave thee all thy daies no part of these best daies of youth to give him that gave thee all thy strength no part of thy strength to give him that gave thee all thy witt and understanding nothing but the ruines and decays of witt memory and understanding in old age or sickness is most unseemly and such as cannot any way become any one that would be called a Christian especially if thou considerest that when thou deniest thy best time to God he may justly deny thee the rest of thy time which thou hopest to enjoy and cut thee off in thy sins CHAP. IV. Vse 2. THis should teach Parents and Masters that have any of the younger sort under their charge to be very careful and diligent to teach them what doth most of all become them even the fear of God and Faith unfeigned Instead of teaching them vain fashions which they are too apt to learn of them to teach them that it will best become them not to fashion themselves according to this evil world but to be transformed in the renewing of their mind to teach them that the words of heavenly wisdome the word of God laid up in the heart and shewed forth in the life will be their richest ornament Let them know how well Humility Modesty Temperance Chastity Sobriety Holiness and the knowledge of God will become them Let them not only be taught how good these things are but how seasonable how fit they are how seemly for them at those years how necessary Let them understand how ill it becometh them at this age to want these Jewels and what deformity the contrary sins do put upon them As it becometh them of younger years to be thus qualified so it becometh you that are elder by all means both in word and conversation to shew them what becometh them CHAP. IV. Use 3. IF Grace and Holiness are comely ornaments of Youth then how unseemly is it for those that have passed the daies of Youth to continue yet without it hast thou out-lived thy Youth and hast thou not yet done that which thou shouldest have done in thy Youth Not yet so remembred thy Creator as to turn unto him and to seek him with thy whole heart Oh blame thy self for this before the Lord and if thou hast lost the first season take heed thou doest not foreslow the latter Art thou now past the Spring of Youth It is more than time thou hadst sown in Tears The Harvest draweth on and then as a man hath sowen so shall he reap He that hath sowen to the Flesh following his lusts and his will shall of the flesh reap corruption but He that soweth to the Spirit being led by the Spirit in the wayes of holy obedience shall of the Spirit reap life everlasting Think then with thy self if it be a shame for young men to be without Grace it is a double shame for me that am past the daies of Youth Iâ— God hath shewed thee patience in not cutting thee off in the sins of Youth oh take heeâ— of abusing that patience any longer Wilt thou sin because thou hast escaped hithertoâ— God forbid The longer thou hast sinned the more hast thou provoked the eyes of Gods glory the more dangerous is it to continue any longer in sin The longer the Fig-tree had cumbred the ground the neareâ—â— it was to the cutting down the more it was in danger of the Axe Therefore repent heartily and speedily of the sins of Youth and yet whiles thou maist do somewhat for the Lord hast some strength and abilities for his service let him have thy heart and hand thy body thy soul sacrifice thy self to him consecrate thy whole man to his worship and service even in thy middle-age CHAP. V. Use 4. IF Grace be the ornament of Youth then doubtless Sin must be the shame of Old Age. What an old man an old woman and yet a graceless sinner A gray-head found in the ways of unrighteousness the ways of folly What is this but to be a spectacle of reproach among men How many years hast thou lived an enemy to God Couldest thou find no time for reconciliation in thy Youth nor in thy middle age nor yet now thou art thus far gone in years What is an impenitent old man but a kind of monster among men What a shame is it to see a gray-head quaffing by the fire-side in an Ale-house a man of fifty or sixty years haunting the Ase-house and wanton dallyance A profane Oath in an old mans mouth how odious and shamefull is it Is it not a double shame for old men to be more and more covetous the elder they are to cleave more and more close to the world As one that is to be executed if he hath his hands at liberty when he is turned off the Ladder will catch hold again and cling fast unto it being loth to let go his hold so such a one being summoned by death to leave the world catcheth hold again fastening his very heart unto it and cleaving more strongly and more closely thereunto How much better were it to have loosened the heart from the world by unfeigned repentance that the world and it may part with ease For part ye must though thy heart should be pulled in pieces in parting How ill doth it become an old man that all this while he hath not learned to see into the vanity of the world which a wise man in a little time of experience may easily discern O thou old sinner learn greatly then to bewail the sins of thy Youth that length of time wherein thou hast gone on in sin wherein thou hast hardened thy heart and resisted the spirit of God
which threatnings took effect accordingly The Philistines and Arabians brake into his Kingdom entred his Place took away his Goods his Wives his Sons all save 〈◊〉 youngest Ver. 16 17. Then also the Lord smote him with an incurable Disease in his Bowels and after two years torment as it seemeth his Body rotted and his Bowels fell out so that he died of sore Diseases and had not that honour at his Funeral which was usually done unto Kings See how his life out-lasted the comforts of his life and yet his life was short he died when he was about forty years old and reigned eight years Now ye may see by these examples that there are two wayes in general by which it cometh to pass that the comforts of this life are shorter than life it self and that this life out-lasteth them all and that is 1. By reason of old age 2. By reason of crosses afflictions 1. In respect of old age so it was with David and Barzillai So it is expressed at large in this last Chapter of Ecclesiastes where he sheweth how the daies of old age are such many times that a man hath no pleasure in them and sheweth at large how the several parts of the body decay and the powers of nature fail The Grashopper shall be a burthen that is every little thing shall trouble them And desire shal fail They shall have no mind to any thing Therefore also it must needs be that delights should fail they should joy in nothing all the pleasures of Youth and the delights of Life are gone Moses saith Psal. 90. 