man is like a wild Asses Colt Aristotle accounts him an unfit hearer of morall Philosophy Neither Aristotle his Ethicks nor Tullyes offices can break a young colt This one word Volo is the bane of many young men They are refractory and will have their own will and a self-willed-man is felo de se his own executitioner with what violence doe young men pursue their lusts They leaue no stone unmoved for the satisfaction of their humours They measure not things by the light of judgment much lesse by the rule of the word but they act according to fancy and passion And there is an Anarchy in their passions or such a tumult or Ataxy in them as that they love what they should loath desire what they should abhorre rejoyce when they should mourn Nitimur in vetitum is the main trade they drive And thus unbridled youth without all government is like a City without gates and walls Satan and all his instruments will enter in speedily and surprize them A Second aggravation is because sâ—nnes commited in dayes of 2. Aggrav Because youthful sins are committed with greater delight youth are with abundance of delight and complacency acted by sinners Old men cannot act some â—innes though their hearts are as naught as ever by reason of naturall Impedements and indisposition of their present constitution But yong-men whose bones are full of marrow they delight in joviall company drinking gameing seeing Theatricall Enterludes They are young and therefore they put far from them the evil day Let them read that dreadfull woe Amos 6. 3. 4. 5. 6. It s the young man voyd of understanding that was enticed by the Whore Prov. 7. 22. Absolon was a young man that rebelled against hiâ— Father O what eager pursuits was there what delight what desire and endeavour to accomplish his designes He falls a fawning and flattring and so steales away the hearts of the people and then he will not tarry till his fathers death but on hee goeth with his designe A vow to God he pretends in his mouth but he meditates Treason and â—ebellion in his heart And you know what became of him David seemes to extenuatet he matter when he bids deal gently with the young man Absolom However the Rebell is no whit lesse in excuseble A Third aggravation is drawn from the many Pleas and vain 3 Aggravat is drawn from the waine pretences which young men make pretences that young men make they will tell you that youth must have a grain allowed what 's a Gentleman but his pleasure Now they are young hereafter they will think upon their soules They must haue a time to sow their wild Oates They can quote the * Laetitia juvenem Frons â—ecet tristis senem Sen. Trag. Tragedian Mirth becomes a young man gravity an old man Would they were as well verst in the book of God there they may read 2 Tim. 2. 22. Flee youthfull Lusts I have often seriously thought that Its no wonder to see so many wanton youths when as there remaine so many wanton Authours Poets I mean especially such as Horace Martiall Catullus Tibullus Propertius c. â—ho corrupt many young men It s high time that all such bookes were either throughly purged or els condemned to the fire as theirs were Act. 19. 19. You youngmen doe not plead for your pleasures Solomon tells you that Childhood and youth are vanities I remember Tertullian hath a saying Vides convivium peccatoris interroga ejus conscientiam c. There is death in the Pot In the middest of Tertul. laughter the heart is sorrowfull There is death in the Adulterers bed death in the Drunkards cup death in the deceivers false weights never plead pleasure in sinfull wayes But youth will plead will you allow no Recreation Eph. 5. 16. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Emercantes hoc est dato pretio â—sserrere in libertatem Erasm Est curiose merces considerare uâ— emas meliores C. a Lap I Answer that no recreation that is sinfull may at any time be allowed no recreation of ill report and scandalous no recreation as a vocation no mispending of time for we are commanded to redeeme time or making a good Market of time Only such recreations may be used as are of Good report which may serve as files and whetstones to devotion to draw thee neerer to God and not to keep thee farther off I may say of recreations as a Reverend Divine said of Ceremonyes some are tollerable none necessary but most be abominable Would you know the right pleasure It 's in the ways of wisdome Prov. 3 17. would you know the right object of rejoycing Vis nunquam esse tristis bene vive Bern. de modo bene vivendi It 's in God Phil. 4. 4. Bernard hath an excellent saying Wouldest thou never be sad live well Lay aside all your vaine pleadings study the scripture be much in prayer much in meditation and sâ—earching your own hearts and then you will find by experience that there is more true pleasure in one moments communion with God then in all the delights and vanityes of the whole world were they all put together The fourth and last Aggravation that I shall name is this Sins 4 Aggravat Sins of youth are greater because committed against warning and invitations of youth are greater sins and will cause the greatest bitterness because yong men sin after so many invitations calls and warnings from God The soul of God loves the first ripe fruits The Holy Ghost calls to day not to morrow Remember now thy Creator in the days of thy youth Thou must consecrate thy fresh green years to God Thou must dedicate the first fruits theâ—â— first born the Mich. 7. 