A Collection of Sermons Upon Jonah, Sermon 4
The beſt Act of Oblivion.
PSAL. 25. 7.
Remember not Lord the ſins of my youth.
IN theſe foure Pſalmes which immediately follow one another, we may find the ſoul of David, preſented in all the ſeveral poſtures of Piety, lying, ſtanding, ſitting, kneeling. In the 22. Pſal. he is lying all along, falling flat on's face, low groveling on the ground, even almoſt entring into a degree of diſpaire. Speaking of himſelfe in the Hiſtory, of Chriſt in the Myſtery, My God, my God, why hast thou forſaken me?
2. In the three and twentieth Pſalme, he ſtanding, and through Gods favour; in deſpite of his foes, trampling and triumphing over all oppoſition, The Lord is my ſheepherd, therefore ſhall I lack nothing.
3. In the 24 Pſalme he is ſitting, like a Doctor in his Chaire, or a Profeſſor in his place, reading a Lecture of Divinity, and deſcribing the Character of that man, how he muſt be accompliſhed, who ſhall aſcend into the holy hill, and hereafter be partaker of happineſſe.
4. In this 25 Pſalme he is kneeling, with hands, and voice lifted up to God, and on theſe two hinges the whole Pſalm turneth, the one is a hearty beſeeching of Gods mercy, the other a humble bemoaning of his own miſery. Lent is a ſeaſon for ſorrow, this Week is the ſuburbs of Lent, this day the leader of this weeke, Shrove-Sunday, antiently uſed for penitents confeſſing of their ſinnes. Wherefore what doctrine more needfull in it ſelfe, more uſefull to us, more ſuitable to the Seaſon, then to ſhrive our ſelves to God on Shrove-Sunday, joyning with David in his paenitentiall devotions, Remember not O Lord the ſinnes of my youth.
5. Which words containe Davids Petition to the King of heaven, that he would be pleaſed to paſſe an ACT OF OBLIVION, of the ſinnes of his youth. Premiſe we this, that God cannot properly be ſaid either to remember or forget, becauſe all things alwayes preſent themſelves as preſent unto him. But in Scripture phraſe, God is ſaid then to remember mens ſins, when he doth puniſh them, then to forget mens ſins when he doth pardon them. Thus as Moſes vailed his face, that he might be the better beheld, ſo God to allay the purity of his imcomprehenſibleneſſe with meaner mettall, namely with expreſſions after the manner of men, to make it work to our capacities, let us praiſe God for his goodneſſe herein, that whereas we could not aſcend to him, he doth deſcend to us, and let us pray him, that as here he doth cloud the object, to make it fitter for our eyes, ſo hereafter he would cleare our eyes to make them fitter for the object, when in heaven we ſhall ſee him as he is.
6. Before we come to the principall point, we muſt firſt cleare the Text from the Incumbrance of a double objection. The firſt is this, it may ſeeme (may ſome ſay) very improbable, that David ſhould have any ſins of his youth, if we conſider the Principalls whereupon his youth was paſt. The firſt was Poverty, We read that his Father Jeſse paſſed for an old man, we read not that he paſſed for a rich man, and probably his ſeaven proper ſonnes, were the principall part of his wealth. Secondly, painefulneſſe: David, though the youngeſt was not made a darling, but a drudge, ſent by his father to follow the Ewes big with young, where he may ſeeme to have learned innocence and ſimplicity from the ſheep he kept. Thirdly, Piety, Pſal. 71. 5. For thou art my hope, O Lord God, thou art my trust from my youth. And again in the 17 verſe of the ſame Pſalme, O God thou hast taught me from my youth: David began to be good betimes, a young Saint, and yet croſſed that peſtilent Proverb, was no old devill. And what is more ſtill, he was conſtant in the fornace of affliction, Pſal. 88. 15. Even from my youth up thy terrors have I ſuffered with a troubled mind. The queſtion then will be this, how could that water be corrupted, which was daily clarified? how could that steele gather ruſt, which was duly filed? How could Davids ſoule in his youth be ſooty with ſinne, which was conſtantly ſcoured with ſuffering.