10. The daies of our years are threescore years and ten and if by reason of strength they be fourscore yet is their strength but labour and sorrow Yea and some ere they be threescore do feel the burthen of Old Age as much as others do at fourscore 2. In respect of sufferings and afflictions some do out-live the comforts and pleasures of this life So did Job but that afterwards the Lord restored his prosperity to him in an extraordinary manner So Saul it seemeth in respect of age might have enjoyed many a fair year but all was blasted and his Kingdom did him little good The Lord declared himself against him So ye see in the example of Jehoram the Lord may take away those comforts from a man that the loss of them may drown all the pleasures of this life embitter all those sweets that this world can afford to us CHAP. II. THe Reason in general is the sin of man that hath shortned life made it mortal which had it not been for sin should have been imortal That hath made the comforts of life shorter than life it self which should have been everlasting as life it self should have been immortal had not sin given a deadly wound both to the life of man and to the comforts of this life Man should have had no thorns nor thistles to have vexed him in Paradise if he had not let Sin into the Garden but Sin being let in cast him out into a thorny world ful of miseries whereby his short life was made bitter to him and the pleasures of life not so long-lived as life it self Many times the special sins of men are the cause of this and that both of God's Children and of the wicked The special sins of the Godly as in David his sins into which he fell made the latter part of his life full of bitterness and had not he been able to comfort himself in God and to have refreshed his heart with his saving love and mercy how could he have been able to bear up his Spirit under such grievous burthens So the Lord doth many times change the outward condition of his Children and causeth them in stead of many outward comforts formerly enjoyed to eat the bread and drink the water of afflictions and causeth sad times to pass over them insomuch that all the comforts of this life do no way yield them so much content as their outward afflictions do bring bitterness upon them On the other side the special sins of the wicked do sometimes move the Lord to turn their laughter into mourning and to bring a a dark Cloud on all the Sun-shine of their outward comforts so that all things in the world shall look sad upon them and this he seemeth to do for two causes 1. To bring them home to himself that being taken off from carnal contentment in outward delights and brought to deal seriously with their own hearts and to consider their wayes and finding nothing in the world for their hearts to rest upon they may be made to turn to the Lord and to seek peace with him and comfort in his love Thus it was with Manasseh whiles he flourished in his Kingly dignity and had what his heart could wish how did he exceed in wickedness But when the Lord gave him that blow by the hand of the King of Babylon which struck him down from his Throne and â—aid him in fetters then in his affliction he besought the Lord his God and humbled himself greatly before the God of his Fathers and prayed unto him and he was entreated of him c. 2 Chron. 33 11 12 13. 2. The Lord seemeth to do this many times to manifest his Justice and to let the wicked know what they are to look for in another world Thus he seemeth to have dealt with Pharaoh Saul and many others This I am perswaded the Lord doth often aim at even in those changes which are brought with Old Age. Many which have been flourishing in their daies and abused their prosperity their bodies decay with old age and their outward means wither together with them and they are set before the world for spectacles wherein men may read the vanity of all things under the Sun together with the fading and uncertain condition of all the comforts of this life I mean of such who after Youth and riper years spent in sin and impenitency do afterwards go creeping under the burden of Old Age and have no heart to seek the Lord in sincerity but their hearts die within them and become like Nabals having lost the content which they took before in the pleasures of sin and wanting grace to raise their hearts to the Lord that they might delight their Souls in him Many such examples may be observed in the world 3. Sometimes the Lord doth this to exercise the graces of his Children and to make them examples unto others of patience and stedfastness in his ways as it was with Job who continued in his integrity after that those great changes were brought upon him CHAP. III. Use. I. HEnce we may be brought to a consideration of the shortness and uncertainty of all the contentments of this present life How short is life it self And yet the pleasures of life are shorter than life Psal. 39. 5. Behold thou hast made my daies as an hand-breadth saith David There is the life of
people are called by the name of that Idol-god which they worshipped as the Moabites were called the people of Chemosh because they worshipped an Idol so called Jerem. 48. 46. So likewise the Ammonites are called the people of Milcom because they worshipped an Idol so called And Euripides calleth the Athenians the people of Minerva because they worshipped that Goddess by this you may gather that those whom God owns for his people are in Covenant for to be the people of God is a Covenant-stile and this the Children of all believing Parents are V. Godly Parents are a glory and honour to their Children in that for their sakes the blessing of the Lord falls upon their Children Prov. 20. 