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
the old the starveling the blind the lame c. That man could never obey the Commandment so when the Lord biddeth us to remember to give up our youth to him if we spend this and our strength in sin we can never obey this Commandment for that time and strength is gone and our importent time crazy drowsy old age is left 4. From this Word Creatour God made all things for his glory and the more excellent any Creature is either in regard of its specifical nature or kind or in regard of its particular qualities and excellencies the more is it tyed to glorify God that made it such So among all earthly Creatures Man being made of the most excellent nature is most straitly tyed to glorify God the Creatour And among Men such as are in their youth and strength being endowed with the most excellent abilities ought more especially to remember him 5. Consider these Words Thy Creatour God is the Creatour of young Men as young Men. He did nor only give thee the being of a Man but the years the life the health the strength the vigour of a young Man He is the Author of thy youth the Creatour of thy strength he is thy Creatour in special he hath now Created that strength and ability in thee which he hath not yet Created in Children that which he hath taken from old Men. Thou hast that work of his now wrought upon and sheâ—ing it self in thee which is not in others and therefore Remember thy Creatour that hath Created that hot Blood that warmeth thy heart that quickness of apprehension and those lively Spirits that are within thee 6. Consider these Words In the dayes of thy youth daies and not years daies and not nights Thy youth is but a few May-daies it will presently be gone and therefore in those few daies that short time thou shouldest give up thy self to thy Creatour Could not ye Watch with me one hour a just reproof of our Saviour to his sleepy Disciples Could ye not afford me a few daies a just reproof of all silly souls who are not wise unto Salvation and think their youth too good too much to be given up to God It is not three hundred years that the Lord asketh at thy hands as at Henoch's nor Nine hundred and upwards as he required of other Patriaches but a few daies of youth Daiâ—s and not Nights The times of youth consist of Daies then is the Sun-shine the Night follow dark times of old age aches weakness sickness sleepiness Now because these are Daies they must be given up to God who is Light and not to the Devil who is the Prince of Darkness not to sins which are works of Darkness This is gross folly to give the Days of youth to Satan and to leave the dimme evening of our old declining age to God to give the good the best daies to Satan and the evil daies as they are called afterwards yea the worst to God CHAP. III. Vse 1. THis sheweth the great folly of young Men who think of all others in a Congregation that they have least reason to give any special heed and yield obedience unto the Word Preached Old Men they think had need to look about them they smell of the Winding-sheet the Grave groaneth for them an earthy cold benumeth their Limbs the beginnings of death are already upon them and have taken deep possession of them but as for themselves they are full of Life and feel no messengers of Death Life aboundeth in their Blood in their Spirits it is strongly seated in their Bones it beateth in their pulses it looketh out at their eyes and shineth in their faces there is no sign no shew of Death Alass poor souls Death doth not alwayes give any long time of warning it maketh many sudden surprizals as well as tedious and lingring seiges It hangeth up young Absalom invironed with his Warlike troops it sheddeth young Amnon's blood in the midst of his Cups while Jobs Sons and his Daughters were eating and drinking wine in their eldest Brothers house there came a great wind from the Wilderness and smote the four corners of the house and fâ—ll upon the young Men and they dyed Job 1. 18 19. In one night Death slâ—yeth the Sons and Heirs of Pharaoh and of all the Egyptians so that there was scarce one house where there was not one young Man dead How often hath the supream Lord of Life and Death taught us by evident examples that no age is privâ—ledged no years are exempted that the youngest cannot promise himself another year another day or hour ye that sit here old and young who knoweth when or where the next blow will light Sin hath perverted the order of Nature and put it out of course and therefore ye must not look that the same order should be kept in passing out which was in coming into the World and that those who came first should alwaies leave those behind them which were born after them The Son dyeth before the Father the Nephew before the Grand-father the Young before the Old the Heir before him that is in possession Sin hath let in Death into the World and that cometh in as an Enemy not upon parly and conditions bâ—â— as a Conqueror by a forcible entry and 〈◊〉 sacketh this City of the World and maketh no difference of Sex or Age but killeâ— and striketh on the right hanâ— and on thâ— left It hearkneth to no such plea Theâ—â— is an elder man There is a Woman that 〈◊〉 old when I was a Child let me alone I am content to yield when mine Auntients aâ—â— gone before me No if I will that he 〈◊〉 what is that to thee follow thou mâ— Some daies in the year are not near so loâ—â— as some others Some mens lives will bâ— reach the middle of some others their 〈◊〉 setteth at noon and the night is come upoâ— them before they have begun their daâ—â—â— work Therefore let young men learn wiâ—dom from the wise man yea from the Spâ—rit speaking in this Text Remembering the Creatour in the daies of their Youth And 〈◊〉 thou O young Man whatsoever thou heaâ—â—est concerning the wayes of God thinâ— that whatsoever remembrances are deliveâ—ed from the Word to put thee in mind of 〈◊〉 Creatour that they concern thee in especial 〈◊〉 there were none but young Men in a Parist that place should have special need of thâ— Word of God If there were no gray-heâ—â— in a Congregation yet there is need of spâ—cial Exhortations from the Word to mind such of their Creatour If thou hearest of present Repentance conceive that it is spoken to thee If the danger of continuing in sin and delaying conversion be set forâ—h in the Ministry of the Word know that this belongeth to thee in special manner who art in the daies of thy youth If thou hearest the charge of our Saviour Watch therefore left at any time your hearts be overcome with Surfeiting