7. But the anſwer is eaſie, for though David, for the maine were a man after Gods own heart, (the beſt tranſcript of the beſt copy) yet he, eſpecially in his youth, had his faults and infirmities, yea his ſinnes and tranſgreſſions. Though the Scripture maketh no mention of any eminent ſin in his youth, the buſineſſe with Beerſheba being juſtly to be referred to Davids reduced, and elder age. I will not conclude that David was of a wanton Conſtitution, becauſe of a reddy Complexion. It is as injurious an inference, to conclude all bad which are beautifull, as it is a falſe and flattering conſequence, to ſay all are honeſt who are deformed. Rather we may collect Davids youth guilty of wantonneſſe, from his having ſo many Wives and Concubines. But what goe I about to doe? Expect not that I ſhould tell you the particular ſins, when he could not tell his own, Pſal. 19. Who can tell how oft he offendeth? Or how can Davids ſinnes be knowne to me, which he confeſſeth were unknowne to himſelfe, which made him to ſay, O Lord cleanſe me from my ſecret ſinnes. But to ſilence our curioſity, that our conſcience may ſpeake. If Davids youth which was poor, painfull, and pious, was guilty of ſinnes, what ſhall we ſay of ſuch whoſe education hath been Wealthy, Wanton, and Wicked? and I report the reſt to be acted with ſhame, ſorrow, and ſilence, in every mans conſcience.
8. The ſecond objection hath more difficulty in it, which is this, this may ſeeme but a ſuperfluous prayer of David. For whereas in Charity it may and muſt be preſumed, that David long ſince had beg'd pardon for his youthfull ſinnes, that upon his begging, God had granted it, that upon his granting God never revoked it. What need now had David to preferre this petition for pardon of antiquated ſinne, time out of mind committed by him, time out of minde remitted by God?
9. To this Objection I ſhape a foure-fold anſwer, Firſt, though David no doubt, long ſince had been truly ſorrowfull for his youthfull ſinnes, yet he was ſenſible in himſelfe, that if God would be extream, to marke what was done amiſſe, though he had repented of thoſe his ſinnes, yet he had ſinned in that his Repentance. Secondly, though God had forgiven Davids ſinnes ſo farre forth, as to pardon him eternall Damnation, yet he had not remitted unto him temporall affliction, which perchance preſſing upon him at this preſent, he prayeth in this Pſalme, for the removing or mitigating of them. So then the ſence of his words ſound thus, Remember not Lord the ſinnes of my youth, that is, Lord lighten and leſſen the afflictions which lye upon me, in this mine old age, juſtly inflicted on me, for my youthfull ſinnes. Thirdly, Gods pardon for ſinnes paſt, is ever granted with this condition, that the Party ſo pardoned, is bound to his good behaviour for the time to come, which if he breaks, he deſerves in the ſtrictneſſe of Juſtice to forfeit the benefit of his Pardon. Now David was guilty afterward in that grand tranſgreſſion of Beerſheba and Uriah, which might in the extremity of Juſtice have made all his youthfull ſinnes to be puniſhed afreſh upon him. Laſtly, Grant David certainly aſſured of the Pardon of his youthfull ſinnes, yet Gods Servants may pray for thoſe bleſſings they have in poſſeſſion, not for the obtaining of that they have, that is needleſſe; but for the keeping of what they have obtained, that is neceſſary. Yea, God is well pleaſed with ſuch prayers of his Saints, and interprets them to be praiſes unto him, and then theſe words, Remember not the ſinnes of my youth, amount to this effect, Bleſſed be thy gracious goodneſſe, who haſt forgiven me the ſins of my youth. However, here we may ſee that in matters of Devotion, too much caution cannot doe amiſſe, in the point of Pardon for ſinnes, we cannot ſeek too oft, ſhut too ſafe, binde too ſure. And therefore David who prayes elſewhere, Lord remember David in his Troubles, he could well be contented God would remember Davids Perſon to protect it, Davids Piety to reward it, Davids Miſery to remove it, wrong done to David to revenge it; but as for Davids ſinnes, and eſpecially the ſinnes of his youth, here he lyes at another Guard, Remember not Lord the ſinnes of my youth.