7. The just man walketh in his integrity his Children are blessed after him The Hebrew word denoteth one that walketh in all godliness constantly to the end 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 beat itudines blessings shall be upon his Children God hath graciously promised that he will shew mercy to thousands of them that love him and keep his Commandements What a motive should this be to Parents to stir up Parents to labour after godliness Ye would have your Children to be rich and many men do adventure the loss of their immortal Souls to advance their posterity now the blessing of the Lord maketh rich and addeth no sorrow with it God doth sometimes divert his anger from the Children of Godly Parents and give them special mercies It is a frequent passage in Scripture nevertheless for my servant David's sake c. So God saith of Solomon I will make him Prince all the daies of my life for David my servant's sake whom I chose c. 1. Kings 10. 34. So in the daies of Abijam it is said Nevertheless for David 's sake did the Lord his God give him a Lamp in Jerusalem to set up his Son after him â—nd to establish Jerusalem 1 Kings 15. 4. God ten saith that he remembreth the Covenaâ—â—t that he made with their 〈…〉 shew how faithfull God is in his promiseâ— to his believing servants VI. It is a glory to a Child that his Father dies a servant of the Lord his death is precious in the sight of the Lord and in the sight of man It is the highest commendation that can be given of any one that he died the servant of the Lord Moses my servant is dead said God to Josua Jos. 1. 2â— Such a one is dead that was the servant of the Lord what greater commendation than this can be given to any Worldlings will say such a one died worth so many hundreds by the year worth so many thousands of pounds poor creatures did not the fool in the Gospel die rich Did not the glutton die rich What commendation is it to say of such a one he was rich but a glutton a fool an adulterer an oppressour a covetous unjust dealer What honour is this to the Children of such a man enjoying his wealth and riches And as his death is precious so the memorial of a good man after his death is precious The memory of the just shall endure but the name of the wicked shall rot CHAP. IV. IN the next place I shall also shew how Children are the glory of their Fathers I. Their filial obedience to their just and lawful commands is an honor to their Parents Therefore in the fifth Commandement it is said Honour thy Father and thy Mother that is out of reverential obedience to them St. Paul saith Eph. 6. 2. That it is the first Commandement with promise But it may be said Is not the second Commandement with promise The answer is two-fold There is a double Commandement affirmative and negative This is the first affirmative Commandement or rather it is the first Commandement in the second Table to shew that next after the care of Religion our duty to Parents must be regarded Aristotle could say God and Parents cannot be sufficiently required The Heathen punished injuries to God and Parents alike Valer. lib. 1. Qui dubitat utrum oporteat Deos revereri aut Parentes non indiget natione sed pari poenâ Arist. Topic. lib. 8. He that doubteth whether God or Parents be to be reverenced needs not to be confuted by reason but by the same punishment Now stubbornness in a Child is a reproach to his Father Who so keepeth the law is a wise Son but he that is a companion of riotous men shameth his Father Prov. 28. 7. God ordained a Law that such Children should be stoned to death and the Parents should be the first that should throw a stone upon them to shew how hainous a sin stubbornness is in Children Deut. 21. 20 21. The sins of Riot and Drunkenness were not by Moses's Law punishable by death this punishment therefore was inflicted upon a riotous Son in respect of his disobedience to his Parents which greatly aggravated his sin and for which he was to die when other Drunkards escaped with lighter punishment The Rechabites were an honour to their Father in that they kept the Commandement of Jonadab the Son of Rechab their Father II. When they shall give pliable attention to the godly instructions and admonitions of their Fathers A wise Son heareth the instructions of his Father but a scorner heareth not rebuke Prov. 13. 1. It is an high point of folly and contempt when the Father is wisely charming and the Son stoppeth his ear against the voice of the charmer Hear ye Children the instruction of a Father and attend to know understanding Prov. 4. 1. Children are sluggish had need to be often called upon to hearken to pious instruction None can be more faithfull to give counsel to thee than he that loveth not thine but thee saith Gregory Such indeed are Parents therefore most worthy to be heard Godly Parents take care of their own Souls and therefore will not neglect the Souls of their Children Therefore saith Gregory Committe anâ—mam diligent bu suam commit thy Soul to them that love their own Let not Children slight the sharp rebukes of faithfull Parents seeing it is for the good of their Sâ—uls Quem enim seâ—ret patrem si nâ—n ferret suum Trent For whom should a Child bear withall if not with his own Father III. When Children walk in the holy steps of their godly Parents and are followers of them as they are of Christ. Such a one is an honour and no shame to his Father There cannot be a better resemblance between a Child and a Father than this spirâ—tual resemblance in that which is good This was ever the praise or ignominious brand of the Kings of Israel That those that were godly they did walk after the Lord as did David their Father or who walked in the way of Jeroboam who made Israel to sin So it is the high commendation of a Son when it shall be said he walketh in the same holy religious course as did as doth his Father It