and Drunkenness and the cares of this life and that day come upon you unawares Luk. 21. 34. Know that this is spoken unto thee and that thou in thy youth must not at any time give way to these things no not when friends meet nor when thou art urged and haled to it When Solomon saith My Son when sinners entice thee consent thou not Prov. 1. 10. Think that he speaketh to thee Whom doth the Compellation My Son better befit than the young Man when St. Paul saith God hath not called us unto uncle anness but unto holiness that every one of us should possess his vessel in sanctification and in honour not in the lust of Concupisence c. 1. These 4. 4 5. Believe 〈◊〉 that he speaketh unto thee who art in thy youth wherein he speaketh most plainly 2 Tim. 2. 22. Fly also youthful Lusts. CHAP. IV. Use 2. THis also sheweth another not able Errour of young Men who think they may freely take that liberty which otherâ— may not and walk more at large than thosâ— of elder years Ye see the holy Ghost crosse this conceit and calleth upon young Meâ— more especially to Remember their Creatouâ— Know therefore That when our Saviour saith Enter in at the strait Gate He speakeâ— unto you that are young and requireth thâ— of you in your youth as well as any otheâ— He directeth both old and young to comâ— this way to Heaven for broad is the way anâ— wide is the Gate that leadeth to Destruction and many there be which go in thereat becauâ—â— strait is the Gate and narrow is the waâ— which leadeth unto Life and few there be thâ— find it Mat. 7. 13 Our Saviour chargeâ— all to leave the broad way that will not 〈◊〉 into Destruction and therefore for younâ— Men to think that they may walk at large anâ— follow their Lusts is to imagine that theâ— have liberty to run into Damnation Therâ— is but one way and that is a narrow one but one Gate and that is a strait one thaâ— leadeth unto Life and they that would livâ— for ever must enter into Life by this straiâ— Gate and narrow way whether young or old If ye would know what allowance ye have in this kind it is no more than that which Solomon giveth in Eccles. 11. 9. Rejoyce O young man in thy youth and let thy heart chear thee in the daies of thy youth Take thy pleasure but so that thou make sure account for all these vanities and sicentiousness of youth to give a most strict account at the day of Judgment If thou wiâ—t tipple if thou wilt swear if thou wâ—lt â—â—le away thy time c. know for a certain that God will bring thee to Judgment for all these things Was it not to a young Mâ—n that our Saviour spake when he said Go and sell all that thou hast give to the poor and follow me Mar. 19. 21 22. Here was a narrow way and yet this was required of a young Man if he would be saved And though hâ— were young yet could he get no release of our Saviour but he goeth away with a sad and sorrowful heart The like in effect saith our Saviour to every young Man sell all that thou hast do away thy Lusts put away thy Drunkenness cast off Lying Swearing Idleness Pride Vanities and follow me The way of Christ is the strictest 〈◊〉 the narrowest path that ever Man went Now Christ will have young Men follow him and keep their feet in the narrow way which he hath gone before and tread in his steps I hope none will be so Blasphemous as to say that Christ did take this licentious course which young Men think they may take Well then if thou wilt enter into life thou must follow him and go in that narrow path wherein he walked It is to be observed that Christ was young and dyed young therefore if ye that are young look for Salvation by him ye must follow him in those waies of his youth All those good works all that holâ—ness whereby he fulfilled all righteousness these were the practises of his youth if then ye will have him for your Saviour who walked thus in his youth ye must follow him in your youth Christ went about doing good and thinkest thou that thou maist go about doing evil that thou maist run about hunting after idle meetings and ill company because thou art young and in the flower of thy youth No Christ was young when he went about doing good Act. 10. 38. And therefore if thou takest liberty to go about doing evil because thou art young thou art no Disciple of Christ. CHAP. V. Use 3. LEt me exhort you that are young That ye would effectually lay to heart these words of the holy-Ghost Remember now thy Creatour in the daies of thy youth Oh that you would now enter into a Covenant with the Lord and bind your selves resolvedly to seek your Creatour To you that are young the Spirit of God here speaketh Oh take heed of despising him that speaketh from heaven because of your youth but hear him so much the rather because he speaks to young Men and for this end let me urge you with some Motives 1. Consider what wrong it is to God to give Satan the best of thy time Under the Law the first-Fruits were to be given to God Levit. 23. 10. 14. And they might eat no bread until the Lord had the First-Fruits offered unto him So that he who should presume to eat any of his Corn before the Lord had his portion even a sheaf of the first-fruits he was no better than a Sacrilegious intruder upon the Lord's Possession So the Lord requireth of thee O young Man the first-Fruits of thy Life even thy youth and strength and if thou dost not offer and consecrate thy young years to the Lord thou dealest Sacrilegiously thou dost â—lienate the Lord's Portion thou deliverest Possessiâ—n unto Satan of that which God hath committed to thy trust to reserve wholly for him sike some unfaithful Tennant yielding up the possession to him that hath but apâ—â—tended Tirle to the prejudiâ—â— of the right owner Oh do not give thâ— first-Fruits unto the Devâ—l and think that God will be pleased with the Gleanings the refuse and scattered ears the dreggs of old age Offer it now to thy Prince see if he will accepâ— thee Malac. 1. 8. As if he had said Serve thy Princes Enemy in thy youth and strength and then come to the Courtâ— in thine old age limping with thy stilts aâ—â— crutches and say Mine old Master hath cast me off and now I will serve thee see then if he will entertain thee So it is in this case 2. Consider that God loveth cheerfulness in his services so many places of Scripture shew Rejoyce in the Lord c. I will run the wayes of thy Commandments saith David Quicken me O Lord c. Now youth is the most cheerful part of a mans Life then
doth the Psalmist return an answer sutable to these mens conceits when the question is moved Wherewithall shall a young man cleanse his way but quite contrary By taking heed thereto according to thy word Where ye see both the Rule by which and the manner how they are to frame their Courses requireth a special strictness The very Word of God that pure and holy Rule of Righteousness and not the customs of the time nor the ordinary practice nor lusts of youth must guide them and this Rule they must heed with much attention and watchfulness having one eye upon their ways another upon the word taking heed thereto according to the word ever marking the steps they tread and observing how it suiteth with the precious truth of God This is the wisdom of the Antient of daies and whatsoever is contrary to it gray hairs cannot exempt from folly CHAP. IV. SECT I. II. THis should perswade the younger sort not to make those daies evil which God hath made good Oh do not abuse your choycest daies to the basest employments Think the spring of your age too good for Satan too pretious for Lust for Drunkenness for Vanity too good to be so spent that in old age ye shall not be able to remember it without shame without a sting Ye know what the Lord spake long since to Israel If ye walk contrary unto me I also will walk contrary unto you How can ye walk more contrary unto God than to make those the worst daies which he hath made the best To have abused any of God's good Creatures under the Law had been sin to have profaned the first fruits a double sin to give any of our time to the service of sin is unworthy of a Christian but to abase the prime of Youth and the crown of our years the choicest of our daies to this slavery what is it but to set our selves to cross the Lord in the wisdom of his wayes and to make these daies evil because he hath made them good Regard not those who scoff in their carnal folly at the uniting of these two together Youth and Holiness as at an unequal match as if a young man and an old woman were joyned together in marriage Assure thy self that nothng can so well become the best daies as the best affections and the best conversation that nothing is more seemly for a vessel of honour than to be seasoned with true grace and sanctification even while it is now in the daies of Youth 1 Joh. 2. 