10. Come we now to the principal point, which is this, youth is an age wherein men are prone to be exceſſively ſinfull. By youth I underſtand that diſtance of age, which is interpoſed betwixt infancy, and the time wherein nature decayes; all the time, that a man in his ſtrength is in his owne diſpoſing. Now the reaſons, why youth rather then infancy or old age ſhould be prone to wickedneſſe are theſe: Firſt, becauſe that in youth they firſt breake looſe from the command of their maſters, Gal. 4. 1. Now I ſay, that the heire, as long as he is a child, differeth nothing from a ſervant, though he be Lord of all, but is under Tutors, and governours, untill the time appointed of the Father, which time, though long a comming, when it comes at laſt, is very welcome to young men. Eſay ſaid in his heart, the dayes for the mourning, for my father Iſaac will come ſhortly, then will I ſlay my brother Jacob. Thus young men plot, project, and promiſe to themſelves, The dayes will come, when my Father, or Maſter, or Tutor, will die, either naturally, or legally, will deceaſe, either in his perſon, or power over me, and then I'le roare, and revell, and gad, and Game, and Dice, and Drink, and what not? In a word, young men thinke, that they juſtly may have an action againſt their parents, for falſe impriſonment, becauſe they have unjuſtly curbed, and confined their wills; and though they dare not lay their action againſt their Parents, yet to make the beſt amends they may to themſelves, whom they conceive heretofore wrong'd with too much reſtraint, they will hereafter right with too much liberty.
11. Secondly, becauſe youth is an age, wherein mens paſſions are moſt head-ſtrong, violent, and impetuous, ſo that it may be called the Midſommer Moone, or if you will rather the Dog dayes of mans life.
12. Thirdly, becauſe as in youth, mens mindes are moſt ſtrong to deſire, ſo their bodies are moſt able and active to performe any wickedneſſe.
13. Laſtly, becauſe young men put the day of death farre from them. For there is nothing that more frights men from profaneſſe and into piety, then the ſerious apprehenſion of death appearing, with the Arrerages thereof, eternall damnation, in caſe the party dieth not in the faith and favour of God. Now whereas old men ſee death in plano, as under their eyes, death is repreſented to young men in Landskipt, as at a great diſtance from them. And when old men diſcourſe to young men of death, young men are ready to anſwer them, as the High Prieſt did Judas in a different caſe, what is that to us? looke you unto it. The dayes of a man ſaith David are threeſcore yeares and ten. Now what ſome men poſſibly may live to, young men thinke they certainly muſt live to, they will not abate a day, nor a minute, nor a moment of threeſcore and ten, they have calculated their owne Nativities, and ſo long they are ſure they ſhall live.
14. As for the ſinnes whereof youth is moſt properly guilty, they are theſe: Firſt Pride, and indeed, though they, and none elſe, have any juſt cauſe to be proud, yet they have the beſt ſeeming cauſe to fleſh and blood. For young men have health, and ſtrength, and ſwiftneſſe, and valour, and wit, and wiſdome too, as they thinke themſelves, though indeed the more fooles becauſe they thinke ſo themſelves.
15. Secondly Prodigality, for they begin where their Fathers did end, and are (the eldeſt ſonne eſpecially) in matter of Worldly wealth, as good men at their ſtarting, as their fathers were at the ending of their Race. And commonly it commeth to paſſe, that where the father like Logick had his fiſt contracted, the ſonne like Rhetorick hath his hand expanded.
16. The third ſinne of youth is Raſhneſſe. For as old men, becauſe they are acquainted with the Changes and chances of the world, when they goe about any great Action, ſtart all doubts, dangers, and difficulties, probable, and poſſible, whereby ſometimes it comes to paſſe, that by their tedious tarrying on cauſeleſſe caution, they loſe the advantage of great Actions, which are made to goe off with a ſpring of ſpeedy execution; ſo on the other ſide, young men who know litle, and feare leſs, being loath to confeſſe the poverty of their experience by borrowing councell from others, raſhly runne on, often to their hurt, alwayes to their hazard, as if ſucceſſe was bound out of duty, to attend their moſt deſperate deſignes. Yea, David himſelfe cannot be excuſed from this ſinne of Raſhneſſe, witneſſe his words to Abigail, the 1 of Sam. 25. 34. As the Lord God of Iſrael liveth, except thou hadſt haſtned and come to meet me, ſurely there had not been left unto Nabal, by to morrow light, any that piſseth againſt the wall. A precipitate project, what if the maſter was wilfull, muſt all the ſervants be wofull? what if Nabal had been too niggardly of his meate, muſt David be too prodigall of his ſword? Yea, and he bindes it too with an oath, ſo that either he tooke Gods name too vainely in jeſt, or the innocent blood too ſadly in earneſt. Raſhneſſe is the third ſin of youth.