remember thee let my Tongue cleave to the roof of my mouth c. The course of the words shew manifestly that it was not simply to remember this City and Temple which he undertook but to be deeply affected with its calamity for he preferred Jerusalem above his chiefest joy But most plainly doth Moses expound this word unto us Deut. 8. ver 11. Beware that thou forget not the Lord thy God in not keeping his Commandements and his Judgments and his Statutes which I command thee this day Where to forget is as well not to embrace in affection and not to observe in practice as not to keep in memory Many other examples we have of like nature in Psal. 119. besides many other Texts of Scripture So that in a word Forgetfulness of God is a withdrawing declining and turning aside of the Heart and Soul from God upon Earthly things manifested in a course of neglecting God's Service and his Commandements and running after the vanities of this life CHAP. III. II. NOw that this is especially incident to the younger sort I wish the lamentable experience of all times and of this especially did not too much ease me of the labour in proving yet something must be said for it according to promise The wise man in setting forth the impudency of a graceless Strumphet sheweth that young men are especially apt to forget God and to be ensnared by her Prov. 7. 6 7. At the window of my house I looked through my casement and behold among the simple ones I discerned among the youths a young man void of understanding passing through the street near her corner and he went the way to her house c. These are the men who in the pride of their youth and heath of their Blood value their own witts at an high rate and think themselves the wisest in the Countrey despise the dulness of elder years and more setled spirits as if wisdom were born and should dye with them Yet here ye may see how the wisest of men doth censure them for fools simple ones void of understanding men especially forgetful of God of his Word and Will such a one was seen going toward the house of a strange Woman toward a Whore-house and such are some Ale-houses frequented so much by young men for I know none so fit to keep a Stews as those who professedly without regard of Magistracy Ministry Credit c. do keep common shops for Drunkenness But mark the Wisdom of our young man 21. 22 23. With much fair speech she caused him to yield with the flattering of her lips she forced him he goeth after her straight way as an Oxe goeth to the slaughter or as a fool to the correction of the stocks till a dart strike through his liver as a bird hasteth to the snare and knoweth not that it is for his life She filled his head with her prateing and enticeing speeches and put better things out of his mind She caused him to forget God and cast his fear behind his back so she carried him captive in the bonds of lust and driveth him as an Oxe to the slaughter and as a fool to the correction of the stocks c. So the wise man in Eccles. 11. 9. Sheweth the solly and forgetfulness of young men where by way of Irony and in an holy scorn he bideth them do that which they will do though never so much forbidden and threatned Rejoyce O young man in thy youth and let thy heart cheer thee in the daies of thy youth put God the Judge of all the World out of thy thoughts lay aside all sad remembrance of the last Judgment let none of these Melancholick passions any whit interrupt thy youthful delights walk in the waies of thine heart and in the sight of thine eyes Follow thy lusts and senses like the bruit beasts and forget all that will follow even as if thy Soul should vanish away in the ayr at the hour of thy Death like the breath of a Beast without hope of Joy or fear of Vengence in another World By this irronical concession he giveth us an excellent description of the brutish and sensual forgetfulness of the younger sort minding present things with the full bent of their Souls and never seriously looking towards the things that are above But what is the issue but know thou that for all these things God will bring thee to Judgment Even these things which thou makest nothing off as pardonable Errours of youth shall be scanned in the impartial judgement of God and he will bring thee to Judgment for them all CHAP. IV. III. IN the next place I am to shew the causes of this forgetfulness in the younger sort and here it were but an idle piece of Philosophy to ascribe it to the natural moisture and fluid temper of their brains whereby the impressions of things are presently dissolved like letters written in the water No this forgetfulness is as well in the heart as in the brain and requireth a further search into it's causes 1. In the first place then one special cause is a fleshly confidence in the natural strength of body and hope of long life They look at Death as a thing afar off even out of sight and therefore suffer not the apprehension of it to make any such impression upon them as in any degree to lessen that carnal sensual content which they take in the glut of earthly Vanities The blind Worldling when his barnes were full blessed himself in his own conceited happiness Soul take thine ease thou hast goods laid up for many years But these persons think they have the advantage of him for whereas his Soul that night was to be taken from his goods they think they have life in store for many years an so with the unfaithful servant conclude that their Master will defer his coming and they may safely delay their Repentance and put him out of their remembrance As Gaal and the men of Shechem could eat and drink and curse Abimilech because they thought he was not near them though he was nearer than they were aware so the younger sort can satisfy their lusts and please themselves and do what they will scorning all admonitions or threatnings of Death because they think it not neer unto them Whereas perhaps Death as the punishment of Sin lyeth at their door and will be found to have way-laid them in the midst of their vanities and to cut them off in the midst of their strength and sins Strength Health abundance of Spirits freedom from aches pains and bodily distempers do put Death out of their thoughts and they will leave crooked and way-ward old age to vex it self with pensive remembrances of the Grave 2. The lively vigour of youth filleth them with a kind of carnal self-content and maketh them please themselves in themselves and so to feel no need they have of happiness and of delighting themselves in the Lord and therefore to neglect and