13 14. I write unto you young men because ye have overcome the wicked one Again I have written unto you young men because ye are strong and the word of God abideth in you and ye have overcome the wicked one Here is the excellency of young men not that they have so much strength oâ— body or daring Spirits to challenge or lay others on the ground as that they have strength of grace and power of the Spirit to wrestle with Satan in all his temptationâ— and tread them under their feet when theâ— have the word of God abiding in them anâ— powerfully enabling them to wrestle witâ— Principalities and Powers and so to wrestlâ— as to overcome These are young men to whom the beloved Apostle of Christ vouchsafeth to write in a peculiar manner aâ— indeed such are young men whose Youthâ— man ought to despise SECT II. TAke heed then of making these goâ—â— daies of Youth to be evil daies whiâ—â— God hath made good daies Quest. But some will say perhaps hoâ— are they made evil daies Sol. I. I answer in general The daies of Youth good in themselves are made evil when they are spent in unregeneration spent in a state of impenitency without sound conversion to God without holy communion with him Every young man who is not brought home to God by unfeigned repentance in his Youth maketh the daies of his Youth to be evil daies Rom. 6. 20 21. When ye were the servants of Sin ye were free from righteousness what fruit had ye then in those things whereof ye are now ashamed for the end of those things is death Whiles a man is an unregenerate person he is a servant of Sin and all that while he maketh his daies evil daies his life an evil life for he is not able to shew any fruit that he hath reaped of all his works and wayes no true benefit no sound comfort ariseth out of all his courses So it is with old men that live in the service of sin without true regeneration In like manner it is in young men that are unregenerate let them do what they will or can let them fill themselves with all manner of earthly pleasures let them please themselves every way and do what they can to enjoy these dayes of Youth walking in the wayes of their own Heart and in the sight of their Eyes please their Senses of all sorts c. Nay let them spend their daies of Youth better than so even in Wars in Study and Learning in getting some useful commendable Trade yet so long as they are unregenerate and do not seriously remember turn to their Creator now in these daies of their Youth they have no true fruit worth the having of all their endeavours of all their daies of Youth Now doth not a man make his daies evil daies when he spendeth them so that no true good cometh of them when they bring forth more evil than good so much evil as that the good that might come of them is not good unto them for the end of these things is death When a man is still hastening to his destruction running oâ— towards his death as every one unconverteâ— is what fruit can there come of any thing he goeth about All ye that are young who put off repentance and are not regenerate nor labour to be so ye make the daies of your Youth which ye so rejoyce in evil daies cursed daies ye walk under the wrath and curse of God and are not freed from the sentence of condemnation Whiles ye are merry and jocund whiles your Hearts cheer you ye do but sport your selves in the midst of your own misery and dangers Canst thou enjoy one good day whiles thou hast no assurance for an hour to be free from the fire that never goeth out whiles thou standest accursed and hast the sentence of condemnation written upon thy conscience and not washed off by the blood of Christ spinkled by faith oh these are evil bitter daies if thou couldest discern them rightly wherein Heaven frowneth upon thee God is angry with thee and all thy sins remain unpardoned Therefore repent and make thy peace with God that so the daies of thy Youth may be good daies daies wherein thou maist be assured that God is appeased with thee daies wherein thou maist walk in the bright Sun-shine and light of his countenance daies wherein thou maist have thy fruit in holiness for the present and be
the heart is in the liveliest temper then the spirits are freshest and quickest and natural cheerfulness being Sanctified is a furtherance of spiritual joy The quickness of the natural temper which is in youth most vigorous is a good servant to quickning grace Think not that God is best pleased with the lumpish old age which many times is little more than a dead piece of Earth with a little portion a small remainder of life abiding in it God is the living God and he requireth living Sacrifices Rom. 12. 1. Now thy youth hath more life in it than thine old age There is as it were a close union between the Soul and Body in youth The Soul imparteth a more plentiful â—nfluence of Life unto the Body in youâ—h than â—n old age by the quickness and plenty of the Spirits which in youth are more abundent than in age Give up therefore this most living part of thy life thy young daies unto God and not only that part of life which partaketh more of Death than of life thâ—ne old decrepit and disabled age The hoary head is a Crown of Glory if it be found in a way of Righteousness Prov. 16. 