17. Diſobedience to Parents, followeth in the fourth place, a great ſin to which young men are much ſubject, eſpecially if their parents be feeble, and froward, and fooliſh too, perchance as doting by age, then they are ready to deſpiſe them.
18. The fift and laſt ſinne we inſiſt on is wantonneſſe, the proper and paramount ſinne of youth, and therefore S. Paul writing to Timothy, 2 Tim. 2. 22. Flee youthfull luſts. One might thinke this precept, to Timothy might well have been ſpared, conſidering that Timothy had a weake body, ſubject to often infirmities, and ſuch ſick folke are likely to thinke rather of a Winding ſheete, then Wantonneſſe. Secondly, Timothy was temperate in his dier, daily drinking nothing but water, and ſuch cold liquor was likely to quench all heate of luſt, and yet becauſe Timothy though a good man, though a weake, though a temperate man, yet but a man, and a young man, S. Paul thought the precept not improper for the perſon, Flee youthfull lusts. Luſt is the fift ſinne of youth.
19. All theſe five are the ſinnes of youth. Would I could ſay but as truly theſe five are all the ſinnes of youth. But alas, youth is capable of, and ſubject to all ſinnes whatſoever. And yet, though youth be too bad in it ſelf, let us not make it worſe then it is; With the faſhion of the World, when an offender is guilty of more then he can anſwer, to charge him with more then he is guilty. Youth may commit all ſinnes, yet all ſinnes are not the ſinnes of youth. A young man may be covetous, yet Covetouſneſſe is no young mans ſinne. Old men would be angry, if they might not keep that vice to themſelves. Though perchance they will call it by a more mannerly name of thriftineſſe. The reſult of all is this. Theſe five ſinnes are the waiters in ordinary, attending on youth. So that all young Perſons are guilty of them in ſome meaſure, except God give them a better Proportion of reſtraining grace. As for ſinnes extraordinary, waiters on youth, they are innumerable, being as many as any other age hath, either inclination to deſire, or ability to commit.
20. We come now to make a two-fold Application of what hath been ſaid, the one to young men, the other to old men. But you will ſay, where ſhall middle age People be placed? Shall they be wholly neglected in the diſpenſation of this dayes doctrine? I anſwer, middle age People, ſhall have free leave and liberty to rank and reduce themſelves, either amongſt the young, or old perſons, according to their owne Chriſtian diſcretions. But I know where I ſhall find them all, for naturally we all would be young, and therefore to them, amongſt the young people, I thus addreſſe my diſcourſe.
21. You young people, ye have heard how youth is an age wherein men are prone to be exceedingly ſinfull, wherefore as you tender the Glory of God, the health of your bodies, the ſaving of your ſouls, let me intreate you to be carefull to avoid the ſins of youth. It will be your own another day. Remember what Iob ſaith, though no doubt an excellent man, Job 13. 26. Thou writeſt bitter things againſt me, and makeſt me to poſſeſſe the iniquities of my youth. Thou makeſt me to poſſeſse the iniquities of my youth. If you lead diſſolute lives whilſt you are young, other poſſeſſions I cannot promiſe you, for your Lands may be loſt, your goods gone, but this poſſeſſion ye ſhall be ſure of, (a ſtrange Poſſeſſion often purchaſed by Prodigality) you ſhall poſſeſſe the ſinnes of your youth, and (if you live ſo long) in your old age ſoundly ſmart, for the luxury and intemperance of your youth. Remember alſo what Solomon ſaith, Eccleſiaſtes 11. 9. Rejoyce, O young man in thy youth, and let thy heart cheere thee in the dayes of thy youth, and walke in the wayes of thine heart, and in the ſight of thine eyes: but know thou, that for all theſe things, God will bring thee unto judgement. Which words conſiſt: The firſt a Conceſſion, The ſecond a Commination; the firſt a Conceſſion, for it is no poſitive Command, or rather it is but an interpretative Connivance, not ſo much given as gotten, and indulgent to the frailty of humane fleſh, Rejoyce, O young man in thy youth, &c. The ſecond is a Commination, contrary to good Muſick, it is harſheſt in the cloſe, I ſhould like the Indentures well but for the condition: But know thou that for all theſe things God will bring thee unto judgement. Will bring thee, which words import two things. Firſt, the unwillingneſſe of youth to come to judgement, Secondly, the unavoidableneſſe, that youth muſt come to judgement; And how ſoon you ſhall come to judgement, is known to God alone. Flatter not your ſelves with a fond conceit of immortality. For though the Pſalmiſt ſaith, a horſe is but a vain thing to ſave a man, yet a very mote is no vaine thing to deſtroy a man. And whoſoever ſhall be pleaſed to count the number, and mark the age of this Sacrifice in the old Teſtament, ſhall find more Kids and Lambs offered, then Goats and old Sheep.