life as thou art uncertain yet canst thou not possible be certain of the grace of Repentance which is a rare gift and I am perswaded seldome bestowed in decrepit years where it hath been rejected in the more able age especially by such as all their time have lived under a faithful and convincing Ministry Doth the Apostle say That the Gentiles were given up to a reprobate sence because they did with-hold the truth in unrighteousness going on in those unrighteous courses which the Light of Truth Manifested to them by the works of Creation did discover and Condemn How much more mayst â—hou tremble at this dreadful Judgment who continuest in the pride of thy youth to sin with greediness against that Light of the Word which shineth unto thee farr more brightly than that twilight of Nature The Lord make you wise unto Salvation and suffer you not with blind eyes and obstinate Spirits to run upon your own Destruction forgeting him that made you puting off the remembrance of your latter end passâ—â—◠〈◊〉 in a dead sleep of present impenâ—â—er 〈…〉 selfe dream of future 〈…〉 very flashes of Hell-fire 〈…〉 which the Lord preserve you 〈…〉 of your Consciences through 〈…〉 and Grace that ye may not sleep 〈…〉 of everlasting Death SERMON II. Eccles. 12. 1. Remember now thy Creatour c. CHAP. 1. HAving spoken of the former point I proceed unto the Second Observ. That young men ought especially to Remember their Creatour in the daies of their youth What it is to remember in the language of the holy Ghost you may gather by that which I spake of the contrary in opening the former point where I shewed you That this remembrance is not only of the brain but of the heart together with the head implying affections as well as memory and such as are powerful Manifesting themselves in answerable Practices So that as to forget God is a with-drawing declining and turning the heart aside from God so to remember God is a cleaving of the heart to him in love whereby all the Powers of the Soul are given up to him waiting upon his Will in an holy attendance upon the directions of his Word readily practising whatsoever he commandeth and carefully shuning whatsoever he forbideth We read Num. 15. 38 39 40. That the Lord would have the people of Israel to have fringes on their Garments that they might remember his Commandments but not barely to keep them in their memories but saith he That ye may remember and do all my Commandements and be holy unto your God An effectual remembrance that should work upon the affections and make them holy that should shape them out an holy course of Life and make them do all that the Lord had Commanded This doth the Scripture in special manner require of young men Psal. 119. 9. Where-withal shall a young man cleanse his way by taking heed thereto according to thy Word CHAP. II. THis Point may be made more plain by Reasons Reason 1. The former Point shall be a Reason of this Young Men are especially apt to forget their Maker and therefore young Men ought to be especially careful to remember him The greater defect there is in any the greater care is required in supplying that defect The stronger inclination there is to any sin the greater watchfulness there ought to be in resisting and subduing that sin The more unapt and sluggish we are towards any duty the more careful should we be to quicken and encourage our selves to that duty The weakest parts of a City have special need of guarding Men that have but weak memories and have much dealings in the World are so much the more careful to use their Pens and commit such things to books and memorials with which if they should trust their memories they would deceive them So especially in heavenly things the more apt young Men are to forget their Creatour the more careful should they be to remember their Maker because their affections are violent because they are apt to be blinded with a fleshly confidence in youth and strength of body because they are apt to doate with a carnal complacency upon the natural vigour of their youthful temper because they are more capable of carnal pleasures than the elder sort because there are so many snares laid for them above others by all which means they are apt to lose the best and happiest use of their memories and to live in a sensual forgetfulness of and neglect of their God and Creatour therefore should they with a double care and watchfulness endeavour to stirr up their hearts to a conscionable and affectionate remembrance of their Maker 2. We may also gather a reason from the second word in my Text. Now Remember now c. which noreth a special excellency of this time above others As if he had said Now is the chief time wherein thou mayst do God best Service So then young men ought especially to remember their Creatour because Now in their young daies is the chiefest and choyceest time wherein they may glorifie their God and do him acceptable Service Remember now while sin is but budding whiles corruptions are but twiggs while lust is but conceiving while passion and anger is but a green wound not festered and turned into a setled and cankered malice and revengeful disposition Now whiles thy senses are quick thy spirits lively thy temper healthy thy body strong while thy blood is warm and every part is fit for that imployment for which it was ordained Now shew they self mindful of thy Creatour careful of his service respectful of his Glory Now thou canst do something for him Now is the time wherein thou art able and therefore Now especially thou must remember him 3. This word Now may seem to imply somewhat more viz. That this which is here required must be done now or never True it is some few may be converted in their elder years who in their youth were forgetful of their Maker but ye must observe that here the Lord requireth of every one that he should give up the strength the morning the freshest and principal part of his life unto him and his service Now this can never be done but in youth and he that spendeth his youth in sin and impenitency can never perform this work he can never give up his strength and the best of his time to God The Lord saith Remember ye keep holy the Sabbath day this should be presently done without delay but yet some who have been careless prophaners of the Lords day have afterwards been conscionable observers of it But when the Lord saith Remember your Creatour in youth this cannot be done but in youth He that spendeth his youth in impenitency and ungodliness can never afterwards give up his youth and the strength thereof unto God Under the Law the Lord required the best of the Flock for Sacrifice Now he that should sell or kill all the best and leave none but