31. Found He doth not say if it enter into the way of Righteousness but if it be Found there If a Man hath turned to God in his youth and persevered in upright walking before him until gray haires come upon him that Man needeth no Crown of Gold to adorn his head his hoary head is a Crown of Glory to him If under the Law a Man did burn the prime of his Beast in Sacrifice it was accepted yea when it was almost consumed even the remainders that were half burnt did yield a sweet savour to the Lord because the best was burnt also upon the Altar of the Lord. So let a Man consecrate the prime of his daies his youth to the Lord offer up this as a living Sacrifice and then even his worn old age which is like a Sacrifice half burnt and spent shall be exceeding sweet and pleasing to the Lord because the best was given up unto him whereas on the other side should any of the Priests have burned a Sacrifice upon the Altar of Baal and then when it was half burnt should have brought the gleanings and laid them upon the Altar of the Lord this would have been a grievous abomination in the sight of the Lord. So in this case c. Oh then Remember thy Creatour in thy youth lest he forget or despise thee in thine age Remember him in thy youth that thy hoar head may be found in the way of Righteousness and so may be a Crown of Glory and not a Spectacle of Reproach and Contempt unto thee 3. Consider especially the unspeakable danger of Sin confirmed and rooted with time wrought and wreathed into the heart and clasped in the affections by long custom in sin Oh when sin hath been thirty or forty years in growing and taking root it cleaveth like the skin to the bones like the Leprosy that was rooted in a wall which could not be taken away untill the wall were pulled down That sin which is in growing the whole time of a Mans youth during the best of his strength it is even a Wonder if it doth not accompany that Man to his Death-bed yea to the Judgment-seat of God I know the mercy of God is infinite and he calleth at the Eleventh hour but I am perswaded those are very few which are so called and especially very few if any of those who have had the means of Grace in their youth and regarded them not Oh this willful hardning of the heart is dreadful This continuing in sin against knowledge this with-holding the truth in unrighteousness moveth the Lord to give men over to a Reprobate sence Rom. 1. 21 24 25 28. Into such a state that he becometh uncapable unteachable that neither blessings nor crosses neither the Rod nor the Word neither sickness nor health neither gray haris nor the approach of Death can work him to to sound Conversion Ah poor forsaken Soul such a one may come to say with Saul God hath forsaken me A speech that might rend a render heart to hear it I speak not this to bring you to despair but to stirr you up to speedy Repentance that ye may prevent this desperate and woful condition CHAP. I. IN the last place let me speak a few words to Parents and old People 1. To Parents Ye that are Parents labour ye to season the very Child-hood of your Sons and Daughters with the true knowledg and fear of God pray over them daily instruct exhort rebuke and use all good means that the prime of their daies may be given up to God Teach them to Remember their Creatour in their Childhood that they may neither forget him in their youth nor forsake him in their old age I fear that most Parents among us by neglecting their Duty herein are guilty of their Childrens Destruction 2. To the Aged Ye that are grown old and have not remembred your Creatour in your younger daies whose bones are full of the sins of your youth Oh know that your case is exceeding dangerous therefore bewaile your lives whereby ye have so much dishonoured your Maker humble and judge your selves in the bitterness of your Souls cry continually and importunately in the ears of the Lord that if it be possible the sins of your youth and the long continued wickedness of your Lives may be forgiven you that the often resistance which ye have made against the spirit of God may be pardoned if it be possible that the frequent casting of the Word of God behind thy back may be forgiven Oh how odious and contemptible is the hoary head found in the way of wickedness in a state of impenitency What is an old Drunkard or Adulterer a gray-headed Swearer an old Covetous Worldling an hoary headed impenitent person but even a monster among Men What dost thou not yet remember thy Creatour not in old age not at fifty at sixty or seventy years Oh wreched security Awake awake unto Righteousness unto Repentance ye old ones that sleep in sin lest ye sleep the sleep of everlasting Death and never behold the face of God in Righteousness SERMON III. Eccles. 12. 1. Remember now thy Creatour in the daies of thy Youth c. CHAP. I. BEsides what hath been already observed something yet may be further noted Viz. Observ. That Grace and Holiness are exceeding fit and no way unseemly for the younger sort Man's Life hath in some regards been compared to a Comedy or Enterlude Acted upon the Theatre or Sage of this World and the truth is many a Mans life is but a Play and many in their courses do but act other mens parts not in sincerity express their own inward dispositions And therefore that decorum which they suppose may grace them in the eyes of Men is the thing they most of all affect and aim
at But this is Man's misery that his Eye is now not single nor can he rightly discern what becometh him so that many times he shunneth those things as unseemly which would be his greatest ornaments and goeth about to deck himself with such things as do but lay open his nakedness and discover his shame The Apostle saith that long hair which is a Womans ornament is a Man's shame If a man wear long hair it is folly and shame to him 1 Cor. 11. And yet many men account this a special ornament whereas indeed it doth as ill become them as a Distaff doth almost as ill as a womans Garment Thus it is in many other things disguised fashions c. But besides these there seemeth to be a conceipt among Men that a licentious liberty an unlimited looseness of Conversation becometh the younger sort in the daies of their youth and that nothing is more unseemly for that age than an humble holy subjection and obedience to the Gospel of Jesus Christ. But here ye see the wise Man who was a Man that did much affect decorum whilst he continued in his integrity as appeareth by that which the Queen of Sheba observed even to an extasy I Kings 10. 4 5. And when the Queen of Sheba had seen all Solomon 's Wisdom and the House that he had built and the Meat of his Table and the sitting of his Servants and the attendance of his Ministers and their Apparrel and his Cup-bearers and his Assent by which he went up to the House of the Lord there was no more Spirit in her And so ye may gather by many passages of his story how exact he was in observing decorum and shewing forth his Royal Magnificence according to his place He I say that best knew what was comely and seemly for young Men Sheweth here that it is not only good but seemly for them even in the daies of youth to be seriously mindful of their Creatour and so in all things to shew themselves as Men that have him and his fear before their Eyes For to omit this that whatsoever is good is also comely being suitable to the holiness and purity of God who is most glorious and beautiful it is plain here by the opposition that is made between the daies of youth and old age that he commendeth it to them in special as a thing exceeding fit and seemly for the younger sort Remember thy Creatour in the daies of thy youth whilst the evil daies come not As if he had said It is a most absurd and unseemly thing not to be truly mindful of him that made us in our best daies but then to begin when the evil daies come And if you mark it is plain by those passages that follow That he still fastens a notorious absurdity and unseemliness upon this carriage of Men who defer till the last The years draw nigh when thou shalt say I have no pleasure in them How absurd and unseemly then to give up thy self to God when thou art weary of thy self and not before while the Sun or the Moon or the Starrs be not Darkned and the Clouds return after the Rain A most absurd thing to give all the cleer Sun-shiny daies of youth to sin to lose all thy good daies wasting and wearing them out in vanity and then in the dull cloudy rainy times of old age which are most unfit for employment to begin to serve the Lord and so in the verses following So that it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an absurd thing or a thing out of place an unseemly and uncomely thing for young men to live unmindful of their Creatour and of the end of their Creation whilst they are young and to leave him nothing but the Lame and Blind Sacrifices of their decrepit age which the Psalmist sheweth plainly Psal. 119. 