Life and Death, Sermon 1

Life and Death · Sermon 1

p. 1THE FIRST SERMON.

ECCLES. chap. 12. verſ. 1.

Remember thy Creator in the dayes of thy youth, before the euill dayes come and yeares approach wherein thou ſhalt ſay, I hauehave no pleaſure in them.

THis Booke of Eccleſiaſtes was written by Salomon after hee was fallen from the good way of vertue to the high way of ſinne and prophaneneſſe, forgetting his God and forſaken of Wiſedom, whereof hee had great gifts when he was young, and when hee followed p. 2the wiſedome which is of God. And, he calleth it the Booke of the Preacher, as if he ſhould hauehave called it the Booke of his Retractations. His end of writing it was, That it might remaine in the Librarie of the holie Ghoſt, as a teſtimonie vnderunder his owne hand, of his turning from God by errour of life, and of his returning to him by repentance: where hee ſheweth (hauing ſeene all things in his wiſedome) that men can neuer bee happie in, or for theſe things, wherein the men of the earth repoſe chiefe happineſſe. And this hee teacheth by his owne deere-bought experience: for hauing tried all things, as mirth, and wiues, & buildings, and beautie, and riches, and honour, and the like; he confeſſeth, that as a Horſe in a mill, after he had gone in his long circuit or blind maze of twentie yeares, prouing concluſions, and trying nouelties, hee found himſelfe to be where he was at firſt, and further from God and goodneſſe p. 3at the end of his wearie courſe, than at the beginning; wherein he had proceeded to deſtruction, if God by his mercifull arreſt had not ſtayed him. Therefore, returning into the fauour of God, and wearied with the errours of his fooliſh way, he concludeth in this Book, that all is vanitie vnderunder the Sun. More ſpecially in this Chapter, hauing in the former diſſwaded his young man from that follie that had almoſt vndone him, and raigneth in young yeares, wiſhing him not onelyonly to flee the concupiſcences of youth, and all habit of mind in them, but to giuegive no way to his corruptſenſes, leſt they proue baits to catch him, and hookes to choke him (being taken) with preſent deſtruction and certaine death: he here ſheweth him the meane by which this young man and all men may eſcape ſo great daunger, and that is, a carefull walking in the ſight of God, and obedience to God in the ſight of men, furthered by remembrance. For as the p. 4forgetfulneſſe of God is a great attractiue to ſinne, ſo they ſinne not ſo commonly, nor greedily, that remember their Maker. So much in general for the occaſion and author of this worthie Booke, and ſubiect of this Chapter. So I come to the words now read.

And they containe an exhortation, and the reaſons by which it is amplified: The exhortation is to remember: wherein two things may be conſidered, the perſon to bee remembred, and the time of remembring him The reaſons are (likewiſe) two: the firſt is taken from the impediments that old age giueth to Gods ſeruice: the other from the incommodities of mans laſt ſickeneſſe.

The exhortation ſtandeth thus, If thou wilt conſtantly doe the works of holineſſe to God, neuer let it ſlip out of the meditation of thy heart that God doth require of thee by right of creation that thou godlily ſerue Him all the daies of thy life. p. 5And the doctrine from hence is: Doctr. 1 The remembrance of God, that is the hauing of Him alway before vsus, in His infinite holines, wiſdome, goodnes, power, truth, is a ſpeciall meane for religion, and His true feare in our waies. Thus Dauid reaſoned: I hauehave ſet the Lord alwaies before me, that is, God was euer in my mind to ſerue Him and feare Him; therefore I ſhall not ſlide, that is, God hath ſet my feet vponupon a rocke, and in the ſlipperie waies of ſuch as forget God, I ſhall not be moued. He conſidereth that, at all times and in all places, God was preſent with Him; both (as a Lord) to ſurnay His waies, left he ſhould ſlip groſely, and (as a Father) to comfort Him, when He ſlipt of infirmitie; therefore Hee kept his heart in continuall awe, preparing it for the Lords preſence. The Lord all ſufficient requireth of Abraham that He would walke before Him, Gen. 17.1. that is, that He would make Him the Arbiter of His thoughts, the Interpreter of His words, the p. 6Lord of His waies, and commit all His doings to Him; and then will Abraham, without all queſtion, make the Lord His feare, and doe all His workes in His name. In Micah this is the Queſtion; wherewith ſhall I come before the Lord, and bowe my ſelfe before the high God? Mic. 6.6. that is, how ſhall I pleaſe God in my waies, and reſt on His will? and the anſwere is made by Micah, or rather the Lord by Him: Hee hath ſhewed thee O man what is good, and that is, to humble thy ſelfe to walke with thy God. verſe 8, the meaning is, that thou ſhouldſt alway ſet Him in thy ſight, beleeuing that He doth guide and gouerne thee. And ſurely when wee behold the Lord in His promiſes of reconciliation, that He is at peace with vsus; of ſanctification, that He will renew vsus; and of prouidence and ſafetie, that (for our good) He will watch ouer vsus, being at our right hand by His Angels, and at our left, by His creatures, we cannot chuſe but reuerence and p. 7louelove Him, at leaſt feare to ſinne againſt Him becauſe of His infinite goodnes and power. In the 116. Pſalm, the Prophet Dauid, after ſome notable cauſe of thankfulnes for His deliuerance from death ſo neere by Sauls purſuit, becauſe He would remember, by obedience, what God did for Him in that wofull houre; doth promiſe to walke before the Lord, that is, diligently to attend & do His cōmandemēts, in the Land of the Liuing: that is, alwaies on Earth, & ſpecially in His temple. It is euident (therefore) that this hauing of God in our ſight, and before vsus by remembrance, is a notable ſpurre to vertue and godlines, and ſtrong bit from vice and prophanenes. The reaſons. As the wicked are ſaid not to ſerue God becauſe they forget Him; Pſ. 9.17. & 106.21. ſo the godly are ſaid, purely to worſhip Him, becauſe they remember His name. Alſo, the remembrance of the end maketh wiſe, as the forgetting of it cauſeth ſollie. p. 8Secondly, the Maſters eye keepeth the Seruant in awe: ſo, while God is remembred, wee liue in feare, as (on the other ſide) when He is out of our mindes, wee runne into ſinne.

By this it appeareth that memory (holily emploied) is a moſt excellent facultie, Ʋſe 1 a facultie wherein wee excell the Beaſts, and imitate the Angels; for the beaſts hauehave an inſtinct, which ſome call memorie, but (properly) no remembrance. And, for the Angels that ſtand in Gods preſence continually, they hauehave their excellent knowledge of God by that which is alwaies before them in the mirrour of the Deitie; we by calling backe ſome prints and formes of things perteining to God and religion, gotten from vsus by forgetfulnes, but recouered by meditation and reaſoning, doe get and increaſe the knowledge of Him, that is, of His merciemercy, iuſtice, goodneſſe, louelove, truth, power, &c. where we doe no… p. 9behold Him neare, as the Angels, who ſee Him in the glaſſe of His preſēce; but further off, in his word, and the large Table of His workes. And yet, by this bleſſed facultie of remembrance, He is, after a ſort, preſent to vsus, as to the Angels, in His great workes and properties: which is the cauſe that, in the reckoning vp of thoſe ſcruices which are taken vp and commanded for God in the ſcriptures, remembrance is the firſt, and the firſt commanded. Deut. 8.2. & 9.7. & 11.2. & 25.17.19. Hebr. 10.32. Iude 17.

A reproofe to thoſe who quell memorie vnderunder the burthen of worldly cares, Vſe 2 or oucrcharge it with the remembrance of thoſe things which they ſhould forget: for they who ſtall memorie in theſe vnprofitable matters, cannot but find want of memorie to remember better things. Men would hauehave God to remember them in trouble, who (but in trouble) neuer remember Him. But, if thou wouldſt p. 10hauehave God to remember thee in the euill day; forget Him not in thy good daies, nor what He did for thee in the day of thy affliction. The godly, in the captiuitie, wiſhed that their tongue might cleaue to the roofe of their mouth if they forget Ieruſalem. Pſal. 137.6. what puniſhment (then) doe they deſerue who forget God, the King of Ieruſalem? And what are they worthy, who ſtriue to forget Him, leſt the remembrance of His great power ſhould awake them in their ſinnes, and hinder them in their pleaſures; being like vntounto ſleepers who would heare no noiſe, leſt they ſhould take no reſt? Men would ſinne without feare, which they cannot do ſo long as God is remembred: therefore God muſt be forgotten, that they may ſecurely offend.