22. But young men will ſay, preach you what you pleaſe, we will doe what we liſt. Your perſwaſions ſhall not befoole us out of the pleaſures of youth. Yea, this is but an envious diſcourſe. Have ye not read of a Tyrant who having had one of his eyes accidentally put out, cruelly cauſed an eye of every one of his ſubjects to be bored out, that they might not mock at his deformity? And ſo ſeeing youth is taken away from you, you would put it out in others, perſwading them if you could prevaile, to deprive themſelves of thoſe pleaſures, to which youth doth intitle them.
23. If any ſuch there be that heare me to day, who faſten ſuch envious Comments on my innocent doctrine, I ſay if any ſuch there be, as I feare there be ſome, and hope there be few, and wiſh there were none, to ſuch I ſay in the holy Irony of the Prophet Michaiah to King Ahab, Goe up and proſper. Larde your ſoules with delight, may your own mind be the onelyonly Meaſure of your Pleaſure, carve what you pleaſe, and eate what you carve, and much good may that doe you which you eate; if it be not bad in it ſelfe, it ſhall never be made worſe by my wiſhes. But as God ſaith to Daniel, Dan. 12. the laſt, in reſpect of his Propheſie, But thou, O Daniel, ſhut up the words, and ſeale the book, and goe thy way till the end be, for thou ſhalt reſt, and stand up in the lot at the end of dayes: So ſay I to my Sermon this day, though onelyonly in relation to ſuch as count it an envious diſcourſe; Sermon ſleep for ſeven and ſeven yeeres, yea let the doctrine delivered this day, die for ſo long time, and when that time is expired, when it is probable enough that the Preacher ſhall be dead, the Sermon ſhall new live, and then have a reſurrection in the beliefe of thoſe young men, who now leſſe believe it. The inſtructions now laught at, will then be long'd for. For indeed, this doctrine will grow the beſt when it is ſowen in thoſe furrowes, which age hath made in the face. Till then, my Sermon will be contented to bear the burden of Envy, and then they that accuſe it, muſt beare the burden of Folly, when they ſhall freely acquit it, and flatly condemne themſelves.
24. I come now in the ſecond place (and I hope with better ſucceſſe) to you aged perſons, nor let it be interpreted any diſloyalty againſt the crowne of your old age, that I addreſſe my ſelfe to you in the laſt place; for (if I miſtake not) the laſt, is the firſt, the cloſe and concluſion the higheſt place in the Sermon. Let me in all humility adviſe you, not to repine at Gods Providence, becauſe your Youth is paſt. Coorſe Complements were exchanged betwixt Pharaoh and Moſes at their laſt meeting, Exod. 10. 28. Pharaoh began, Get thee gone, look to thy ſelfe, ſee my face no more. Moſes, though meek, not mopiſh, returned as ſhort an anſwer, Thou haſt well ſpoken, I will ſee thy face no more. The bargaine is eaſily driven, where both parties deſire it. I, Pharaoh cares not for Moſes, Moſes cares as little for Pharaohs company. In like manner labour to be as willing to loſe youth, as that hath been to leave you. Never ſeek by unlawfull waies to wooe it to ſtay one minute longer. Let the departing thereof coſt thee not a ſigh the more, or a ſmile the fewer. Is youth gone with the ſweet thereof? then it is gone with the ſin thereof: Is it gone with the delight thereof? then is it gone with the danger thereof: As hereafter your carnall delight will be the leſſe, ſo your ſpirituall joy will be the more, if the fault be not in your ſelves.