9. Wherewithal shall a young Man cleanse his way by taking heed thereto according to thy Word That which is cleanly ye know is comely Now the Psalmist sheweth that if they that be young will walk in clean waves they must take heed to the Word of God and follow the light of it Ye know that a fair clean way is more pleasant and comely by farr than a foul deep miry way and it is more comely for a man to walk in such a way if he can than to be mired with dirt in a foul way So the Psalmist sheweth That then a young Man walketh in a clean way and so in a comely manner when he followeth and obeyeth the Word of God iâ— an holy and gracious Conversation On thâ— other side when he casteth the Word behind his back and walketh in the Lusts of his own heart followeth his own will and seeketh to please himself in all things he walketh in a foul dirty way and is bemired 〈◊〉 it were with Drunkenness or Whore doâ—â— or Idleness or Prophaneness c. And hâ— carriage hath no more true comeliness in iâ— than his clothes have when he falleth in the mire CHAP. II. THis we might see plainly if we did bâ— consider the nature and temperâ—â— youth and then think what correspondeâ—cy and suitableness there is between it 〈◊〉 true grace and holiness He that will maâ—â— a comely garment for another must not only make one part of it proportionable to anâ—ther but must take measure of him that 〈◊〉 to wear it that it may be comely and fit iâ— him A Man's garment though never 〈◊〉 comely and proportionable in it self will nâ—ver be comely and fit for a Child Here then let us take measure of youth and see how well it will become him to put on the new Man to put on the Lord Jesus 1. Hath the young man a special quickness of witt and apprehension what can become him better than to search into the glorious Mysteries of Christ's holy Gospel and not content himself with a few answers committed to Memory which he is able to fit to some questions of Chatechism but seriously and with most earnest endeavours to study the Doctrine of Godliness and carefully to learn that wisdom which is from above There is no knowledge can so well become the best witt and understanding as the best and most excellent knowledge and that is the true saving knowledge of God of Christ Crucified which St. Paul esteemed incomparably better than all his other learning This will beautify the freshest and most sparkling witt it will make the very Spirit of a Man shine within him This was young Timothy's ornament 2 Tim. 3. 15. From a child thou hast known the holy Scriptures which are able to make thee wise unto Salvation through faith which is in Christ Jesus That wisdom must needs beautify a young Mans mind which maketh him wise unto Salvation wise for Heaven which putteth such a light into him as is suitable to Heaven and Everlasting light which is like the wisdom of the Saints and Angels above of which knowledge St. Paul saith 2 Cor. 4.
that are young and yet enjoy the good daies of your life do not ye make them evil Remember your Creator in the daies of your Youth take heed to your ways according to the word of God so shall these daies indeed be good daies to you and you shall prepare your selves either for an honourable Old Age or for a blessed end and an happy death preventing the evils of Old Age and putting you in possession of everlasting life which never seeleth the decays of Age. Finally let me in a word beseech those who have already out-lived their best daies to look back seriously and speedily upon the times and courses of their Youth and see how those daies have been spent observing what matter of joy and thanksgiving or what causes of grief and humiliation they may find and accordingly to be affected If you have made them evil daies how should you mourn for this How should you seek God now that it draweth towards the eleventh hour before the night cometh when no man can work which burieth all secure loiterers and unprepared ones in an everlasting night of utter darkness where is weeping and gnâ—shing of teeth The night cometh the darkness is coming yet before it cometh do ye that great work that your Soul may live and not die eternally CHAP. V. Eccles. 12. 1 before the evil days come OF the next point I shall speak very briefly and that is this Observ. That the daies of Old Age are evil daies So the Spirit of God here calleth them This the Holy Ghost here and in other Verses of this Chapter sheweth in divers circumstances Here he saith They are daies wherein there is no pleasure daies wherein there is much matter of grief and vexation little contentment when a man's life is like gloomy daies such as St. Paul met with in his Sea-voyage when neither Sun nor Starrs for many daies appeared to such daies Old Age is here compared daies of darkness wherein Sun Moon and Starrs have their light hidden and darkened and the Clouds return after the Rain Though the showres fall yet it doth not clear up but the Clouds grow up and gather together again so it is in Old Age the end of one trouble is but the begnning of another affliction like to that In the words following these evils of Old Age are more particularly expressed and numbred up The keepers of the house do tremble the arms which are to guard and defend the body shake with the Palsey the strong men the Leggs which are the pillars to bear up this house of clay begin to fail with weakness and to double under their burthen like posts worn and weakened with age The Grinders the Teeth cease because they are few and the Windows shall be darkned c. In a word we may summe up the evils of these Aged daies in these two heads Evils of Loss and Evils of Sense The loss of Contentments in God's good blessings the loss of ability for many good Offices on the other side the suffering of many inconveniences in body and mind which maketh a man a burthen to himself being burthened with such an heap of years CHAP. VI. Use. THe use of this is to renew the former Exhortation to the younger sort that they may prevent these evil daies and remove the evil of them by timely repentance and sincere obedience in their Youth Impenitency and ungodliness makes the good daies of Youth to become evil daies repentance and an holy conversation make the evil daies of Old Age to be good Godliness is profitable to all things saith the Apostle and so it is profitable for all times for times of Youth as well as times of Old Age for health for sickness for life for death it shall do thee good and not evil