More particularly, Doctr. 2 the word remember (here) ſignifieth a premeditation of death, or, wiſe numbring of our dayes, that we may remember our end. From whence we learn p. 11to ſpend well our ſhort time, and to remember wiſely our certain death. Moſes, the man of God, in that this excellent petition, Teach mee ſo to number my dayes that I may applie my heart vntounto wiſedome, Pſal. 90.12. What meaning can hee hauehave, but to beg grace of God, ſo to conſider the ſhortnes of his time, and tranſitorineſſe of his ſhort time, that hee may take all occaſions, and omit no meanes for the bending of his heart to the true knowledge of God and of himſelfe, wiſely to lead it in the wayes and true feare of the Lord, which is the beginning of wiſedome? For, ſhall we thinke that by the numbring of his daies, he meant the numbring of them after the account of the Church-booke, and not a holy and fruitfull conſideration and premeditation of the ſhortneſſe, frailtie, and vncertaintic of them, that ſo he might caſt how and which way he might beſt paſſe them to Gods glorie, and the good and profit of the Church and Commonwealth p. 12wherein he lined? The want of this husbandrie of pretious time, Chriſt doth mournfully pitie in the inhabitants of Ieruſalem, ſaying, O if thou hadſt euen knowne, at the leaſt in this thy day, thoſe things that belong to thy peace, Luc. 19.42. as if he ſhould hauehave ſaid, Though thou haſt bi… a great vnthrift of time & a great waſter of good houres heretofore, yet if thou hadſt held precious this laſt parcell and commoditie of time offered to thee for repentance, and turning to GOD, thou mighteſt hauehave auoided theſe miſerable calamities and deathes that will moſt ſurely come, and ſeuerely execute vengeance in thy ſtreetes; or thou mighteſt hauehave had peace, but now thou ſhalt hauehave warres Neither did Ieruſalem onelyonly, in the dayes of Chriſt, thus let time goe, which ſhe ſhould hauehave redeemed, but long before, in the daies of Ieremie the Prophet, it was obiected, that ſhee remembred not her laſt end, and forgat her account, and that (therefore) ſhe p. 13came downe wonderfully. Lamen. 1.9. that is, becauſe ſhee grewe worſe and worſe, therefore was ſhe puniſhed more & more. The reaſons. 1. We liue no longer thē we liue well; and wiſe men regard, not how long they hauehave liued, but how well and profitably. Dauid deſired to liue, that hee might ſo liue: Pſal. 71.18. and Hezekiah is bold, becauſe hee had ſo liued. Eſay 38.3. Secondly, we muſt not onelyonly die in the world (for ſo doe naturall men, and beaſts without reaſon:) but wee muſt die vntounto it; by our dying to the world, Chriſt liueth in vsus, Gal 2.20. and by our dying in the world, wee goe to liue with Chriſt. We muſt die to the world, that we may die Chriſtians; and we ſhall die in the world, whether we forget death as Naturall men, or remember our end, that we may die in Chriſt. It is therefore neceſſarie, ſoberly to apply our mindes to the numbring of our dayes; which is the wiſedome that teacheth vsus to liue here and hereafter. p. 14Thirdly, that which fooliſh Men doe in the end, wiſe men doe in the beginning: and therfore with Noah they prepare the Arke of repentance while the ſeaſon is calme: Gen. 6.12: but fooles neglect it till the waters enter, and ſtorme come (and that of deſpaire) that carieth them from firſt death to ſecond death. It was a good ſaying (being the ſpeech of one that was forth of Chriſt) who drawing to his end, Sen…. Epiſt 62ſaid: when I was yong, my care was how to liue well; now that I am old, my care is how to dee well.

A reproofe to thoſe, Vſe. who neither old nor young, number their dayes, till their dayes bee numbred, as his were, who faw the fingers of a mans hand-writing (thus) vponupon the plaiſter of the wall; God hath numbred thy kingdome, and hath finiſhed it. Dan. 5.5.26. Now to number our dayes, or, by numbring of them, wiſely to prepare for our end, is to feare the Lord, and in his feare and word, to ſerue him, Iob 28.28. to louelove the good and hate the euill that ourſoules p. 15may liue. Am. 5.15. wee can encourage one another in wickedneſſe and ſay; let vsus eate and drinke, for to worrow we ſhal die: Eſay 22.13 that is, we remember our end, but we remember it not wiſely, but as beaſts to eate and drinke; or we put off, and make our end long: but who prepareth for it? and who is wiſe and of an vnderſtanding heart, Deut. 32.29.Deut 32:29to conſider it? The rich man maketh his ſmall barnes big, as if he would make his ſhort life endleſſe. Luk 12.18. The euill ſeruant ſaith, my maſter deferreth his comming, as if that, which is put off, would neuer come. Math. 24.48. Nabal (he that yet liueth in the carnall churles of this age) applieth all his mind to riches, and forgetteth his ſudden end. 1. Sam. 25.10.11.38. Abſalons whol ſtudie is to mount, neuer thinking of his deſtruction ſo neare, whoſe bodie, though it ſtand at the lower end of the preſence, yet heart ſitteth vnderunder the cloth of eſtate, practiſing for the kingdome. 2. Sam. 15.1.2.3.4.5. p. 16&c. In the daies of Noah, they eate, they dranke, they builded, and remembred not the flood. Luk. 17.27. In our daies, men feede themſelues without feare, and forget their end. Let vsus therefore be warned, better to remember our few and euil daies, Gen. 47.9. & to do the workes of God while it is day, Ioh. 9.4. before the long night of ſleepe come, out of which there is no awaking till the laſt great trumpe call vsus vp to iudgement. Behold, now is the accepted time, behold now the day of ſaluation. 2. Cor. 6.2. the rich man in hell once might and would not heare Moſes and the Prophets, afterward, that is, too late, hee would, and could not. Luke 16.25.29. The enemie that is prepared for, hurteth leſſe: and hee that maketh himſelfe readie for the laſt enemie, which is death, neede not feare, to ſuch it bodeth no danger; for ſuch it hath no ſting nor breath that can doe hurt. If we firſt ſee this Baſiliske death (armed with repentance p. 17and with the ſhield and target of faith in our laſt houre by preparing for our end,) there is nothing in it that ſhall not be for our preferment, and the full conqueſt of our troubleſome life: for, then we may take it by the hand as a moſt welcome gueſt, and as that laſt ſeruant whom the Maſter will ſend to bring vsus to his great Supper, and that at ſupper time, when all things are readie. Luke 14.17. when our warrefare is accompliſhed, and our iniquities are pardoned: when our weary courſe is finiſhed, and ioy commeth after the night of life, which life was not properly nor can be truely called life, but the ſhadow of death. The perſon to be remembred, followeth.