assured that the end will be everlasting life then shall the daies of thy Youth be good and blessed daies un o thee SECT III. II. More especially these good daies of Youth are made evil daies when they are spent in any or divers of those sins to which on the one side You his commonly accustomed and which on the oâ—her side in a right consideration of things are most unseemly and unfit for Youth I. One sin is whoredom if any thing can make the daies of Youth of good to become evil daies this will do it when the body which is as a Temple of the Holy Ghost and should be consecrated and dedicated to him from the first building or framing of it as it were shall be made a cage of unclean lusts how great is this prophanation If the Temple at Jerusalem when it was new built should have been made a Stews as one of the Popes is said to have made his Palace and then have been left to be employed as a Temple for God when it grew old and ruinous would not the earth have opened her mouth to swallow up those who should have thus prophaned it O young men how dangerous is it then whilst your bodies are young and should be esteemed and used as new-built Temples wholly dedicated unto God his glory and service to defile them with those sins intending when they are old decayed and ruinous buildings and not till then to use them as Temples of the Holy Ghost St. Paul saith If any man defile the Temple of God him shall God destroy 1 Cor. 3. 17. Therefore if any one hath not kept his Garments clean in this regard let him without delay wash and be clean wash away his guilt by the blood of Christ wash away these lusts and sinfull inclinations by the Spirit of Christ by unfeigned repentance and amendment of Heart and Life and for the time to come according to Davids counsel Psal. 119. 9. Let them make clean their wayes from this foul sin by taking heed unto them according to such parts of the word as these Flee youthful lusts but follow after righteousness faith charity peace with them that call on the Lord out of a pure heart 2 Tim. 2. 22. And that Whore-mongers and Adulterers God will judge Heb. 13. 4. And that of St. Paul 1 Thess. 4. 3 4 5. This is the will of God even your sanctification that ye should abstain from fornication that every one of you should know how to possess his vessel in sanctification and honour not in the lust of concupiscence even as the Gentiles which knew not God 2. Drunkenness which as it is enough to make any part of a man's life evil so it is a great blemish to a young man and maketh the daies of his Youth evil and wretched daies The wise man sheweth that the ruines of Old Age do make the Keepers of the House tremble and the strong ones to bow themselves the Hands and Leggs to shake But how shamefull is it for young men of firm and strong bodies to bring a drunken Palsey upon themselves whereby they are staggering in the streets their Leggs even failing them or a brutish Lethargy whereby they are not able to arise from the place where they sit or lie ye that are Parents look to it that your Children come not into such infectious company as many entice them Take heed ye that are young of besotting your Brains and Understandings which now are naturally fresh and quick if ever wiâ—h this swinish sin Consider that weighty Charge of our Saviour Luke 21. 34. Take heed lest at any time your Hearts be over-charged with Surfeiting and Drunkenness 3. Pride is another sin that is enough to make the daies of Youth to be evil daies That which made good Angels wicked Devils is enough to make the best daies of a man's life evil and miserable What is more seemly for the younger sort than true modesty and humility which God accepteth blesseth and crowneth with graces here and glory hereafter What worse than Pride and a disdainful Carriage want of farther experience should make them in many things to suspend their Judgements unless it be in such as are cleer and evident Contempt and scornfull behaviour towards the Antienâ— Self-conceit as if Wisdom should die with them Self-will and stubbornness an unmoveable Stiffness in their own groundless opinions and unwarrantable purposes with other fruits of Pride they do even deface the good daies of Youth and make them evil 4. Idleness is another sin which marreth these good daies which bringeth not only a rust upon them but letteth loose the lusts of Youth and maketh it exceeding sinful If any should flee this sin as all should then especially the younger sort ought to observe it above others It is not a misery of miseries that those golden daies should be worn out in sluggishness that those abilities of body and mind which are at their best should want employment and want they cannot work they must they are made of such a temper that they cannot be without motion If the Heavens cannot stand still nor the Air fix it self in one place and abide without stirring no more can the minds of young men nor the thoughts of their hearts abide without inward workings of spirit O young man thou canst not keep thine eye-lids from stirring thy Lungs from moving thy Heart and Pulse from beating and canst thou keep thy Soul and the affections of thy Heart from stirring which are more active than any part of thy body No they will have their course and if in any idle sluggish carelessness thou lettest them go as a Ship without a Rudder or Pilot the event is like to be wofull and thou art running upon the Rocks Satan filling the Sails of thy affections with contrary winds and hellish suggestions which drive thee from the Haven of Peace to the gulph of everlasting destruction What a world of snares hath the Devil ready for thee whiles he finds thee idle How many enticing objects and dangerous temptations When shouldest thou provide against the winter of thy life but now in the spring of thy daies Old Age is almost unteachable and if thou learnest not in thy Youth but spendest it in lazy ignorance it will be very hard if not impossible to learn in thine old age when thou art more ready to forget than to learn It is a most miserable spectacle to see an ignorant old man or woman which hath lost the best time of Youth in idleness and not treasured up the principles of heavenly truths Oh how uncapable are they of the things of God! how likely to perish for want of knowledge how uncapable of Knowledge it self Rest and ease is fitter for Old Age than for Youth Labour Diligence Watchfulness Iâ—dustry are things which become those good daies In a word when any sin aboundeth and any lust prevaileth it is enough to make the dayes of Youth evil daies Therefore ye