all thy daies If Old Age bring so many inconveniences with it how careful shouldest thou be to remove the guilt of thy sins before the burthen of Old Age cometh upon thee If these wounds of thy conscience be truly healed by the blood of Christ aforehand sprinkled on by the hand of faith then shall thy Spirit be enabled to bear the infirmities of Old Age yea thou shalt be able to do all things through the Spirit of Christ strengthening and supporting thee Oh how miserably is that poor Soul burthened that hath an heap of years and an heap of sins unpardoned lying upon it but how blessed how honourable is the gray hoary head found in the way of righteousness whose unrighteousness is forgiven whose sin is covered Such shall be Trees planted in the house of the Lord which in their Old Age shall be more and more far and flourishing and their last works as it is said of the Church of Thyatira Revel 2 19. shall be more than the first their last daies better than the first Such a good old age they shall have as divers of the Saints are said to have had Labour then so to live now that the evils of your Age may be mitigated and removed But on the other side how evil and wretched must those daies of Old Age be which are accompanied with the guilt of many sins when years encrease and wickedness encreaseth when a man will not be admonished but as he hath been rebellious in his Youth so he will be obstinate in his Old Age Oh take heed of this if these evil daies have overtaken thee before thou hast put away thy sins before thou hast sought the Lord with all thy heart repent now in the anguish and bitterness of thy soul. SERMON V. Eccles. 12. 1. before the evil days come c. CHAP. I. THus ye have heard how Old Age is said to consist of evil daies now here we see how the Holy Ghost doth call away the thoughts of young men from the pleasures and vanities of Youth wherein they are usually drowned and over-whelmed and giveth them a foresight of a change letteth them know that it will not alwayes be thus with them they must look for other times hereafter to pass over them now they have their good daies their daies of Youth but they must perswade themselves there be other daies coming these good daies will not last alwayes Hence I observe Observ. That it is Christian wisdom to foresee and provide for changes ere they come it is a brutish and sensual folly to have the Heart so possessed and taken up with present prosperity and earthly contentments of any kind as not to have any serious and effectual regard of such changes as may be brought upon us Therefore the Spirit of God having to do with young men in this place who did please themselves in themselves and in their present youthful wayes delights and contentments he setteth before their eyes a lively image of Old Age with the many evils grievances and blemishes of it yea he leadeth them along to the death-bed and hangeth out their winding-sheet before their eyes and by the way presenteth them with many objects unpleasing
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
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
is the reporach of both when as they say of a Child that he is a drunkard or a swearer his Father was so before him How doth St. John honour the elect Lady in his Epistle to her with a praiseful memorial 2 Epist. Joh. 4. I rejoyced greatly that I found of thy Children walking in truth as we have received a commandment from the Father IV. A wise Son is an honour to a godly Father A wise Son maketh a glad Father Prov. 10. 1. So in Prov. 23. 15. My Son if thine heartâ—le wise my heart shall rejoyce even mine Such a Son is an honour to his Father while he liveth My Son be wise and make my heart glad that I may answer him that reproacheth me Prov. 27. 11. Men desire to leave memorials behind them a wise and godly Son is a better Monument of a Father than a stately Pallace left behind him Absalom having no Son he built him a Pillar to keep his Name in remembrance 2 Sam. 18. 18. A grave Divine tells us of an ancient Minister of good note in this Nation who being unmarried himself reasoned with a married Gentlewoman about the best Estate of the two pleading his great freedom from family cares and for his studies She calleth a Child of hers and catechizeth him before the Minister Now Sir said she you had need serve God while you live for he shall get no glory by you in this world when you are dead This Child may honour God when I am dead and gone and others that may come from him to the worlds end Godly Children as they are an honour and comfort to their Parents while they live so they honour the memory of their Parents when they are dead But as for foolish and wicked Children they are like Peacocks which uncover the house where they roost or the Ivy that pulls down the wall that holds it up V. Parents and Children will be mutual crowns and glory to each other at the day of Judgement When the Father shall present his godly Children before Christ Lord here are the Children whom thou hast given me blessing and praising God for them how will the Children bless God for such a Father and bless the Father for his example and pious instructions CHAP. V. Use. I. THis may serve for a just reproof of those Fathers who live in swearing whoredom drunkenness oppression and so are a shame and reproach to their Children and regard not though their Sons likewise to their shâ—me and reproach be a stinking generation and family walking in their sins Diogenes when he saw a young man drunk said the reason was because his Father begat him when he was drunk In like manner when he saw a young man beating his Father he said he doth it because his Father did neglect his duty to him in bringing him up The wicked lives and dissolute conversations of Fathers is the cause of their Sons wickedness Hearken to me all ye Parents let me demand of you Are not ye the propagators of original sin to your Children which maketh them Children of wrath and heirs of damnation Will not ye rest there but must you needs by your wicked and licencious conversation make them twofold more the Children of Hell Hast not thou sins enough to answer for but thou must have their sins upon thy score too Ye wicked Parents that sin in the sight of your Children you draw them to sin as you do a Parents sin committed in the sight of a Child is a double sin It is said of a corrupt generation Hos. 2. 