A Memento to Young and Old, Treatise 1 · Sermon 3
SERMON III.
Eccles. 12. 1.
Remember now thy Creatour in the daies of thy Youth, &c.
CHAP. I.
BEsides what hath been already observed, something yet may be further noted, Viz.
Observ. That Grace and Holiness are exceeding fit, and no way unseemly for the younger sort. Man's Life hath in some regards been compared to a Comedy, or Enterlude Acted upon the Theatre, or Sage of this World; and the truth is, many a Mans life is but a Play; and many in their courses do but act other mens parts, not in sincerity express their own inward dispositions. And therefore that decorum, which they suppose may grace them in the eyes of Men, is the thing they most of all affect and aim at. But this is Man's misery, that his Eye is now not single, nor can he rightly discern what becometh him; so that many times he shunneth those things as unseemly, which would be his greatest ornaments, and goeth about to deck himself with such things as do but lay open his nakedness, and discover his shame. The Apostle saith, that long hair (which is a Womans ornament,) is a Man's shame, If a man wear long hair, it is folly and shame to him, 1 Cor. 11. And yet many men account this a special ornament; whereas indeed, it doth as ill become them, as a Distaff doth; almost as ill as a womans Garment. Thus it is in many other things, disguised fashions, &c. But besides these, there seemeth to be a conceipt among Men, that a licentious liberty, an unlimited looseness of Conversation, becometh the younger sort in the daies of their youth; and that nothing is more unseemly for that age, than an humble, holy subjection and obedience to the Gospel of Jesus Christ. But here ye see the wise Man, who was a Man that did much affect decorum, whilst he continued in his integrity, (as appeareth by that which the Queen of Sheba, observed even to an extasy, I Kings 10. 4, 5. And when the Queen of Sheba had seen all Solomon's Wisdom, and the House that he had built, and the Meat of his Table, and the sitting of his Servants, and the attendance of his Ministers, and their Apparrel, and his Cup-bearers, and his Assent by which he went up to the House of the Lord, there was no more Spirit in her. And so ye may gather by many passages of his story, how exact he was in observing decorum, and shewing forth his Royal Magnificence according to his place.) He I say, that best knew, what was comely, and seemly for young Men: Sheweth here, that it is not only good, but seemly for them, even in the daies of youth, to be seriously mindful of their Creatour, and so in all things to shew themselves as Men, that have him, and his fear before their Eyes.
For (to omit this, that whatsoever is good is also comely, being suitable to the holiness and purity of God, who is most glorious and beautiful) it is plain here by the opposition that is made between the daies of youth, and old age; that he commendeth it to them in special, as a thing exceeding fit, and seemly for the younger sort. Remember thy Creatour in the daies of thy youth, whilst the evil daies come not. As if he had said, It is a most absurd and unseemly thing, not to be truly mindful of him that made us in our best daies, but then to begin, when the evil daies come. And (if you mark,) it is plain by those passages that follow, That he still fastens a notorious absurdity, and unseemliness upon this carriage of Men who defer till the last. The years draw nigh, when thou shalt say, I have no pleasure in them. How absurd and unseemly then to give up thy self to God, when thou art weary of thy self; and not before? while the Sun, or the Moon, or the Starrs be not Darkned, and the Clouds return after the Rain. A most absurd thing, to give all the cleer Sun-shiny daies of youth to sin, to lose all thy good daies, wasting and wearing them out in vanity; and then in the dull, cloudy, rainy times of old age, which are most unfit for employment, to begin to serve the Lord; and so in the verses following. So that it is foreign an absurd thing, or a thing out of place; an unseemly and uncomely thing for young men to live unmindful of their Creatour, and of the end of their Creation, whilst they are young; and to leave him nothing but the Lame and Blind Sacrifices of their decrepit age, which the Psalmist sheweth plainly. Psal. 119. 9. Wherewithal shall a young Man cleanse his way? by taking heed thereto according to thy Word, That which is cleanly, ye know is comely: Now the Psalmist sheweth, that if they that be young will walk in clean waves, they must take heed to the Word of God, and follow the light of it. Ye know that a fair clean way is more pleasant and comely by farr, than a foul, deep, miry way: duplicate page duplicate page and it is more comely for a man to walk in such a way, if he can, than to be mired with dirt in a foul way. So the Psalmist sheweth, That then a young Man walketh in a clean way, and so in a comely manner, when he followeth and obeyeth the Word of God, i… an holy and gracious Conversation. On th… other side, when he casteth the Word behind his back, and walketh in the Lusts of his own heart, followeth his own will, and seeketh to please himself in all things, he walketh in a foul dirty way, and is bemired (… it were) with Drunkenness, or Whore do… or Idleness, or Prophaneness, &c. And h… carriage hath no more true comeliness in i… than his clothes have, when he falleth in the mire.