1. Eccles 12. 1. â—â—â—â—dren of Israel were to give their first fruits their first born the best of their flock a Lamb withot blemish God calls for thy youth Wilt thou put him off with the refuse thy old crazy bones that I may speak it with reverence when the Devil hath suckt out the Marrow Wilt thou offer God empty bones Mal. 1. 8. Thy Governor will not accept of it Now thy sin is aggravated Hinâ— colligit se affici nimis gravi Injuriâ quod Judaei audeant offerre quod mortalis homo respueret Calv. because thou dost refuse Gods call at present upon presumption of space and grace for the future neither of which are in thy power He may give thee neither whilest thou art a refusing at the call of God to give him thy youth and thy fresh green years he may be a sweating that there shall be no more time and cut thee asunder in the midst of thy sins and cast thee into eternal torments or if God give theespace it 's doubtful whether he will give thee grace It 's said of Jezabell Rev. 2. 21 I gave her space to repent but she repented not There is a Peradventure 2 Tim. 2. 25.
parva little small things or else the quite contrary Thus you see honours and high places are not the great things worthy of our search and labour 3. Another man seeks after riches and worldly wealth they A third man seeks riches they are his great things are those great things which set his endeavours a working This man is still a compassing of corne and oyle he riseth early goeth to bed late eateth the bread of carefulnesse and looseth his beloved sleepe Is there a good penny-worth a good bargaine stirring how doth he labour to compasse it He racks his rents grinds the faces of the poore he makes hast to be rich and this he thinks is the right course but hee s not aware all this while that he hath put his monies into a broken bag and that the timber and stones in the wallwill prove vocall and cry out against him the prophet acquaints him with his fatall doom Jer. 17. 11. As the partridge sitteth on egs and hatcheth them not so he thatâ—eteth riches and not by right shall leave them in the midst â—â— his daies and at his end shall be a foole That wedg of gold which he so idoliz'd will in conclusion prove his greatest curse his table will prove his snare his meat his gravell his cup his poyson his bed a bed of thornes because these creatures are not sent in mercy and so not sanctifyed by God And besides we mâ—y discerne by experience how these covetous earth-wormes are crost in their intentions They scrape up riches and know not who shall enjoy them Oft times God punisheth sin by it's contrary the sin of covetousnesse in the parents with the sin of prodigality in the children so that they scatter as fast as the other gather'd and wast as profusely as the other got greedily God crosseth men in their darling sins as David was crost in his beloved Absalon Absalon in his Kingdome Amnon in his Tamar So the covetous are crost in their greatest confluence of riches Those very things which they have pursued with the strongest affections prove unto them the most bitter afflictions Hereupon Reverend Latimer inculcates Latimer in his Sermons this lesson againe and againe beware of Covetousnesse beware of Covetousnesse Of all other sins Luther confest that he found his heart least inclin'd to covetousnesse when some bad stop his mouth with preferment another answered hem Germana ista bestia non curat aurum So Melchior Adamus in his life Hence Seneca very divinely Melchior Adamuâ—â—n vitâ Lutheri Seneca de Brevitate â—â—tae A fourth man proposeâ—h mirth c. Brevissima ad divitias per contemptum divitiarum via the contempt of riches is a price paid to purchase them 4thly and Lastly not to multiply any more instances Others propose unto themselves mirth and jollity these are their great things Many have thoughts of Heaven they promise to redeeme their time as Elimelech promis'd to redeeme the inheritance but when there came a condition thou must take Ruth with it then he fly'd off I cannot redeeme it lest I marre mine own inheritance Ruth 4. 6. So men are apt to say O if I should take a precise course of life I should marre my hopes then farewell all pleasures and comforts whereas indeed if we had the spirit of discerning we should see that there 's no reall pleasure but in the waies of godlinesse The waies of wisdome are waies of pleasantnesse and her pathes are peace Prov. 3. 17. of all other pleasures I may say inter amplexus strangulant What 's all the mirth and jollity of the world but madnesse as Sâ—lomon concluded by wofull experience I said of laughter it is mad and of mirth what doth it Eccles 2. 