3 4. Their Mother plaid the Harlot and they are the Children of whoredoms The Holy Ghost seemeth to give in this as the reason why the Children are the Children of whoredoms viz. Because their Mother plaid the Harlot so that there was a succession of wickedness among them Take heed therefore O ye Parents of breathing infection upon your Children to make them like your selves in wickedness and the guilt of your sins and to bring them to partake of God 's Judgements together with your selves The Switzers foresaw this who enacted a Law that if a Child were condemned to die the Father should execute him because that usually the neglect and evil carriage of Parents is the fountain of all misery and wickedness in their Children Oh what cruel Parents are they to their Children that will lie swear curse in the hearing of their Children that will teach them to lie to game to steal to use deceit to break the Sabbath as if they would have them to learn the Devils Carechism without book Thou that art a Father of Children consider thou that at the resurrection day thy Children whose damnation thou didst further by thy wicked example will curse thee to thy face Cursed be that Father that begat me and the Womb that bare me and the Paps that gave me suck Oh! that there had been news brought to my Father that a Toad or a Snake had been born to him when it was said there is a man-child born Then will the Son cry out in Hell-torments I had never come into this place of torment had not my Father been had he given me good instruction a good example I had not been cast into this dark dungeon I learnt to curse and blaspheme from that cursed blasphemous Father I learn'd to be drunk from that drunken Father I learn'd to mock at piety and holiness to scoff at the wayes and people of God of that scoffing Father I learn'd to prophane the Sabbath I neglected Prayers in my family I neglected the hearing of the Word for my Father did so before me he was an Atheist and so was I. Oh that I had been his currish Dog his filthy Hog rather than his beloved Son As they in Rome said of Nero because of his cruelty it were better be Nero's Hog than his Son Oh how will such Children be ready to cast fire-brands in the faces of such wicked Parents when they are in Hell-flames together CHAP. VI. II. This may reprove those Parents who labour more to make their Children rich great glorious in the eye of the world than to make them gracious and glorious in the eye of God who care not by what unjust means they scrape their wealth together to leave behind them a rich posterity and care not that their Children be enriched with grace that drown themselves in perdition and destruction for their Childrens greatness in the world Salvian hath an excellent Meditation upon the rich man in the Gospel that laid up much riches together With his goods saith Salvian he prepareth happiness for others misery for himself mirth and jollity for others tears and sorrow for himself a short pleasure for others everlasting torment for himself His heirs that possessed his wealth and substance did game take their ease eat drink and were merry and this poor covetous wretch was howling and roaring weeping and wailing in Hell Oh what fools are those
Fathers They dealt proudly they hardened their necks c. Furthermore observe they did not insist upon the sins of their immediate Progeniâ—ors but upon the sins and rebellions of their Fathers that came out of the Land of Egypt and first inhabited Canaan They make mention of their Fathers sins as if all their mâ—sery came upon them chiefly for their Fathers Sins rather than for their own Sins What reason can there be assigned why the Holy Ghost makes such a record of their Confession of their Fathers Sins rather than of their own if it be not to convince and shew what we ought to do viz. Not only to lay our own sins to heart and to confess them before God but also the sins of our Fathers as also to shew us that the iniquities of our Fathers do bring the dreadful Judgements of God like a flood upon us as well as our own sins Jerem. 3. 25. We lie down in our shame and our confusion covereth us for we have sinned against the Lord our God we and our Fathers from our Youth even to this day and have not obeyed the Voice of the Lord our God And Jerem. 16. 19. The Prophet cries out thus to God O Lord my strength and my fortress and my refuge in the day of affliction the Gentiles shall come unto thee from the ends of the earth and shall say surely our Fathers have inherited lies vanity and things wherein there is no profit Lam. 5. 7. The Church cries out Our Fathers have sinned and are not and we have born their iniquities SECT II. ONe reason why we should be humbled for the sins of our Fathers as well as for our own is because God hath threatned and accordingly hath visited the sins of the Fathers upon their Children Their Idolatries have brought destruction on their posterity the Fathers-adulteries have brought the Children to a morsel of bread That God hath threatned to visit the sins of the Fathers on the Children you find in the second Commandement visiting the sins of the Fathers upon the Children unto the third and fourth generation So Exod. 34. 7. That God hath visited Children with Plagues for the Iniquities of their Fathers there are manifold sad instances of it Numb 14. 32 33. Ye may see a double punishment threatened â— Against the Fathers who murmured But as for you your carkesses shall fall in this wilderness vers 32. 2. Against the Children who certainly did not partake in that Sin for many of them were Infants vers 33. And your Children shall wander in the wilderness forty years and bear your whoredoms untill your carkeisses be wasted in the wilderness 1. Sam. 15. 3. The Lord commandeth Saul to go and smite Amalek and utterly to destroy all that they have and spare them not but slay both man and woman infant and suckling oxe and sheep camel and ass Now see what reason the Lord renders why Saul should put all the Amalakites to the sword vers 2. Thus saith the Lord of Hosts I remember what Amalek did to Israel how he laid wait for him in the way when he came up from Egypt Now the Children must be destroyed for the sins of their Progenitors So the Infants and little Children of the Sodomites perished by fire and brimstone for the horrid abominations which their Fathers had committed What a dreadful Judgement did God inflict upon old Eli for his sin So the Lord told David that the Sword should never depart from his house because of his sin 2. Sam. 12. 9 10. How did God visit Saul's perfidiousness to the Gibeonites on his posterity 2. Sam. 21. 1. There is a double Judgement he visited the Kingdom with Famine for three years vers 1. and visited his Children with a cursed and shameful death vers 6. they were all hanged How did our Saviour threaten the Jewes with all the blood which their Fathers had shed causelesly Wherefore behold I send unto you Prophets and wise men and Scribes and some of them ye shall kill and crucifie and some of them shall ye scourge in your Synagogues and persecute them from City to City That upon you may come all the righteous blood shed upon the earth from the blood of righteous Abel unto the blood of Zacharias the Son of Barachias whom ye slew between the Temple and the Altar Matth. 23. 34 35. And is not the blood of Christ upon the Children of the Jewes unto this day I have brought the more Instances to shew the truth how God doth punish the Children for the sins of their Fathers to convince us of what concernment it is for us to confess their sins before the Lord as well as our own and to deterr Fathers from sinning against God Ye may see that Fathers in sinning do not only sin to their own destruction but to the destruction of the Children that are yet unborn ye lay up Estates and Portions for your Children and God layes up wrath and vengeance which shall consume both them and ther Estates CHAP. X. NOw because there are objections which perhaps may arise in your thoughts against this Doctrine and they seem to be grounded on Scripture I shall endeavour to remove them Object But it is said Ezek. 18. 