Thy Greatour, &c.] The perſon, in whoſe eye, Salomon exhorteth his young Man to walke reuerently, is God his Maker. By which name or title hee doth ſecretly imply the great power of the Maker of all things, and of mans Creatorr p. 18and ſheweth that the end of Mans creation is to glorifie (continually) God, his Creator: as if hee ſhould hauehave ſaid: Hee that gaue vsus breath is Mightie, and if he take away his breath, by ſtopping our mouth and noſthrils, we are gone: and wherefore did he put his ſpirit of life into vsus? Was it to giuegive vsus ſome large libertie to liue as wee liſt? or was it not rather to prouoke vsus to ſeeke his glorie that made vsus? This is Salomons meaning, where we firſt are taught, that the Al-mightineſſe of the Creator, and the worke of our ſtrange and fearfull creation ſhould make vsus feare to liue in any forgetfulneſſe of God, by an impenitent and obdurate heart. By ſuch an argument the Prophet Amos ſtirreth vp a careleſſe people to turne to God by repentance, ſaying: He that formeth the Mountaines, and createth the winde; which maketh the morning darkneſſe, and walketh vponupon the high places of the earth, the Lord God of hoſts is his name. Ames 4.13. p. 19as if hee ſhould hauehave ſaid, if God, who is your mightie Lord and ſhall be your righteous Iudge, bee able to create the windes, to forme the Mountaines, and to turne the morning into darkneſſe; then is he able to perſecute you with his ſtorme, to tumble the Mountaines vponupon you, and to couer you with the darkneſſe and ſhadow of death, and to prepare an eternall iudgement of confuſion for you to the deſtruction of ſoule and bodie. For hee that made hell, can caſt into hell, and he that cauſeth darkneſſe, puniſh with vtter darkneſſe. Dauid, by a like argument, inureth himſelfe to the feare and reuerence of his wonderfull Maker, ſaying, I will praiſe thee: that is, I wil acknowledge thy goodneſſe in all my life; for, I am feare fully and wonderfully made. Pſal. 199.14. the meaning is; if he ſhould goe on in ſinne, the God who is fearefull, can open hell to deuoure him, and can ſhew himſelfe as mighty in his iudgement, p. 20to his deſtruction, as hee was great in his louelove to giuegive him being, when before he was not. So in Pſal. 119. ver. 37. the Prophet hath theſe words, thine hands hauehave made mee and faſhioned me, giuegive me vnderſtanding (therfore) that I may learue thy commandements: and he reaſoneth thus: Lord thou haſt made mee in thy image: therefore new-make me by thy word: and, as thou haſt giuen me the ſhape of man, ſo, by teaching, make me a new-man in the ſhape and ſoundneſſe of a true worſhipper. Our Creation (therefore) ſhould teach vsus the life, not of libertie, but of repentance and holineſſe in the feare of God: The reaſons. Our life is nothing but a little breath; and how eaſie is it for God to take away our weake life, when weake man, by ſtopping our breath, is able (ſuddenly and moſt certainely) to ſend vsus to our duſt? Gal. 2.22. Pſal. 104.29. And ſhould not this weake and poore life, fed with a little breath, breath p. 21forth continually the praiſes of that God that ſo feedeth it from the ſhop of his prouidence? Secondly; God hauing greater power ouer vsus, then the Potter hath of the clay which he faſhioneth, who yet hath power to put it to ſome ſeruice, or (if it content him not) to breake it to fitters. Rom 9.21. Eſa. 45.9. ſhould not this Clay & Duſt, (Man) ſtriue to pleaſe him in newneſſe of life, who hath power to bring him to glorie in his preſence, or (if he be in no conformitie with his righteous will) hath like power to breake him in peeces, like a Porters veſſell?

This condemneth thoſe who ſet out no time for the dutie of meditating on their fearefull creation that the ſtrange worke thereof may warne them to feare alwaies to doe euill. Vſe One cauſe why the people of Iſrael did ſo often and preſumptuouſly prouoke God was, becauſe they forgate his wonderfull workes. Pſal. 78.10.11. And it is ſaid that p. 22the workes of God are ſought out of all that louelove them. Pſal. 111.2.5. the meaning is, that this diligent ſearch of Gods power in the regiſter of his noble workes, is one excellent meane of godlineſſe, and ſigne of one that is godly. But what ſhall we ſay of thoſe who take liberty to doe euill, becauſe they are made great, as if he that made them, were not greater? Pſal. 76.12. and, who walke ſtubbornely in their ſinnes, becauſe they may walke quietly in them without any mans checke, not caring for, nor dreading his iudgement of rebuke, who hath power, & is ſtrong to bring ſinners to deſtruction? To ſuch I ſay: Doe yee prouoke the Lord: and are yee ſtronger then hee? 1. Cor. 10.22. if hee touch the Mountaines, they ſmoke, and if he ſtrike hard ſhall they not burne? The Sorcerers who aſcribed ſo much to the finger of God, Exod. 8.19. what would they hauehave ſaid of his whole hand? what is ſtubble to fire? and what are wee p. 23to God? Our God is a conſuming fire. Heb. 12.19.

But God is our Creator; Doct. 2 therefore (againe) we are taught to ſhew our ſelues in knowledge and obedience, yea, by all meanes and waies, ſuch as are readie alwaies to glorifie this our Creator. This moued the Apoſtle of the Gentils, writing to the Romans, to exhort them to offer vp to God as in a ſacrifice by obedience: Firſt, their bodies mortifying them, that is, ſinne in them. Rom. 12.1. And ſecondly, their minde, by renuing of it; that is, by ſeeking to make it, of old, new; of fleſhly, ſpirituall; of prophane; noly; and of euill, good and acceptable to God in Chriſt. ver. 2. But was this written to them, or for them onelyonly? or doth it not alſo concerne vsus, ſeeing that he who made them, made vsus? and who ſaued them, muſt be our Sauiour? The ſame Apoſtle, writing to the Colloſſians, chargeth them, and vsus in them, whatſoeuer they doe in word or deede, whether p. 24they vſe their tongues, or labour with their hands; to doe all in the name of the Lord Ieſus, that is, thankefully to aſcribe all to God the father of Chriſt, and our father in Chriſt. Col. 3.17. And wherefore ſo? but becauſe the Father hath made vsus, and the Sonne hath redeemed vsus? as hee alſo ſaith in another place: glorifie God in your bodie, and in your Spirit: for they are Gods, as all are his. 1. Cor. 6.20. The reaſons. No tradeſman but would hauehave all, that hee deuiſeth or maketh, to hauehave ſome vſe: and that vſe to his minde and liking: and what Man of occupation can abide that the tooles, and inſtruments by which he worketh ſhould by one comming into his ſhop, be vſed to a wrong end? and will not hee who hath created all things for his glorie and ſeruice, hauehave Man (his principall worke) more principally ſeruiceable to his will and glorie? or, can he abide that one of his chiefe tooles, that which was made to be p. 25to his praiſe, ſhould turne to his diſhonour, becomming an inſtrument of vnrighteouſneſſe to ſinne, which was made a weapon of holineſſe to God? Secondly; Mans body is called the Temple of God, or Houſe made by God. 1. Cor. 6.15.19. and ſhall we not keepe Gods Houſe cleane? If a man, hauing a faire dwelling-Houſe whereinto he meaneth to receaue his Prince, ſhould conuert the ſame into a ſtie or ſtable; would not men ſay that hee did greatly abuſe both his Houſe and Soueraigne? So, if we make that, which ſhould be a Palace to God, by ſwearing, lying, drunkenneſſe, adulterie, and ſuch vnclean pranks, a ſtie of Hell, and ſtable for the gouernour of this world, would not good men ſay, that we reproch our Creator, and diſhoneſt the Houſe of Him that made vsus?

An inſtruction to make conſcience of euerie ſinfull way, Ʋſe as wee would bee afraid to pollute and diſhoneſt the Princes Court or Houſe, and, if we would be aſhamed to be p. 26fit for nothing, let euerie thought and purpoſe make vsus bluſh, which doth manifeſt that we can be of no vſe to God, when we goe on in ſin, let vsus reaſon againſt ſuch proceedings and ſay; Surely God made vsus to another end: and this is no good vſe of our creation. This is not to make our bodie a veſſell for God, but a ſtie for Diuels, or heard or droue of ſwine for vncleane Spirits to enter into. Math. 8.31. And ſurely the more filthie a mans bodie is, the more fit it is to become a lodge & hold for Diuels & ſinne. Wee hauehave eyes to ſee the Heauens, and the ſoule in Gods image, hath other eyes to looke into heauen. Al other creatures goe with their eyes and bodies depreſſed to the ground; and where other creatures hauehave but foure muſcles to turne their eies about, Man hath a fifth to pull His, vp to Heauen. And what is this but to teach vsus, that (howſoeuer we neceſſarily ſeeke other things) yet wee ſhould firſt and chiefly reſpect, and reſpecting, ſeeke the things of p. 27God in our ſaluation. But at this day, though Men goe vpright, outwardly in face, & hypocritically in ſhewes; yet looke into their liues and worke, and they may as well goe on all foure. Is this to remember thy Creator, and remembring Him as thou oughteſt in feare and with obedience, to ſet thy heart to His commandements, and to adorn thy creation with good works, ſeruing God? So much for the perſon to be remembred: the tyme of remembring him followeth.