2. All the mirth of the wicked is like the crackling of thornes but a blaze and extinguished Their hearts are full of gravell there 's a dampe upon their consciences The terrors of God afright them amidst all their mirth an jollity The Epicure makes his belly his God Clemâ—ns calls his vice by two words which expresse them to the life 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 belly phrensy the brutish drunkard makes his cups Clemens Alex his Idols Hee 's mighty to powre in strong drinke but he considers not that cups of trembling will follow cups of healthing and carousing and that the time will come when he shall be cald to a fevere accompt for those cups which he hath powred down his own throate and for those which he least thinks of that he hath forc't upon his brother O thinke upon this in your most sad and composed thoughts you who ever you are that are addicted to your pleasures that make your recreation your profession and imployment who eat and drinke and rise up to play when cards and dice to say no worse shall be more exercis'd then the booke of God when men can have time enough for vaine and unprofitable pastimes and can have mony enough to spend upon a base lust yet if they be requir'd to set upon a businesse of weight and consequence then they complaine of want of time and if they be entreated to extend their bowels of compassion to any of Christ's afflicted members then they plead poverty where there are such symptomes as these you may guesse what 's the disease of the ill-affected parts and the issue will be lamentable I have read of a young man who stood by St Ambrose and saw his excellent death he presently said to some of his boone companions O that I might live with you and die with him So many we have who with Balaam would faine die the death of the righteous but take no care to live the life of the righteous What wilt not thou foregoe a pleasure a beloved sinne for Christ Christ will one day say to thee could I be content to part with my blood and could'st not thou be content to part witha lust Augustine in his confessions hath August Confession this notable expression Quà m suave mihi subito factum est carere suavitatibus nugarum How sweet is it to mee of a sudden to want those sweet vanities One drop of a racking conscience swallowes up an ocean of ungodly joy Onely soule delights leave a sweet rellish in the spirit but carnall pleasures leave a sting in the conscience By these instances ye may guesse at the rest suffer me to make a briefe recapitulation of the premisses Suppose rest and quietnesse be the great things sought after whilst we pursue them greedily vexations troubles disquietnesse of spirit come in thick and threefold and dash all Promotions and preferments if they be the great things we seeke after they resemble Jonah's gourd which in one night had it's originall and it's period Riches and wealth if they be the great things sought after these fly away they prove Aegyptian reeds wells without water and they start aside like broken bowes Admit pleasures and carnall jollity be the great things sought
Job 12. 3 4. he 's sensible how cheap an esteem they had of him Job 12. 3 4. He was as one mocked of his neighbour The remedies they apply to Job 13 4. him are worse then his disease he speaks plainly to them Job 13. 4. But ye are forgers of lies ye are all Physitians of no value He 's surrounded with miseries he 's like a very Skeleton all his Bones may be told he lives a dying life Mark his Question Job 13. 14. he gives in an excellent Answer and Resolution Job 13. 15. But that which renews his grief is Gods hiding his face from him if men fail him and despise him he can easilier brook that he stands upon his vindication quoad hominem but if God be angry and account him an enemy there 's his grief that 's the wound indeed v. 24. He further expostulates the matter v. 25. i. e. Wilt thou break that which hath no power A leaf is a weak thing it s driven too and fro Wilt thou set thy power against weakness and wilt thou pursue the dry stubble that will be soon on a flame and consumed Now Job is inquisitive after the cause God is angry but there 's good cause for it God writes bitter things against him but youthful sins are call'd to remembrance and now reckoned for in old Age. The words read are a heavy Charge or a Bill of Indictment against Divis 1. 2. 1. 2. 3. a Delinquent wherein you have two generals 1. The Charge it self 2. The Sentence given upon it In the Charge you are to consider of the matter or thing charged 1. Iniquities 2. The aggravation of them drawn from the Age that commits them they are sins of youth 3. The person against whom this Charge was drawn viz. against Job In the Sentence given you have here set down sore afflictions which Job reckons as exceeding heavy upon him which may be represented by these aggravations 1. These are not ordinary afflictions but bitter things 2. They 1. 2. 1. 2. are assured and made firm to him two ways 1. By writing there is as it were a writing drawn firm and sure 2. By possession And makest me to possess as if he had authentick * Scribis tandâ—m sententiaque tuâ manu sigillo munis ut acerbissunâ morte plectar Pineda in Loc. Ascribis sive imputas mihi quae admisi in juventute quorum non recordor amplius Vatabl. Rev. 10. 10. Writings and Livery and Seisin given for these bitter things Now in handling this Scripture I shall first premise an Explication of the words then draw forth a point of Doctrine and prove it and so conclude with particular Application For Explication of the words these Queries are to be resolved 1. What is meant by bitter things in the Text some understand by bitter things the evil of sin and indeed sin is a very bitter thing Deut. 29. 