are secure and content themselves with present things they foresee not dangers miseries death destruction marching furiously towards them untill it be too late the poisoned shafts of death piercing through their hearts and cleaving the body and soul asunder But a Christian must be a watchman and still stand upon his watch-tower that he may descry changes and dangers afar off that he may see death riding post towards him on his paâ—e horse Revel 6. 8. and Hell following that he may betimes provide against it and may escape the sting of death laying hold on Christ and may escape the damnation of Hell Death hath many thousands by the throat ere ever they see it coming and arm themselves against it They use to say of such who when they first â—ell sick had the symptomes of death upon them that they were taken with death Beloved every one that death surpriseth before he be provided for it may well be said to be taken with death Death hath taken hold of all such and hath them within it's power But he that is aforehand with death and is a partaker of life in Christ cannot be taken with it but he hath death rather in his power and is a conquerour over death by the power of Christ. Others are taken unprovided they are taken sleeping in their sins when death driveth it's nail into their heads as Jael did into the head of Sisera Oh then be watchfull to foresee and provide for changes to come Sickness may be coming poverty may be coming general calamities may be at hand Wars may be marching furiously towards a Land the Angel may be coming with his destroying Sword The Arrows of Pestilence may 〈◊〉 now laid to the Bow and drawn to the heâ—â— and ready to fly abroad among us Darkneâ— may be coming the loss of the glorious Gospel of Christ may be at hand Anti-Christ may be coming Howsoever these things may fall out it is most certain that Death is a coming not many daies journey from each of our doors and perhaps even now ready 〈◊〉 knock at some of our gates None of 〈◊〉 know who shall be first visited by it and they that are not provided for it aforehand may assure themselves that Hell will follow Death close at the heels Oh then learn to 〈◊〉 daily that death may become familiar to you and not come as a stranger or an enemy or an Executioner when it doth come but rather as a friend to let your Souls out of this prison of the flesh that ye may enter into glory and blessedness SERMON VI. Eccles. â—2 1. nor the years draw nigh when thou shalt say I have no pleasure in them CHAP. I. IN this last Clause of the Verse the daies of Old Age are opposed unto the daies of Youth in these terms The years wherein 〈◊〉 shalt say I have no pleasure in them Hence I note Observ. That this short and mortal life may outlast the pleasures and all the contentments of this life This life is short yet as short as it is it many times is longer than the comforts of this life longer than the delights and pleasures of this world There 〈◊〉 be years within the compass of this shor◠〈◊〉 wherein a man shall find no pleasure 〈◊〉 shall be weary of himself Man is buâ— of short continuance the longest liver among men shall quickly go hence and yeâ— many a man and woman may and do out-live the comforts of their lives survive alâ— the pleasure and contentment that ever they had here below And if something remain wherein they can take delight yet it is so little in comparison of those things which they have lost that they think their good daies be gone and past They have lived to see the pleasures of life vanish away life smoak and do often look back with 〈◊〉 hearts upon the times wherein they enjoyed such and such things wherein it was thus and thus with them So it was with David he had been a victorious King and prosperâ—â— exceedingly in his wayes but in the latâ—â— part of his life his Daughter was deflowâ—â—â— by his Son and that Son killed by another Son when he was feasting the same Son rebelled against his Father defiled his Concubines sought his life and was slain in rebellion Then Sheba rebelleth and not long after David lieth bed-rid and no clothes could keep him warm 1 Kings 1. Wheâ—â— were now the pleasures of life might 〈◊〉 he very well have said of these last years 〈◊〉 his life I have no pleasure in them It is true he did comfort himself in God and in 〈◊〉 assured expectation of a better life but the pleasures of this life were gone and past and if he had been one of those that have hope only in this life what good had all the former pleasures of this life done him That which was verified of this good King was true also of one of his best Subjects viz. Barzillai the Gileadite who had so liberally supplied King David when he was forced to flee from Absalom The King would now have him to be his Guest at the Court and to live with him at Jerusalem But thus he answereth David 1 Kings 19. 35. I am this day fourscore years old and can I discern between good and evil Can I taste what I eat or what I drink Can I hear any more the voyce of singing men and singing women Wherefore then should thy servant be yet a burthen to my Lord the King The pleasures of this life are gone with me saith Barzillai I was wont I could relish my Meat and Drink now I cannot Musick now is no Musick to me I have out-lived the delights of this world Now if these men did out live the outward comforts and contentments of this life how much more do many wicked persons How was it with Saul He was preferred beyond his expectation before all the men of Israel He overcame the Ammonites and Philistines and was in a flourishing estate But for his sin the Lord blasted all the comforts of his life took away those gifts of his Spirit from him whereby he had fitted him for the Kingdom suffered an evil Spirit to vex and torment him gave him over to torment himself with envy and bitterness of spirit to vex himself with Davids success answereth him not in his distress leaveth him to consult with a Witch and thereupon to receive a sad answer and to hear his dooâ— which soon after was executed upon him Thus ye see in these examples how this shoâ— mortal life lasteth beyond the pleasures and comforts of this life We have also a notable example in this kind in King Jehoraâ— a wicked Son of a good Father He had a flourishing Kingdom left by his Father but after that he had slain his Brethren and wrought much wickedness the Kingdom of Edom revolted from him Ver. 9. 10. So did the City of Libnah He was severely threatned from Heaven Ver. 12 13 14 15.