In the daies of thy youth &c. As god is to bee remembred, ſo wee muſt begin betimes to remember him; For many make a ſhew and wil ſeem to walke with God, who walke in no awe nor reuerence of His word; and many alſo forgetting with the common Parents of the world, that they who tranſgreſſe, ſhall die, be it in youth or age, eate the forhidden tree of putting off from day to day, to turne vntounto the Lord: Gen. 3.2.3.6. and ſo (thinking it too ſoone to p. 28beginne in the flight age of youth, or, at Mans eſtate, carefully to ſerue God) turne all their termes into vacations, and like bad borrowers, when one day or terme of life is paſt, craue a longer, and alonger till they be ſtaied by the arreſt of death, and ſent to the priſon of hell, and their lie bound in fetters of long night and death eternall. Therefore Salomon giueth his yong Man counſell, earely to begin repentance, that is, in the prime and bud of his life while hee is freſh and gallant, and not to tarrie till the dead winter of age cauſe his buds to fade, and leaſe to fall: or till the brawne of his ſtrong armes fall away: or till the keepers of the houſe the hands which defend the bodie, tremble; or till eueryevery thing be a burthen, ſeeing euen the graſſe-hopper ſhall then be a burthen: or till they waxe darke, the eies, that looke out at the windowes: or till the grinders ceaſe, that is, teeth fall out of his head: or till the dore of p. 29his lips bee ſhut, and …awes fallen: or till the daughters of ſinging, the eares, be abaſed, being vnable any longer to heare the ſounds of voice or inſtrument: or till it be too late to knocke, when the Lords doore is made faſt, and their ſhall bee no more opening. Eccleſ. 12.3.4. Math. 25.10.12. And, leſt this young man ſhould thinke the terme of his age (which Salomon here calleth the euill day or time) to be the moſt conuenient time and terme of beginning remembrance; in the verſes that follow, he brings in the old man, deafe, and blind, and lame, and ſhort winded, and full of aches, and ſundrie diſeaſes in his bodie, trembling vponupon his ſtaffe, his lips and hands ſhaking, without memorie and almoſt robbed of ſenſe: as if He ſhould ſay; looke my Sonne, Is this man fit to learne, who can neither heare, nor ſee, nor ſpeake, nor goe, nor remember. Thus Salomon ſchooleth his young Man. From whence this Doctrine may be gathered; p. 30that it is good to beare the yoke, young, and (betimes) to arquaint our ſelues with the way and trade of godlineſſe. To this purpoſe, the wiſdome of God in one of the wiſe ſayings, which were Salomons, (ſpeaking to Parents and Ouerſeers of youth) ſaith: Teach … child in the trade of his way, and when he is old, hee ſhall not depart from it. Prou 22.6. where He ſpeaketh of teaching, not a Man, but a Child; and of a teaching fit for Children: which is a teaching by little and little, as it were by ſome few ſmall droppes; and not a powring in of hard doctrine, as by ſhowers. So it is ſaid to bee good for Man, that is, a happie thing for that Man that beareth the yoke, or acquainteth himſelfe with the nurture of the Law, young. Lam. 3.27. And Ephraim maketh this vnbridledneſſe of coltiſh youth, a great impediment of conuerſion in himſelfe and others: for hee ſeemeth to ſay, that becauſe, as an vnbroken p. 31Colt not handled of men, He was ſuffered to goe at large, ſo long, and was not brought yong to the Lords furrow; therefore he could do him no ſeruice at more yeares, and when the Lord began to yoke him by his word, he flung off all. This ſtandeth to be read vnderunder his owne confeſſion, the report whereof is taken and publiſhed by the Lord himſelfe in theſe words, I hauehave heard Ephraim lamenting thus, Thou haſt corrected me, and I was chaſtiſed as an vntamed calfe, &c. Ierem. 31.18. As if it had beene ſaid, I hauehave heard him attentiuely, as it were with both eares. Further, God requiring the firſt borne for his offering, and the firſt fruits for his ſeruice, doth (no doubt) require the prime and maidenhead of euerie mans worke, and that wee ſhould ſerue him with our firſt and beſt meanes. Exod. 13.2. & Leuit. 23.10. It is for young men to beleeue; and therefore the ordinary Creede which is both for young and old ſaith, I doe beleeue. In the p. 32Leuiticall temple there was a morning-offering, as well as an euening ſacrifice; and when the Angell of the Couenant ſtirreth the poole; that is, offereth ſaluation, not hee that is oldeſt, but hee that ſteppeth in firſt, (yong or old) is healed. Ioh. 5.2. Some ſay, youth muſt hauehave a time, but Chriſtians muſt redeeme the whole, both of youth & yeares. Epheſ. 5.16. Col. 4.5. For here, God will not bee ſatisfied with the firſt fruits, as in the legall Prieſt-hood, but muſt hauehave the whole croppe of time offered to him in his ſeruice, and the performance of his commandements: The reaſons. As men learne their trades young: ſo in youth, as in the fitteſt time, wee ſhould learne the ſcience of all ſciences, the trade of our way: for, bodily exerciſe profiteth little; but godlineſſe is profitable vntounto all things. 1. Tim. 4.8. Secondly, early inſtruction perfecteth memory, and that doth long continue that is taught in youth. As (therefore) if Parents p. 33teach good things to their children whiles they be yong, they will taſt of them in their age: ſo (contrarily) if they Nurſe them vp in vice and wantonneſſe, the euill ſent of the ſame will continue to gray haires. For as their caskes are at firſt ſeaſoned, ſo they wil preſerue lōg, or corrupt ſoone the inſtructions that are put into them. Thirdly, yong yeares are as yong trees, more pliable and ſooner bended then the old are. Fourthly, long cuſtome becommeth another Nature in matters: and as wee ſee it to be a very hard matter to reclaime an old Sinner, and inueterate Papiſt, and as there is ſmall hope that they who are deformed young, will proue wel fauoured old: So when the minde is planted in ſinne, and becommeth old in wickedneſſe, there is ſmall hope that with little adoe, it ſhould become vertuous, or forget nature, which with cordes of cuſtome is thus tied vntounto that which is vtterly naught, and ſinfull. For, if being to p. 34trie our ſtrength but with one ſinne that we are accuſtomed vntounto, wee finde our ſelues too weake for it: and therefore vſe to ſay, It hath bin our vſe, and wee cannot leaue it: how much leſſe able ſhall we be to ouercome our ſelues in many, and then ſpecially when all our vices are become cuſtomes? Fiftly, the day of youth is as the day that was commended to yong Rehoboam, 1. King. 12.7.1 Kgs 12:7by his wifeſt counſell: a day wherein to get fauour or to looſe it: and ſo, a time wherein to bee euer good, if it be taken; or hardly euer good, if it bee neglected. For, as the tree that buddeth not in the ſpring is dead all the yeare: ſo (commonly) he that proueth not in youth, doth with much ado, beare the bloſſome of grace in the autumne of ripe affections and winter of age. Wee hauehave a prouerbe. That a ragged colt makes a good horſe; but we ill apply it, when by it, we goe about to proue that a curſt boy will make a good Man. For though it ſometimes p. 35ſo fall out, yet it is but ſometimes, and ſeldome, and it oftner proueth otherwaies, then ſo. And therefore it is an euill ſpeech that men hauehave ſo much and commonly in their mouthes, while they ſay; Yong Saints, old Diuels. For, the contrary is rather true; either yong Saint, or old Diuell, either good betimes, or when good, and at what time?