18. It is called a root that beareth gall and wormwood There 's an Exposition of this place Heb. 12. 15. where it is called a root of bitterness Though sin be sweet in the acting yet there will be bitterness in the end like the Roll which was sweet in the mouth but bitter in the belly This is a plain truth that sin will bring all bitterness to the soul yet I shall rather incline to †Malim acerba intelligi supplicia dolores gravissimos qui bus discruciatur Merc. Mercers Exposition By bitter things he understands bitter punishments and grievous sorrows wherewith Job was afflicted And this I take to be the proper meaning you shall hear Job complaining of terrors pouring out his soul c. Job 30. 15 16 17 18 19. Now amongst several kindes of savours bitterness is most offensive to the Pallate Bitterness is spoken of and applyed to sad afflicted conditions Ruth 1. v. 20. Call me not Naomi i. e. pleasant and delectable but call me Marah i. e. Bitter for the Ruth 1. 20. Lord hath dealt very bitterly with me Afflictions in themselves are very grievous and bitter most distasteful to the Pallate No chastening for the present seemeth to be joyous but grievous So then Heb. 12. 11. by bitter things we are to understand those sad crosses and bitter afflictions which were incumbent upon Job those Arrows of the Almighty which stuck fast in his sides all evils of punishment or chastisement 2. What 's meant by writing of bitter things This saith Learned Q. 2. Scribendi verbum judiciale â—uto ut Graeâ—i dicunt Merc. in Loc. Mercer is a judicial phrase the Graecians were wont to write these Sentences in their judicial proceedings Writing alludes to that which in Civil Law is an aâ—cusation called Libelling It s the usual course of Law to bring in Charges or Bills of Indictment in writing against the Offender * Caryl In locum A Reverend Divine observes on the place That God hath a double Book and both in a Figure he hath a Book of resolved Decrees and a Book of his acted Providences This Book of his acted Providences is but a Transcript of the former Job is to be understood of this latter Book of Providences in which God writ bitter things against him By Writing Chrysost Chrysostome understands The firm and irrevocable Decree of the Judge This writing is firm and stedfast 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saith John 19. 22. Dan. 6. 8. Job 31. 35. Pilate which is as if he should say It is written under my hand it shall stand like the Laws of the Medes and Persians which alter not Jobs wish gives a good gloss to our assertion Job 31. 35. where he marketh that that his Adversary had written a Book against him The Laws of Draco were written in Blood and the Decrees of God against Job as he conceived were written with gall and wormwood 3. Why doth Job make such peculiar mention of the sins of his Q. 3. youth * Quidam in locuÌ„ existimaÌ„t suae Adolescentiae peccata vocare quae à filiis suis Adolescentulis perpetrata fuissent Pineda in Loc. Job 1. 5. Why is such a brand of Infamy put upon young men For Answer Pineda mentions That some think that God imputes his childrens sins unto him as if he were remiss in his duty towards them And the version of the 70. seems to favor this sense 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. e. Thou hast imposed or laid upon me But this sense is foreign though God doth punish Children for their Parents and Parents for their Childrens sins yet I conceive it not so to be understood here and we have a good warrant for a more charitable opinion of Job c 1. v. 5. because we read he sanctified his sons Job here is to be understood speaking of his own personal sins Sins of Infancy and Childhood could not so well be remembred but youthful sins may more easily be called to remembrance Ita Jobus ipse
marroâ— in your bones you are in the flower and prince of your age your spirits are vigorous your memories mosâ— retentive O then consecrate all the members of your bodies and faculties of your soules to the service of the Lord. We usually say Spes Ecclesiae in Juventute There are many hopefull young plantâ— in Gods garden they must bring â—orth more favory fruit in their elder age In a word let me exhort you so to spend your time as when you come to be old you may look back upon your young dayes with comsort and blesse God that hath seasoned you with his fear from your youth Both to old and young let me apply my self and fasten on them these few moving considerations which may be as so many 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or preservatives and meanes to prevent sinne 1. Consider seriously the omniscience of God so did Joseph 1 Consider the omniscience of God †Metaphora ab animalibus dissectis excoriatis Hyperius Gen. 39. 9. This was a Monitour to Job chap. 10 14. and Heb. 4. 13. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as I may say naked and anatomized before him Imagine God to be as the Arabians fansied 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 all eye to see thee He knowes thy thoughs penetrates thy secretest recesses knowes the Meanders windings and diverticles of thy heart Did men seriously consider that they are alwayes in the presence of an Omniscient Lord This consideration might prevent sinne 2. Consider as God knowes thy wayes so he keeps exact Records 2 Consider God keeps exact records Here is a Chirograph in the text for iniquities and he keeps a Book of remembrance of the Saints religious conferences together Mal. 3. 16. In a proper sense we cannot say that God keeps a Book the formality of writing down is infinitely below God This is a sigurative speech the meaning is that all that is thought done or spoken is alwayes before him Conscience likewise keepes a Book that one day will act the part of witness accuser and judge 3. Consider before hand what sinne will cost thee Reckon the 3 Consider before hand what sinne will cost thee cost of it Rom. 6. 21 old and young will have cause of shame as Peter Martyr * observes Who of understanding would be a slave to so unprofitable a master as sin is When you are tempted to sinne aske †Si vel Seni vel Juveni aliquid revocetur inmemoriam quod non recte videatur factum erubescunt ob dolorem dedecoris in quod sevident incurrisse Pet. Martin thy self the Question shall I displense an holy God shall I defile my soul wound my Conscience by sinne will there not be bitternes in the end When thou art tempted to uncleannesse consider â—ore hand that he that is abhorred of God is enticed of a Whore â—nd wouldest thou be abhorred of God I'have read that a young â—â—an thus tempted by a Whore bit off a peece of his Tongue that so he pain of it might divert him from so wicked a Temptation Say â—ot Whoâ—edome is a Trick of youth such youthfull tricks unless â—epented of will damne thy soule to all eternity When thou art empted to Immoderate Drinking consider before hand thy body â—hould be the Temple of the Holy Ghost shall I make it a Temâ—le for Bacchus will not dayes of mourning follow dayes of Jolliâ—ye â—nd Carrousing will not cups of trembling follow cups of healthâ—ng may not there be such an Hand-writing against me as was against Belshazzar In a word could men seriously premeditate aâ—orehand what sinne would cost them they would not so rashly â—dventure upon it to wound their conscience and displease so holy a Lord God 4. Consider the four last things Death and Judgment Hell and 4 Consider the four last things 1 Consider Death Heaven 1. Consider Death It s the statute law of Heaven That all shall dye and every one shal see death as we read Heb. 9. 27. Psal 8. 9 40. This life is of a short continuance compared to a flower a vapour a Weavers Shuttle Young dye as well as Old Upon this moment depends eternity And in eternity we return to the Land of the living We all stand at the doore of eternity we may be summond by death presently for ought we know So ought we to live every day as if it were our last day that we may have nothing to doe but to dye Wouldest thou have death call thee suddainly art thou prepared Dost thou so live as thou canst look the King of â—errours in the face and with comfort and confidence breath out thy soul unto Jesus Christ O therefore cleanse thy soul set upon the work of purification Trimme up thy soul to entertain Jesus Christ 2. Consider of the day of judgment 2 Cor. 5. 10 Consider before 2 Conâ—ider the day of Judgment hand that of Solomon Eccles 11. 9. Consider there will come a day of account As death leaves thee so judgment will find thee If thy peace be not made with God before thou dyest Judgment will return thee an enemy to Jesus Christ And if Christ be thy enemy who is thy Judge thou wilt wish that the hills might fall upon thee and that the mountaines might cover thee from the face of the Lamb. Let the consideration of the day of â—udgment be always in your thoughs and aske thy self the Question Doe I that which I can answere at the day of judgment shall I not be called to an account for these things 3. Consider the Torments of Hell the lot and portion of all 3 Consider the torments of Hell those who are unreconciled to Jesus Christ Aske thy self the Question doth not Whoredome Drunkeness c. lead thee away into the pit will not cursed delights in burning lusts end in eternall burnings Will not sinne cry aloud for its wages and bring with it but a dead pay 4. Consider of the joyes of Heaven the inheritance of the 4. Consider the joys of Heaven Saints noe unclean thing shall enter there nothing that defiles shall ever enter into the new Jerusalem Would I then be in Heaven hereafter Heaven must begin in me upon earth Doe I desire happiness I must labour to be holy Mark to whom blessedness is appropriated Psal 119. v. 1 To the undefiled and pure in heart Matth. 5. 8. Every one of these considerations seriously layd to heart may be preservatives against sinne In the next place I must prescribe some Directions which that I may doe I le descend to A third Use which shall be for direction You that would Use 3. For direction gladly have this Châ—rographum in my Text cancelled and be healed of the sores and wounds of sin I prescribe these means 1. â—e humbled to the dust for all your sins Be afflicted and Dir. 1. Be humbled for all your sins mourn let your laughter be turned into heavyness and your joy into mourning Let there