CHAP. II.
THis we might see plainly, if we did b… consider the nature and temper… youth, and then think what corresponde… cy and suitableness there is between it, … true grace and holiness. He that will ma… a comely garment for another, must not only make one part of it proportionable to an… ther, but must take measure of him that … to wear it, that it may be comely and fit i… him. A Man's garment, though never … comely and proportionable in it self, will n… ver be comely and fit for a Child. Here then let us take measure of youth, and see how well it will become him to put on the new Man, to put on the Lord Jesus.
1. Hath the young man a special quickness of witt and apprehension? what can become him better than to search into the glorious Mysteries of Christ's holy Gospel, and not content himself with a few answers committed to Memory, which he is able to fit to some questions of Chatechism, but seriously and with most earnest endeavours to study the Doctrine of Godliness, and carefully to learn that wisdom which is from above. There is no knowledge can so well become the best witt and understanding, as the best and most excellent knowledge, and that is the true saving knowledge of God, of Christ Crucified, which St. Paul esteemed incomparably better than all his other learning. This will beautify the freshest, and most sparkling witt, it will make the very Spirit of a Man shine within him. This was young Timothy's ornament. 2 Tim. 3. 15. From a child thou hast known the holy Scriptures, which are able to make thee wise unto Salvation, through faith which is in Christ Jesus. That wisdom must needs beautify a young Mans mind, which maketh him wise unto Salvation, wise for Heaven, which putteth such a light into him, as is suitable to Heaven and Everlasting light, which is like the wisdom of the Saints and Angels above; of which knowledge St. Paul. saith, 2 Cor. 4. 6. God who commanded the light to shine out of darkness, hath shined in our hearts, to give the light of the knowledge of the glory of God in the face of Jesus Christ. The Sun-beams do as it were guild things whereon it shineth, and make them look bright and pleasant, whereas they looked dull before without any such lustre or comeliness. This Heavenly Knowledge is a shining knowledge, it bright… ens and beautifies the Mind and Soul: and the more fresh and nimble the witt and understanding is, the more it is adorned by it: no skill, no knowledge; no learning is so comly for a young Man, as this true saving knowledge of God in Christ.
II. Hath the young man some strength of memory? what can become this Treasury or Store-house so well as Gold, Silver, Pretious-Stones (as the Apostle calleth holy Truths:) what should hay and stubble, trash and dirt do in so pretious a Cabinet? what is more unseemly, than to have it filled with wanton idle Songs, with scurrilous jests, with airy vain conceits, foolish balla…s, legendary tales, or the like? that which is fit for the Dung-hil is not seemly for a Cabinet.