An inſtruction to Parents and other Ouerſeers of youth, Ʋſe 1 to graſt in the tender ſtocke of thoſe yeares, the beginning of wiſedome, the feare of the Lord. And here, as Abraham roſe earely to ſacrifice his ſonne. Gen. 22.3. So for their ſonnes, and daughters, and yong frie, they ſhould giuegive them to God in a ſacrifice of earely inſtruction. They ſhould whet the commandements vponupon them, and write the Lawe in them, euen in their hearts, as in tables of long continuance. Deut. 6.7. they ſhould dedicate them, from their tender age, to God; as Samuel duplicate page p. 34duplicate page p. 35p. 36was. 1. Sa. 1.28. and ſanctifie them, that is, by their prayers for them & teaching of them, ſee that they be ſanctified from the wombe, as Ieremie was, Ier. 1.5. that they may ſerue God from their firſt breath, to their laſt gaſp. For, to ſay the truth, who ſhould offer this morning ſacrifice but Parents, who are bound to ſet their Children in the good way young, that they may ſucke the milke of the Goſpel, with the milk of their Mother? But to moue ſuch to doe this dutie with more thankfulneſſe, let it be conſidered (firſt) that ſuch inſtruction ſo giuen by Parents, is more naturall and kindly, then that which is giuen by ſtrangers. For as a tender plant will ſooner take nouriſhment & thriue better in the ſoile, wherein it firſt grew and ſprung vp then in any other ground, becauſe it liketh it owne ſoile beſt: ſo tender children will ſooner take inſtruction and good teaching from the Parents, with whom they beſt agree, as p. 37with their beſt and moſt naturall ſoile, in whoſe loines they ſeeded and tooke their firſt roote, then they can or are like to doe from ſtrange Teachers, when they ſhall be tranſplanted (as it were) into an other ſtocke and family, or be expoſed to grow vp in another ſoile of people then that, in the which they had their firſt nature and ſap of being. Secondly, who but Parents hauehave ſuch as bee very young and tender vnderunder their charge and direction? Now while they are yong, one may work in their youth as in the day, Ioh. 9.4. but when the night of their ſtubborne yeares commeth, that ſeaſon for good things is commonly loſt. Thirdly, as Plants ſet in the Spring, grow and proſper better then they which are ſet in Winter, or Autumne: ſo the inſtruction that is giuen in the ſpring of youth better proſpereth and doth more edifie, then that which is giuen in the Autumne of manhood, or winter of gray haires. p. 38Fourthly, as Parents hauehave brought forth their children, the children of wrath by nature: So it concerneth them, by the doctrine of Regeneration, as by a ſecond better nature, in all good conſcience to help to make them the ſonnes and daughters of God by faith. Fiftly, Parents will (betimes) put their children forth to good trades; And is there any trade of their life, for honour, delight, or riches comparable to the trade and way of godlineſſe? Is the trade of wiſdedome as other common trades, which is a tree of Life to all that lay hold of it? Prou. 2.18. The meaning is, it increaſeth & ſtrengthneth life, where worldly trades if they be wel followed) ſpend and diminiſh it: and where other trades are vncertaine, it hath the promiſes of this life, and of that which is to come: and where other trades are ſubiect to the courſe of this world, being ſometimes better, and ſometimes worſe, this is not ſo, but alwaies good: p. 39for God hath ſealed vp his promiſe to it that it ſhall neuer faile: which being ſo, how carefull ſhould Chriſtian Parents be not to put off to put out their children carely, and (as it were) at breake of day to ſuch a profitable, certaine, and happie trade of life, by which they ſhall be ſure to liue euer with the Lord? But if Parents will not (betimes) bind their youth by precept vponupon precept, Eſay 28.10. as by Indenture, and by Chriſtian diſcipline, as by Indenture ſealed to ſo good a trade; I beſeech their Chriſtian youth to offer themſelues vntounto it. Sixtly, Parents ſhould remember that they help to build or pull downe the Chriſtian world: for in their children, they beget and beare Parents to poſteritie. And if they learne no good while they be children, how ſhall they teach it when they be fathers? Seuenthly, Parents are Gods Husbandmen, and their children his ſeed and husbandrie. 1. Cor. 3.9. as therefore in the husbandrie of p. 40this world, the good Husband before he reape or inne one crop, will plow and prepare for another; yea and get the beſt and pureſt ſeede, that at the time of harueſt, he may receiue ſome good increaſe. So God hauing made religious Parents his husbandmen, and their children his ſeede and husbandrie, they ſhould ſee that the harueſt of Gods church be in ſome good proofe, and well comming forward in their ſeede and poſterity, before their owne croppe be inned in their owne bleſſed death. For Gods husbandrie muſt not die, nor be giuen ouer till death bee vanquiſhed, which is the laſt enemy they muſt deale with. Hee that hath, or meaneth to hauehave and preſerue a good Orchard, will hauehave a nurſerie alſo of young trees to feede it with, and of theſe tender trees hee will be more carefull then of thoſe elder in his Orchard of fruits. The reaſon is, they may ſooner be bitten or nipped, or the canker may ſooner take them then p. 41the other trees. God loueth and maketh much of the Orchard of his Church in the old ſtore, but hee is tender of it in the nurſerie and new ſtore, that conſiſteth of babes in Chriſt, growing to holineſſe, becauſe the canker of euill things may ſooneſt breed in them; heards, not of Beaſts, but of Diuels, may ſooneſt bite and nip them, and ſo the Vineyard, that God loueth ſo well, may for want of ſupplies from the ſeminarie of young men and children begotten to the Goſpell, become deſolate and waſt for euer. Now, is God thus tender of his ſpirituall Nurſerie, and ſhall Chriſtian Parents, his husbandmen, neglect it? Doe they not know that the old trees cannot ſtand alwaies, and that, ſooner or later, they muſt be cut downe with the axe of death? ſhould they not (then) looke well to the nurſerie of the younger impes in their charge, by hedging with good nurture and diſcipline the young men, and young women p. 42whom they meane to ſet, as trees of righteouſneſſe, in the Orchard of the Lords Church? ſhould they not water them with good teaching; dreſſe them, in good and due manner, paring away their riot and ſuperfluities of apparell, of pleaſures, of play; and prouide that no dangerous worme eat into them by any carely habit in euill vnmet with? or, if they ſhall deſpiſe or poſt of this ſo important a dutie, what can we call them but prophane, and ſuch as leaue Gods Church in worſe caſe then they found it? The hope of the Church is in the youth that now hauehave being; for, if they be well brought vp, they will be carefull that ſuch as proceed from them ſhall hauehave good bringing vp alſo, that age will commend this good education to another, the next to them that follow, and they to others by an inuiolable tradition till there be an end of all generations on Earth. And, as this is a leſſon for all Parents; ſo ſpecially for Parents p. 43of great Families; for, the greater the ſhip is, and the better merchandiſe it carrieth, the more neede it hath of an expert and carefull Pilot. And ſo the greater a childe is by blood & poſſeſſions, the more need he ſhall hauehave of ſome ſpeciall Ouerſeer, and one that greatly feareth God to be guide to his youth. The contrarie, careleſſe nurſing vp of ſuch in vice and idleneſſe, is cauſe of theſe great waſts that wee find to be made ſo ordinarily in the beſt patrimonie of the common wealth; for, as the fatteſt ſoile bringeth forth the rankeſt weedes, when it is not plowed: ſo great houſes, not well ordered, bring forth the greateſt Maſters of vice and Guides to wickedneſſe; and, as a weede, if it grow in a ranke ſoile, will grow out of meaſure noiſome: ſo the tender youth of great families, brought vp in eaſe, and pampered with the delights of gentry, if they prooue weeds, muſt needs riot moſt vnmeaſurably, and prooue moſt hurtfull p. 44members in the Commonwealth; and not members, but diſeaſes in the Church. Laſtly, to excite our gentry to traine vp their yong Gentlemen to the feare of God, and to good ſciences, let them remember, that a gentleman without vertue & learning, is like a darke heauen in the night, without moone or ſtarres: and let them not forget, that if they would hauehave the bleſſing of being bleſſed fathers of a bleſſed ſeed, they muſt bring them within the couenant, endeuouring to make their ſonnes by nature, the ſons of God by grace. The like for their daughters, if they would hauehave their daughters by birth, to become the daughters of Abraham by new birth and godlineſſe.