time is past and these do him no good he is never the better for them no more than if he had â—ever possessed them Take two natural men living and dying in that estate the one â—ich and the other a stark beggar the rich man's case is not a jot better when the time of this life is worn out than the others it may be worse because of his unthankfulness and the abuse of his wealth So take a natural man that hath enjoyed abundance of pleasures and another that hath scarce seen any good daies all his life long if both of them live and die in their natural estate they are both alike the pleasures that the one hath had do him no more good than if he had never had any more than the other It may be they have encreased his condemnation exceedingly Now St. James saith that life is but for a time or rather it appeareth but for a time so the pleasures of life are but for a time nay it followeth there life appeareth but for a little time and the pleasures of life are shorter than life and therefore their time is less than life and theâ— saith he life vanisheth away and the pleasures of life must needs vanish with it 〈◊〉 they be gone before it as many times 〈◊〉 are for as ye see in the Text a man may lâ—ve such years whereof he may say and think I have no pleasure in them wherein he may say in his heart Alas I breath yet I keep above ground I yet live but I have out-lived all the comforts of my life they are as it were dead and buried I shall never enâ—oy them any more so that he can look back upon his former comforts and prosperity with a sad heart and weeping-eye comparing it with his present sorrows as 〈◊〉 did as ye may read at large in the 29th and 30th Chapters of that Book In the 29th he expresseth his former prosperity in the 30th his present affliction In Chap. 29. 2. 〈◊〉 saith Oh that I were as in moneths past as 〈◊〉 the daies wherein God preserved me 〈◊〉 his candle shined upon mine head and when by his light I walked through darkness So he goeth on Even so man liveth to that day when he can reckon up a great many comforts as so many losâ—es things once enjoyed now gone and can compare them with many crosses now lying upon them for sometimes the Lord taketh away mens wealth so that those who have lived plentifully are brought to a poor and hard condition sometimes their health that men are afflicted with languishing or painful diseases that their wealth doth them little good they cannot enjoy it Sometimes he leaveth them health and wealth but taketh away those friends that are dearer to them than either the loss of whom embitteâ—eth all those things that are left them Sometimes he depriveth them of liberty and these things come alike to all sometimes he prolongeth their lives unto old age and burtheneth their old age with so many infirmities and grievances that their life is but a lingâ—ing death unto them Sometimes he taketh away their sight sometimes their hearing c. and sometimes he leaveth them to the gâ—awings and gripings of a guilty conscience not cleansed and washed by the blood of Christ. Thus many wayes and in many respects ye see that the pleasures and prosperity of life may be made shorter than this short life it self CHAP. IV. II. IN the second place this should serve to wean us from the love of this world and the things of this life whether it be wealth or pleasure or wordly credit or health or strength or friends or children that we set our hearts upon or take content in how soon may all or any of these be taken from us or how soon may some such heavy blow from the hand of the Lord fall upon us as may strike dead all the delight and comfort which we took in these Therefore as the Prophet saith Isai. 2. 22. Cease ye from man whose breath is in his nostrils for wherein is he to be accounted of Cease to put your trust or place your content in man whether men of high degree or of low degree for he is a mortal creature soon gone When that fading fleeâ—ing breath that issueth in and out at his nostrils is stopped by death he is gone and wherein is he to be accounted of What reckoning should be made of so frail a creature So in this case I say cease ye from the things of this life for they have their breath in their nostrils as it were they are frail short-lived comforts and wherein are they to be accounted of Here then is Christian wisdom to have the heart crucified to these things when they are at best and when a man hath most of them then to die to the world and to look upon the best things of the world and the greatest outward comforts of this life as upon so many dead things to affect them and make account of them as so many shadows and empty vanities to use them as dying things I am crucified to the world saith the Apostle and the world is crucified to me This is Christian wisdom when a man can so carry his affections towards the greatest comforts of this life as he would to a thing that is crucified to a thing already nailed to the cross and dying It were a vain thing to take a few flowers and blossoms in the Spring and to lock them up safe in a Cabinet like so many precious Stones or Pearls of great value meaning to keep them many years whereas if he look upon them the next week he shall find them dead and withered their beauty is gone And is it not yet a far greater â—olly to lock up the fading comforts of this life in that precious Cabinet of thy Heart and Soul as as if they were everlasting treasures as if they were some enduring substance such a heart is poorly furnished For an immortal Soul that must live for ever to be stuffed and filled with perishing trash it is as if a rich Cabinet of Gold beset with Pearls should be fill'd with dust and dross yea it is far worse such a soul is miserably furnished when the Soul wherein Christ should dwell the Sould which should be a Temple of the Holy Ghost the Soul that should be stored and furnished with heavenly graces shall be stuffed and filled with such rubbish and â—rash as men gather from the dunghill of this world with the things of this life that are shorter than life it self So St. Paul 1 Cor. 7. 29 3â— 31. This I say Brethren the time is short it remaineth that both they that have Wives be as though they had none and they that weep as though they wept not and they that rejoyce as though they rejoyced not and they that buy aâ— though they possessed not and they that use this world as not abusing it for the fashion of this