III. Is youth full of lively and stirring affections? what is more seemly than for the quickest affections, and for the most lively motions of the Heart and Spirit to be exercised about Heavenly, and Spiritual things. The World is said to be foreign, because of its comliness which God gave it in the Creation. Now God hath thus ordered the World in its several parts, that the quickest and nimblest, should be highest in their rank, and the slowest and dullest, should be lowest. So the Heavens which are of a most strange and wonderful swiftness, are highest; and of other things the quickest in motion are nearest Heaven; so the Air, and in the Air the Birds: whereas the Earth being slow, and without Motion, lyeth below all the rest, and is farthest from Heaven. So what is more seemly, than for those winged affections of young Men and Women to mount up to Heaven, and the quicker and swifter they are in their Motions, the higher it becometh them to fly; what should they do creeping on the Earth like Snailes, or earthing themselves in the Earth like Moles, or mudding these lively affections in sinful fleshly pleasures? Why rather should they not in their daies of youth cast their Souls upon the wing, earnestly desiring God to draw them, that they may run after him. Is it a seemly thing to see a Lark or an Eagle to make her self a burrow or nest under ground, or to plunge her self in the Mud? No, it becometh her to be aloft: so it becometh not the winged affections of the younger sort to bemudd themselves with sinful pleasures, but to be lifted up in the power of Gods Spirit, and to converse with him who is invisible. The dullness of age hath more affinity with Earth, than the vigour of youth: which yet must not perswade old Men to follow the inclination of age, and because their backs are bowed with years, to think themselves warranted to debase their Souls to earthly affections, but rather to conceive themselves directed to look themselves out a burying place; entring into a serious Meditation of the Grave, whiles their bodies by the decaies of age, are daily preparing for their last dissolution, into those first earthly Principles of which they were compounded.
IV. And as the quickness of young Mens affections should thus set them in a course of holiness; so the quickness of their Spirits (which is one cause of the quickness of their affections) doth exceeding well suit with true grace and holiness. The Activity, and (as the Country-word is) the Mettle that is in the younger sort is very suitable to an holy Conversation. This is one thing which maketh many men falsely to think, that Religion is not seemly for youth; but these are such as know not the power of godliness, and therefore think it to be a lumpish dulling thing. But what blindness is this to imagine, that the blessed Spirit of God is a duller to the Spirit of a Man, when he worketh upon it by his sanctifying power and vertue! No, it is enough indeed to put life into a dead heart, when the blessed Spirit affordeth his gracious Influence unto it. If the Sun doth dull and dead the Earth, the Trees, the Herbs in the Spring-time, then may ye imagine, that the Spirit of God doth dull the Spirits of Men by Sanctifying and Quickening them. It taketh away indeed their wildness and madness, that is to say, their untowardness, unseemliness, and uncomeliness; but it rather encreaseth and purifieth their kindly vigour, and giveth them yet a greater and an higher life, and maketh them more lively than before; but with a sweet, spiritual, and heavenly kind of Life. It is true, that in the beginnings of grace there is some drooping and dejectedness, but that is but in the turn when they are coming out of their natural estate from under the Curse and Wrath of God. But if once they be indeed set in a course of holiness, and find the comfort of Gods love in Christ, they shall find themselves more enlivened and quickened by the Spirit of God than they can be by nature only. Where the Spirit of the Lord is, there is liberty, saith the Apostle. The Spirit of Christ enlargeth the heart, striketh off the fetters of Corruptions, and maketh it more free and full of Life. Therefore David often calleth upon God to quicken him. He was a man naturally of a quick temper, of a fresh lively Spirit, as appeareth by that Description given of him. 1 Sam. 16. 12. He was ruddy, and withal of a beautiful countenance, and goodly to look to. But he knew, that grace would quicken him more, and give him a heavenly activity of Spirit, and therefore desired to be more and more quickened by it. And how can the vigour and quickness of youth be better imployed than in the work and service of God? Is not the Service of God a race? And who are so fit to run, as those who are young, and of nimble Spirits? Let us run with patience the race that is set before us: and else-where; so run that ye may obtain. Which as it implyeth, a winged swiftness, and quickness of stirring affections in the service of God; so also a ready diligence, and active chearfullness in any work of his, to which the heaviness of old age is a clogging hinderance; and which doth exceeding well become the liveliness of youthful Spirits.