An admonition to yong perſons, Vſe 2 to ſtriue againſt all impediments of godlineſſe in yong yeeres. For, are parents bound to teach youth? then are youth bound to learne of their parents: or muſt al feare God yong? then young and all muſt learne (betimes) p. 45to feare him: and can none feare him, but ſuch as arme againſt the impediments of his feare? then where are moſt, as in youth, and where moſt are hindered as tender youth, there muſt this armor chiefly be put on. The firſt impediment of early godlines in yong men, is a reckoning, but without their hoſt, that they ſhall liue to be old; which cauſeth thē to ſay, peace peace. I…r. 8.11. til with Siſera, they fal into their laſt ſleep of deſtruction. Iudg. 4.21. & go from their houſe to graue. Pſal. 49.14. But who can be ignorant that, on the ſtage of this world, ſome hauehave longer, and ſome ſhorter parts? and who knoweth not, though ſome fruits fall from the tree by a full and naturall ripenes, that all doe not ſo? nay that more are pulled from it and wither vponupon it in the tender bud or young fruit, then are ſuffered to tarrie till they come to their perfect ripenes and mellowing? ſo, do not mo (without compariſon) fall from the tree of time, young; either p. 46violently plucked from it by a haſty death, or miſerably withering vponupon it by a long death, periſhing in the bud of childhood, or beaten downe in the greene fruit of youth, then come to their full age of ripeneſſe by a mellow and kindly death? Further, doth not God call home from his worke, ſome in the morning, ſome at noone, and ſome at night? For as his labourers enter into his vineyard, ſo they goe out; that is, in ſuch manner, and at ſuch houres, Math. 20.1.2.3 &c. Some dye in the dawning of their life, who paſſe but from one graue to another. Some dye in youth, as in the third houre, ſome at thirtie, and ſome at fiftie, as in the ſixt and ninth: and ſome very old, as in the laſt houre of the day. Yet more dye young then old, and more before tenne then after threeſcore. Beſides all this, the freſh life which the youngeſt hauehave here, is cut off or continued by the ſame decree and finger of God that the oldeſt and moſt blaſted life is prolonged, p. 47or finiſhed: For, ſay that a man had in his keeping ſundrie brittle veſſels as of glaſſe or ſtone, ſome made fortie, fiftie, yea threeſcore yeares age, and ſome but yeſterday; we will agree, that, that veſſell wil ſooneſt be broken, not that is made firſt, but which is firſt ſtriken, or firſt receiueth a knocke: So for theſe brittle veſſels of our earthly bodies, they that ſooneſt receiue the blow of death, though but made yeſterday, firſt periſh, not that were firſt made, and hauehave longeſt liued. What then is our life, and how vaine and falſe is our hope of long life, ſeeing no man can tel who hee is that ſhall receiue the firſt ſtroke or knocke, to the deſtroying of this his mortal tabernacle? In a priſon where are many condemned, ſhould ſome riot and forget death, becauſe they, firſt, are not drawne out to die? or, becauſe one goes before another to execution; ſhall he that comes laſt, come forth pleaſantly with Agag and ſay; Surely the bitternes of death is paſt? p. 481. Sam. 15.32. becauſe we die not ſo ſoone as others (and we ſhall not all die at once) ſhall we therefore count our ſelues immortall? If we be old wee may bee ſure our turne is neere; and if we be young, it may be as neere: for, they that be old may trauell longer; but we that are yong may hauehave a ſhorter way home. Seeing then this hope of liuing till we be old, is ſo vaine and deceitfull; wee ſhould make as great haſte to God at twenty, as at foureſcore. When we heare a ſolemne knell we ſay ſome bodie is departed; and why ſhould we not thinke that the feet of them who carried out that bodie, is at the doore readie to cary vsus out alſo? Act. 5.9. He was not an old man, and he had much peace in his dayes, to whom it was ſaid, O foole, this night they will fetch away thy ſoule, Luc. 12.20. So death worketh in vsus whether we prepare for it or no. aaM^r. Perk. in his right way of dying well.A certaine writer vſeth this compariſon: A man purſued by an Vnicorne, in his flight p. 49fals into a dungeon, and in his fall hangs by the arme of a tree; as he thus hangeth, looking downeward he ſees two wormes gnawing at the root of the tree; and looking vpward, he ſees an hiue of ſweet hony, which makes him to climbe vp vntounto it, to ſit by it, and to feed vponupon it. While he thus feedeth himſelfe and becommeth ſecure, or careleſſe of what may come, the two wormes gnaw in ſunder the root of the tree; which done, both man and tree fall into the bottome of that deepe pit. This Vnicorne is ſwift Death, the Man that flieth is euerie ſonne of Adam, the pit ouer which he hangeth is hell, the arme of the tree is his ſhort life, the two wormes are day and night, which, without ſtay, conſume the ſame, the hiue of honie is the pleaſures of this world, to which while men wholly deuote themſelues, not remembring their laſt end, the root of the tree, that is, temporall life is ſpent, and they fall, without redemption, into the pit p. 50and gulfe of hell.

Another impediment of godlineſſe in a young man is his ſtrong conſtitution, which perſwades him that he ſhall liue long, & that (therefore) he may at leaſure inough turne to God hereafter: but no conſtitution in man can enlarge his Charter of life one poore houre. Indeed, the good complexion of a man may be a ſigne of long life, but he that prolongeth our daies on Earth, he onelyonly can make vsus to liue long. Exod. 20.12.

A third impediment of godlineſſe is parentage abuſed. For, ſome thinke that God neuer required nor looketh for preciſeneſſe, and exactneſſe in matters of religion at the hands of Gentlemen and Noblemen; and that ſuch drudgeries are to be impoſed vponupon vile and abiect perſons, for ſo they ſpeake of the poore that receaue the Goſpell; but what ſay ſuch men to Dauid, who ſet himſelfe with his whole heart to ſeeke the Lord? and what p. 51will they thinke of Salomon, who in this booke of his repentance, calleth himſelfe Eccleſiaſ…es, or Preacher? Are they better then Dauid? and wiſer then Salomon? or, doe they thinke, becauſe they liue better, that is, in better eſtate, then poore men, that therefore they ſhal liue longer? and what difference, concerning death, betweene a Nobleman and a Beggar, Eccleſ. 3.20Eccl 3:20when both goe to one place? when in theſe Acts and Scenes of ſeeming life, as at a game at cheſſe, the higheſt (now) vponupon boord may (preſently) be the loweſt vnderunder boord? & when the breath in the noſtrels of the Rich, may aſſoone be ſtopped, and they, aſſoone, turne to their duſt as other Men?

A fourth impediment is taken from the pleaſures or luſts of youth; things that bring repentance and ſorrow, like ſweet meates of hard digeſtion, for, what are they when they come to the ſhot and reckoning? are they not deare penniworths p. 52to all ſuch gueſts as will needes be Merchants of them? Salomon in this booke tels vsus, that though they be pleaſant to the eie, eare, mouth, and ſenſes of a young man, yet in the mind they leaue behind them an vnſauorie after-taſte, or loathſome diſdaine. For, like an vncleane ſpirit in him, they caſt him, now into the water, and now into the fire. Mark. 9.22. And theſe are the luſts of youth, by children ſo earneſtly deſired, and by old folkes ſo much lamented.

A fift impediment of godlineſſe, is that beautie in youth which is too delicate and tender to weare the rough garment of repentance and a ſtrict life, but, how ſoone is it blighted and ſtrucken, as the faire flower of glaſſe blaſted with an eaſtwind? for beauty is but a flower, which, if ſome ſickneſſe ſtrike not ſuddenly, yet the autumne of ripe yeeres impaireth, and the winter of old age killeth; and what careth death (which is indifferent to all) p. 53for a faire and goodly complexion? And is not a beautifull face as mortall as a foule hue? The like may be ſpoken of health, ſtrength, and ſtature of body, for, what are they? and of what time? In their owne nature, they are fickle things, and without good vſe, croſſes; for, concerning health, the deuowring vulture of ſickneſſe doth, after ſome ſhort time, waſte it to nothing: ſtrength is common to vsus with Beaſts, and there are many beaſts ſtronger then we, and for our comely ſtature, it may as ſoone be brought downe to death, and as deepely be buried in the coffin of the Earth, as a meaner cize ſhall. Further, if men hauehave not vſed theſe to Gods glory, but to pride and vaine glorie, nor hauehave made them helpes to godlineſſe, but hauehave giuen them their head at ſinne, it will be ſaid after death of ſuch, that a beautifull perſon, a ſtrong young man, a goodly tall fellow, and one that neuer knew what ſickneſſe meant, is gone to p. 54Hell. Therefore of beauty and h… attendants, as health, and ſtrength, and a goodly ſtature, that may be ſpoken which is ſpoken vſually of fire and water; that they are good ſeruants, but ill Maſters, where they are ruled they doe good ſeruice, where they ouer-rule they make foule worke.