4. The Soul that sinneth it shall die vers 18. as for his Father because he cruelly oppressed spoiled his brother by violence and did that which is not good among his people lo even he shall die in his iniquity So in Jerem. 31. 29 30. In those dayes they shall say no more the Fathers have eaten sour grapes and the Childrens teeth are set on edge but every one shall die for his own iniquity and every man that eateth the sour grapes his teeth shall be set on edge How can these Scriptures be reconciled with that in the second commandment where God is said to visit the sins of the Fathers upon the Children to the third and fourth generation c. how can it agree with these dispensations of Judgements Sol. There are divers answers given hereunto I. Origen and some others make an allegorical Interpretation and say that by the third and fourth generation is not meant Children but so many degrees of sins as if God would spare men for the first and second fault and punish the third and fourth But this is a false and foolish conceit because God sometimes punisheth men for the first sin God chastised David for one act of adultery II. Some answer it by distinction of civil and divine punishments The Civil Law which God made for the Common-wealth of Israel did forbid to put the Child to death for the sin of the Father as Deut. 24. 16. The Fathers shall not be put to death for the Children nor shall the Children be put to death for the Fathers Every man shall be put to death for his own sin But God who is the supreme Judge of the whole world and is not tied to humane Law punisheth Children for their Fathers sins
acknowledgeth We our Kings our Princes our Fathers and all Israel have sinned CHAP. XI GReat are the benefits which may redound to Children sincerely confessing the iniquities of their Fathers as well as their own sins The Promise is made Levit. 26. 40 41 42. If they shall confess their iniquity and the iniquity of their Fathers with their trespass which they have trespassed against me and that also they have walked contrary to me and that I have also walked contrary to them c. Then will I remember my Covenant with Jacob and also my Covenant with Isaac and also my Covenant with Abraham will I remember and I will remember the Land 1. Sometime it procureth and obtaineth a delay and putting off the pouring forth the wrath of God upon a Family Person or Nation God oftentimes delayeth the punishments not remitting the sins As upon Ahab's humiliation he delayed the punishment but did not remit the sins of him and his house yet for his humiliation the punishment should be prorogued to his Son's daies 2 Reg. 21. 29. Upon Moses his humiliation for Israels murmuring he remitted the execution of his wrath but remitted not their sin Numb 14. 18. ad 23. We have a clear Instance for this in Josiah who humbled himself for the iniquities of his Fathers and the sins of Israel and the Lord put off the execution of his wrath till he was laid in his grave 2 Chron. 34. 21 24 ad 28. Perhaps the second generation may die in peace or it may be the third and the fourth generation shall bear the iniquities of their Fathers it is no small mercy that wrath breaks not in upon the first generation 2. If it doth not keep off and procure delay of execution but wrath from the Lord breaks in upon uâ— yet it may mitigate the wrath of God so that God though justly he might yet proceeds not to a final devastation of Persons Families and Kingdoms but a remnant may and shall escape Jerem. 39. 16 17 18. Thus God bids Jeremy tell Ebed-melech the Ethiopian that though he would bring his words upon the City of Jerusalem for evil yet say thou to him I will surely deliver thee and thou shalt not fall by the Sword but thy life shall be for a prey unto thee because thou hast put thy trust in me saith the Lord. And that God made them not as Sodom and Gomorrha but left a remnant Ezra acknowledgeth in his confession Ezra 9. 8. And now for a little space grace hath been shewed from the Lord our God to leave us a remnant to escape and to give us a nail in his holy place that our God may lighten our eyes and give us a little reviving in our bondage When people are generally stubborn and wicked God sometimes makes a full end of them when their determinate day of visitation is come upon them he overthrows Families as he overthrew Sodom and Gomorrha cutting down root and branch and casting them into the fire 3. Sometimes it procureth a shortening of the day of visitation God will not lengthen out their judgement will not as justly he might spin out their time of calamity For mine elects sake these dayes of calamity shall be shortened The day of Jerusalem's calamity should be shortened for his elâ—ct which were in it 4. If God yet visit the iniquities of our Fathers upon us he will change the nature of our punishments though they be to the destruction of our estates and bodies yet they shall be to the Salvation of our Souls in the day of the Lord Jesus he will inflict them upon us as trials and fatherly chastisements doing us good in the latter end though in relation to the iniquities of our Fathers they be sore punishments Moreover we ought to be humbled for the sins of our Fathers because God was dishonoured by them Nehemiah was ashamed and confounded for his Fathers sins as well as his own That God was dishonoured in former years grieveth a godly heart as well as in present times Besides the sins of our Fathers are reproaches to us That men should say of such a man his Father before him was a drunkard an oppressour an idolater so was his Grand-Father his Great-Grand-Father before him this is a reproach unto the Family the best way to wipe off the reproach is for the posterity to mourn for their Fathers sins the godliness of Children will be some covering to their Fathers nakedness But if our Fathers greatly provoked the Lord and we are not humbled for their sins but walk in the steps of our evil Progenitors then hear what the Lord saith to such Isai. 14. 20 21 22. The seed of evil doers shall never be renowned prepare slaughter for his Children for the iniquity of their Fathers that they do not rise nor possess the Land nor fill the face of the world with Cities for I will rise up against them saith the Lord of Hosts and cut off from Babylon the Name and Remnant and Son and Nephew saith the Lord. FINIS August Epist. ad Licent 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 St. Augustin saith of this Non humanâ— operi tribuerim sed divino Epist. 130. Cassian Instit Lib. 5. ca. 32. Cyprian de â—apsis 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2 Kings Chap. 9. Diis Parentibus nunquam satis fit Aristot. Gregor Epist lib. 1. Bâ—nis suis aliis praeparat beatitudinom sibi miseriam aliis gaudia sibi lachrymas aliis voluptatem brevem sibi ignem perpetuum Salvian Let thy little Children keep thee from sin said the Poet Juvenal Martyr in 2 Reg. cap. 2. Bolton's Direct p. 19. Woodw Child's Patrim Agust Serm. 33. ad Fratres in Eremo