25. Secondly, deſire not, that as the Sun went back ten degrees on the diall of Ahaz, ſo that thou mighteſt be ten dayes, ten Weeks, ten Moneths, ten yeares younger then thou art. Such wiſhes I am ſure are vaine, I ſuſpect are wicked. What Souldier having eſcaped a deſperate fight, deſireth himſelfe againe in the midſt of it? What ſea-man having eſcaped the Sands and Shelves, wiſheth himſelf there again? and ſeeing ye have paſſed ſalum juventutis, as Tully termes it, the troubleſome Sea of youth; why ſhould you wiſh your ſelves in it again? Neither thinke to ſay within your ſelves, O if we were young againe, the time which formerly we miſpent in riot, we would hereafter improve in piety. The truth hereof will plainly be perceived, by your well husbanding the life which is left you to Gods glory. For he that will not be faithfull in a little, will not be faithfull in much. He will not be a good husband on the Remnant, would be a bad one, if he had the whole Cloath. It is therefore to be ſuſpected, that in your deſiring to be young againe, you only make the pretence of Piety, the Pander to your owne Profaneneſſe.
26. Beware therefore that in your old age ye be not guilty of the ſins of youth. Gardiners can tell you, that when Roſe-trees are clipt in the monethmonth of May, ſo that then they cannot bring Roſes, they doe commonly bring them in the Autumn ſpring, in the month of September. And it is poſſible, if you have been reſtrained, either by ſickneſſe of body, or naturall modeſty, or want of opportunity, or reſtraining grace, from the excreſcencies of youth, when you are young, I ſay it is poſſible, that you may be viſited with ſuch gueſts in your old age, and make them welcome at your own perill.
27. And this let me commend unto you, when you ſurvey the ſinnes of your youth, take heed of miſtaking your Oblivion, for Innocence, and thinking your ſelves free from committing thoſe ſinnes which ye cannot remember. For were we at this inſtant arraigned for ſome ſinnes we have done, we would plead, Not guilty. Not that we would be ſo impudent as to deny them if we did remember them, but we have as clearly forgot them, as if we had never committed them. Lord, thou layeſt ſuch a ſinne to my charge, there is ſome error, ſome miſtake, ſome other may be guilty of it, but it is not I. But O what is ſaid, Rev. 20. 12. in the deſcription of the Generall judgement, And the books were opened. The bookes wherein every ones faults are regiſtred and recorded, the perſons who, and with whom, the place where, the time when, and in this point, midnight is as cleare a witneſſe as noon day, concurring with the Teſtimony of our guilty conſciences.
28. Another place of Scripture alſo deſerves your obſervation, Pſal. 50. 21. theſe things haſt thou done, and I kept ſilence, thou thoughteſt, that I was altogether ſuch a one as thy ſelf, but I will reprove thee, and ſet them in order before thine eyes. I will ſet them in order. Alas! when we ſin, we jumble and confound, and heap, and huddle all together without any order or method. But God in his Book will reduce it into a method.
Imprimis, ſuch a ſin when thou firſt didſt awake. Item, ſuch a one before thou didſt riſe. Item, ſuch a one before thou waſt ready. Item, ſuch a one before thou eatedſt thy breakfaſt. Or elſe thus: Ile ſet them in order according to their ſeveral matter; The firſt leaf in the Book is Originall ſin, and then Actuall ſins againſt God; actuall ſins againſt our ſelves, actuall ſins againſt our neighbours; then truly ſhall we be in the caſe of Judah, Gen. 44. 16. when the cup was found in his brother Benjamin's ſack, and may ſay with him, What ſhall we ſay unto my Lord? what ſhall we ſpeak? or how ſhall we clear our ſelves? God hath found out the iniquity of thy ſervants.
29. One word more and I have done, and I hope none will cenſure my Sermon to be too long for this paſſage that remains, though our ſinnes be ſet in order, and though the books be opened, be the books never ſo big, be the volumes never ſo vaſt, it matters not how big the books be of the debts we have owed if all be croſt. If therefore we have true intereſt in the mercies of God, and merits of Chriſt, we may confidently come, and may comfortably pray, and ſhall be certainly heard with David in my Text, Remember not O Lord the ſins of my youth. Amen.