A ſixt impediment of godlineſſe is the bad fellowſhip and example of thoſe, who (being themſelues drunken with the pleaſures of youth) ſeeke to drowne others in the ſame perdition and deſtruction; and therefore offer to them the full cup, that they (likewiſe) may ſtagger and fall from God by the like error and diſobedience. But Chriſtian young men muſt turne away their eyes from very ſeeing the inchanted cuppe, of ſuch carnall Counſelours. And though they beate their eares eueryevery day with ſuch fooliſh ſounds as theſe are; that it is too ſoone and vnkindly, in youth to be religious, that ſuch yeeres are for the lap of p. 55the world, not for Ezras Pulpit, that youth muſt hauehave a time, &c. yet eueryevery day they ſhould ſet Ioſephs locke vponupon them of not hearkning vntounto them, nor of being in their company, Gen. 39.10. for it is a true ſaying: he that toucheth pitch, ſhall be defiled with it: So, hee that will touch the pitch of ſuch, muſt looke to be defiled with the companie. If a man that had wallowed in the mire, & tumbled in the filthy chanel, ſhould offer to companie with vsus, would we not loat… and ſhun him? and why would wee ſo auoid him, but becauſe quickly he would make his filth to cleaue vntounto vsus? And doe not bad & wicked perſons ſet their markes and ſinnes vponupon thoſe with whom they company? Doe they not, where they come, leaue of their filth, that is ſome print or badge of their prophaneneſſe behinde them? And ſhall wee ſit ſo cloſe to them, who hauehave ſo plunged themſelues in the mire of ſin: who ſhould either labour to drawe them out of filthineſſe, p. 56or withdraw our ſelues, that we proue not as loathſome & filthy as they are? Should we not rather ſay; if any will bee filthy, let him be filthy by himſelfe, and if any will be beaſtly, let him be beaſtly alone: the filthy perſon, and beaſtly man ſhall not hauehave me for a companion, my ſoule ſhall hauehave no pleaſure in him? Heb. 10.38. Pro. 1.10.15. & 4.14.15. Now, where theſe corrupt perſwaders wil tell a yong man that makes conſcience of his waies, That other yong men doe not ſo: that young man (if he will be Chriſts yong man in the Goſpell) muſt anſwere him & ſay, That yong men ſhould conſider, not what the moſt doe, but what the beſt doe, that ſhall bee ſaued, whoſe way is narrow, and walkers in it, not many, Math. 7.14. Alſo, that it is to be regarded, not what the world doth, to which we muſt not bee faſhioned, Rom. 12.2. but what Chriſt did and the Saints, whom wee hauehave for leaders, & who (yong) kept the path of vertue, and p. 57walked not in the common rode of ſinners. Theſe and ſuch like impediments of ſanctification in young men, and they who meane to giuegive their yong time to God, muſt ſtriue to ouercome yong, by fighting that fight of faith and a good conſcience to which their Baptiſme hath ſealed them. 1. Tim. 1.18.19.

Then, Vſe 3 they are here reproued who ſuffer ſinne to grow in them by cuſtome and vſe, till it bee helpleſſe; and who ſuffer it ſo long to breede in the bone, that it will not out of the fleſh. For, we ſhould deale with ſinne as with a thorne, which we will plucke vp yong, and in the tender ſpray, and not tarry till it be growne and hauehave daggers prickes; but ſome ſuffer it, till it be as an old man, ſo deafe and froward, that either it will not heare, or it cannot. In all their life they finde no leaſure to liue well, but flit from ſinne to ſinne, as the flye skippeth from diſh to diſh, till they be taken with the ſweet meate of ſin in their mouth, p. 58and there bee no place to repentan…. Let ſuch conſider that the cuſtome of ſinne, cauſeth a hardning in ſin: For ſo the Apoſtle ſpeaketh; thou after thine hardneſſe, and heart that cannot repent, heapeſt vntounto thy ſelf… wrath againſt the day of wrath. Rom. 2.5. and let them remember that cuſtome will adde to nature, and turne it vntounto it ſelfe. Which is the cauſe, that a Preacher ſhall as ſoone take Nature from a man by his words, as ſinne to which hee is accuſtomed. Beſides, Sathan is not eaſily caſt our, where hee hath long dwelt, and if Sathan be in, ſinne will not be out: if Sathan hauehave poſſeſſion, ſinne that attends vponupon him, will not looſe poſſeſſion: if one dwell in vsus, both as well as one, wil and muſt dwell in vsus. So much for the Wiſemans exhortation, his reaſons follow.

Whiles the euill dayes come not, &c.] Theſe are the reaſons, for which, Salomon would hauehave his young man not to put of, in the age p. 59of youth, (which is moſt prime and teachable) the remembrance ſpoken of. And they are taken from the many infirmities and withdrawings that are to bee found in old age, when youth is abuſed: as much as if Salomon ſhould hauehave ſaid: Well, my ſonne, thou art now yong, luſtie, and actiue, of good apprehenſion, and ſharpe conceite, indued with freſh and ſtrong faculties of wit and remembrance, thy feete are nimble, thy ſight is good, and thy hearing perfect: now (therfore) ſerue God whiles thou maiſt, the time may come when thou wilt be old, weake, and ſickely, dull in apprehending, and of bad capacitie and remembrance; without a good legge to bring thee to church, without a good eare to heare at Church, and either without all eies, or darke ſighted, and ſo not able to reade, or not able to reade long, nor a good letter, but through ſpectacles: then it will be too late to doe any good ſeruice to God thy Creator. p. 60This I take to be the Wiſe-… meaning in theſe words: and the doctrine from hence is: Doctr. Old age is no fit time wherein to begin godlineſſe, when the gay and freſh age of youth hath beene conſumed in vanities. The Iſraelites are complained of by the Lord in Malachy, That they offered the blind for ſacrifice, and the lame and ſicke for a… hallowed thing. Mal. 1.8. He that would not hauehave a beaſt that had no eyes in his ſeruice, would hauehave the… whiles thou haſt eyes to ſerue him. The ſicke and the lame were no good offerings then; and bee they good ware now in the ſicke and lame bodie of a man that hath deſperately put off his turning to God, till he can neither draw winde nor legge? Moſes knew this, and therefore bore this burthen yong, and while his legges were able to beare him. For, the Text ſaith; That, when he was come to age, hee refuſed to be called the ſonne of Pharaohs daughter, that is, would not liue in delicacies, p. 61while he had ſtrength to liue vntounto God. Heb. 11.24.25.26. Ioſeph (alſo) in his beautie and faire perſon, turned his back to his tempting Miſtreſſe, and his face to the Lord. Gen. 39.10.12. He would not put off to ſerue God till old age had made choppes to his beautifull face, and till his skin was withered. Ioſiah a good King, in the eight yeare of his raigne, and ſixteene of his age, (when he was yet a Child) began to ſeeke after the God of Dauid his Father: and in the twelfth yeare of his raigne, and twentieth of his age, made a famous reformation. 2. Chro. 34.3.4.5.6. What? ſo ſoone, and ſo young? So ſaith the Scripture, and ſo it was without controuerſie. For Gods Children take the good daies of youth, for good duties, and not the euill of ſickly, and ſapleſſe old age for them, as (commonly) the worlds children doe. Samuel ſerued God in his minoritie, and grew in ſpirit as hee ſhotte vp in yeares. Samuel was a p. 62good man, and (the better) be… a good yong man. The reaſons, Repentance; as it can neuer come too ſoone, where ſinne is gone before; ſo it muſt needes, with much adoe, and not without ſome ſpeciall worke of God, ouertake ſo many ſinnes of youth, and manhood: ſo farre, and much before it. Secondly, old age is full of wearineſſe and trouble: and where wee hauehave elbow-roome in youth, we cannot turne vsus in old age. Perhaps wee ſhall neither heare, nor ſee, nor go, nor ſit without paine and torment in all parts: and is this a fit condition of life, and age of time to ſerue God in? Or doe we thinke, ſeeing wee will not know God in youth, that he wil know vsus at theſe yeares, and in this caſe, and ſtate?

A reproofe (therefore) to thoſe who beſtow on Sathan the beauty, Vſe 1 ſtrength, and freſhneſſe of youth, and offer to God the wrinckles, weakeneſſe, and foule hue of old age. Or, when they hauehave giuen away p. 63the flower of their yong yeeres to Gods enemie, offer to God, (who will hauehave the firſt and deſerues the beſt) the dregges and leauings? To ſuch I ſay: if thou wilt not know God in thy youth, hee will neuer know thee (for ought thou knoweſt) when thou art grayheaded. If (as hath been ſaid) thou wilt not giuegive him the yong, and ſound, and that which is without blemiſh, he will neuer take in good part the old, and ſicke, and euill fauoured, which no man will giuegive to his friend, nor dare offer to his Prince. If thou wilt not when thou art quick-witted; when thou art come to yeares of dotage, hee will not. If thou wilt not beare him in his day, thou ſhalt cry in thy day (that is in the euill day) and not be heard. Prou. 1.28. It is too late to ſowe, when thy fruit ſhould be in, and no time to leaue ſinne, when ſinne muſt leaue thee.

An inſtruction, Ʋſe 2 not to truſt to the broken ſtaffe of old age, for p. 64being holy as wee are called to holineſſe: 1. Theſſ. 4.7. but in the daies of our youth, as the yeares of plentie, to prouide with Ioſeph in Egypt, for a famine of hearing, a famine that may come by infirmitie of yeares. Gen. 41.49. For holineſſe is a gift, and the grace of holineſſe is the gift of God. Pſal. 51.10. Now a gift muſt bee taken when it is offered. It is offered to day, to day if you will heare his voice. Pſal. 95.7. And therefore we may not come for it many yeares hence, being promiſed to day. What folly is it to challenge it, thirty or forty yeares hereafter; But, if men hauehave neglected in their youth, (thus) to remember God, it is high time in their age to remember him. Which would bee conſidered of thoſe who hauehave (already) put foot within the dores of that age, in the which the Almond tree flouriſheth, & the haires are turned white to the harueſt of death. Eccl. 12.5. For, is it not time for ſuch to bee renued in their mindes, p. 65& reformed in their liues? Eph. 4.14. And though they hauehave beene children long, hauing ſo long and much forgotten God in the ignorance of childhood and vanitie of youth, ſhould they alwaies be ſo? or, ſhould they not grow to be men in Chriſt, and ſtrong men in the ſaluation of God, wiſdome being their gray haires, and an vndefiled life their old age? 1. Cor. 16.13. The Iſraelites gathered twice as much Manna the day before the Sabbath as they did any day before, becauſe on the ſabath they might gather none. Exod. 16.22. and ſhould not the hoare head that looketh eueryevery day, for the laſt ſabbath of mortalitie and long ſabbath of glorie, in an age and day ſo neare vntounto it, heare twice as much? pray twice as much? do twice as much good? & be more fruitfull then in all his life before, vſing, not legs as youth, but wings of repentance? yet, as young men think they hauehave a long time, & ſo put off remembrance: ſo old men doe hardly p. 66beleeue that their time is ſo ſho… or end ſo neere, but that they … take leaſure, and doe that hereafter which they ſhould doe preſentlie. And who is there almoſt (though hauing liued verie long alreadie) that thinketh not hee may liue one yeer longer? we read, that threeſcore and ten is a great age: Pſa. 90.10. but when we our ſelues are paſt it, we forget what we hauehave read, and look not to that which is gone, but, as couetous perſons, who onelyonly liue vponupon that which they expect, not which they hauehave, doe onelyonly number the yeeres to come, and build vponupon ſeuen yeeres, when (perhaps) there are not ſeuen months behind, peraduenture not ſeuen daies, not houres. Little thought hee to die before the morrow, who promiſing many yeeres of eaſe to himſelfe, ſaid, hee would pull downe his old barnes, and build new. Luc. 12.18.19. The like condition in ſudden death, may ſteale vponupon the like fooliſh numberers of their daies. For, hee p. 67…as a young man that ſo reckoned …miſſe; and ſhall they that be old, ſo …ckoning, thinke to reckon well? We ſay, commonly, Yong men may …e; and when we turne it to old …en, we ſay with good warrant, Old …en muſt die. And yet, as men by …a thinkes anothers ſhip goes faſt, …nd their owne ſtands ſtill, where …eirs maketh as great haſt to the …ort as the others doth: ſo old men …inke that other old men weare a…ace, and goe a maine to death, as if …eir owne yeeres did neuer a whit …reake, nor moue to the waine of …ſe; where the truth is, that they …aue as ſwift a gale and flight to the …ort of all the liuing, as the other …aue, who ſeeme in their eyes, not …o moue ſoftly, but to flie to their …nd. So much for the firſt reaſon, …he ſecond followeth.

Nor the yeares approach, wherein …hou ſhalt &c.] This ſecōd reaſon, gi…en for remembrance, is drawne frō …n age in a neerer degree to death by …ōmon courſe, then the age that was p. 68ſpoken of, though it may wel be called old age, cōpared to the times … yong men & childrē: For theſe yee… take all pleaſure from our life, whe… in affliction followeth affliction, … the clouds returne after the raine, E… cleſ. 12.2. The reaſon may be draw… from the leſſe to the more, thus; … if Salomon had ſaid, It is an v… time in old age to begin repētance much more at theſe ſtooping yere… where euerie ſtep is in death: a… they may ſay with Barzillat, wh… are come vntounto them, How long h… I to liue? Doctr. 2. Sam. 19.34. The Doctrine is, If in old age, then muc… more in that age it is verie late … conſecrate our time to God, whe… our houſes are turned into our priſons, and we hauehave no taſte in that … eat, or in that we drinke, 2. Sam 19.35. Of Ephraim it was ſaid, Th… gray hayres were here and there vp… him, yet he knew it not, Hoſ. 7.9. tha… is, hee had the markes of age in … face, and vponupon his head, and yet (… one that would ſtill be young) he… conſidered not that hee drew nee… p. 69…o the graue, and had tokens vponupon …im of a blaſted life. What would …t hauehave beene ſaid, if being readie to …ye downe in the graue, he had fared …s one that had come into the world but yeſterday? And that he thought not of putting off ſinne, and putting on holineſſe, in an age when he could neither put off nor put on his owne clothes? The reaſons: This …s the laſt time, or rather houre, and how ſhall we hope to be good, if we begin but now? And, if it be ſomewhat late where memory is ſtronger, how can it bee but verie late where memorie is quite gone? Secondly, repentance ſhould bee voluntarie, & not extorted, as at theſe yeares, by bitter griefe and the feare of hell. Thirdly, our repentance then, will be late repentance, and late repentance is ſeldom, or neuer, true repentance. Alſo thoſe repentances that men frame to themſelues at the laſt houre, are but falſe conceptions that come not to bearing: For in ſuch repentances men p. 70forſake not their ſinnes, but their ſinnes forſake them.

A reproofe to thoſe deſperat ſinners, Ʋſe who put off all care of turning to God by repentance till the graue be readie for them, and till they be readie to make vp their bed in the darke. But many deceiued with this charme & ſorcery of the laſt hours repentance, hauehave knocked when there was no opening: Luc. 13.25.28. The fooliſh Virgins that came not for mercy whiles the Lords doore was open, that is, whiles hee was before the doore to giuegive it, and they in the way to receiue it, did ſtand without, & had none to open vntounto them: Matth. 25.10.12. So he was taken away to damnation, that prepared not his wedding garment before his comming to the wedding feaſt: Matth 22.11.13. Let theſe examples of reprobate putters off, mooue vsus to preuent the diuels houre of turning to God, which is the laſt houre of life, an houre when Gods doore of mercy is made faſt, p. 71and all hope is cut off for entring. It is an eu…ll ſeruant that putteth off all his worke to the laſt houre. Eccleſ. 12Eccl 12And who knoweth not (that hath vnderſtanding) that when thoſe yeeres approach, and that gaſtly houre is come, there is buſineſſe and worke enough in the mind and externall man, of deaths condemned priſoner to reſiſt and prepare againſt the extremitie of that combat, which (becauſe it is the laſt of the day) is like to be the ſharpeſt. Beſides, the laſt ſicknes bringeth trouble inough with it, when death, the diuell, mans vnremitted ſinnes, Gods intolerable wrath, and the gaping pit and deepe lake of hell doe (altogether) with greateſt terror & aſtoniſhmēt, preſent themſelues to mans ſorrowfull and ſore incumbred ſoule. Obiect. You will ſay, that a theefe was ſaued at the very laſt caſt of life, or ſome ſhort time before hee departed, from the Croſſe, to Paradiſe: Luke 23.43. Anſw. I confeſſe that the Scripture ſpeaketh of ſuch an p. 72one, crucified at the right hand of the Sonne of God, who crauing with faith, mercy to ſaluation, receiued this anſwer; To day ſhalt thou be with me in Paradiſe. But, it ſpeaketh but of one that was ſo ſaued. And it ſpeaketh of another in that very place, and at that very time, that was damned. And here a Father ſaith: Wee reade of one, that no man ſhould despaire; and but of one, that no man ſhould preſume. This example (therefore) is a medicine againſt deſperation, & no cloake for ſinne. Let vsus therefore paſſe the time of our dwelling here in feare, ſeeing wee are redeemed from our vaine conuerſation, not with corruptible things, as with gold and ſiluer, but with the precious bloud of Chriſt, as of a Lambe vndefiled and without ſpot: 1. Pet. 1.17. To whom, with the Father, and Holyghoſt, be all glory for euer. Amen.

The end of the firſt Sermon.