V. Are young Men strong, and of able Bodies? What is more comely for them, than to serve the Lord with all their Strength? The weakness of the Body, doth even make the Spirit fail and faint, and hindereth it many times in the Service of God. Strength is an help in the worship of God; and the Spirit in a strong Body, is like a work-man standing upon firm ground; which is an help and furtherance in the work.
VI. Are they full of courage, and valiant as well as strong? They can never with so much honour follow any other Captain, as they may fight under the Banner of Jesus Christ, the Prince and Captain of their Salvation. No Victory so honourable for a young Man as to kill pride, and lust in himself, and to get the old red Dragon under his feet. To shed an enemies blood, is no way so honourable, as to Triumph over Satans malice. One Mastiff can tear out another's Throat: one Bull can goar another's side: one desperate person can shed another's Blood: but where is that glorious valour in a young Man, that (like Josuah's followers) setteth his feet on the necks of five Kings of Canaan at once, that subdueth his five Senses, and overcometh all Temptations that enter in at these? He that can strongly guard these Cinque-ports, and stands out against all approaches in his youth, he is an honourable Souldier of Jesus Christ. And if he go on, and overcome, He shall sit down with him in his Throne, as he overcame and sate down with his Father in his Throne, Rev. 3. 21. They that fight this good Fight, may assure themselves, that … Crown of Glory is laid up for them, which they shall wear, when many renowned Captains of the World, who have been Triumphant over their Enemies, Shall lye down in sorrow and confusion. But as the Apostle saith concerning Marriage, If any man thinketh that he behaveth himself uncomely toward… his Virgin, if she passe the flower of her age, and need so require, let him do what he will he sinneth not, let them Marry. 1 Cor. 7. 36. So if any man thinketh that he behaveth himself unseemly toward the courage, strength, and valour of his Body and Mind; if he wear out his youth in Peace, and do not shew himself in the Field, let him know, that Religion doth not disarme him, if the Cause be good, and the Warr necessary; otherwise to fight in Publick Warrs, is no more honourable, than it is to assault men on the high-wayes side. And when a Christian hath a just Call to fight the Lords Battles, Religion doth not daunt, but double his courage. True it is; Religion takes from him the Sword of Revenge, and commandeth him to put it up into its place: it alloweth him not to answer every desperate Ruffians Challenge, which is as uncomely for a wise young man, as it is to fight with every Dog that barketh at him.
VII. Is youth accompanied many times with health? what is more seemly for him that is well, than to do well, and to serve him faithfully who giveth him every hour of health which he enjoyeth? The sickness and craziness of old age is many times a great distraction and discouragement to the Service of God: therefore they are much deceived, who make Repentance the work of the Sick-bed, and think that the fittest time for that work.
VIII. Is youth enclined to love? Christ commandeth nothing but love, and that which love, supposeth and inferreth: only it requireth a more noble, divine, and excellent kind of love, and turneth it upon a more excellent object, upon which it is better bestowed than upon the common objects of natural love, Viz. upon God the chiefest good, and upon such things as are subordinate to him.
IX. Is youth disposed to Mirth? Grace is so farr from depriving it of this, that he which never felt true Grace, never came where sound joy was. The heart is filled with peace and joy in Believing; and the peace of God passeth understanding. Yea, the Word of God calleth for joy. Rejoyce in the Lord; again I say rejoyce. It bettereth and encreaseth our mirth, it doth not take it from us.
X. Consider the young man in Relation to others, and you shall find nothing so seemly for him as grace and holiness, and a conformity to the Word of God. Nothing more comely for a young man than so to carry himself toward his Superiours as the word of God directeth him. What more seemly for the younger sort, than to give that honour, reverence, respect to Parents, Masters, Aged People, which the word enjoyneth them? A proud, undutiful, contemptuous carriage in the younger sort towards their betters, doth worse become them than any deformity or blemish in the body. A young man is never more out of fashion, than when he is careless of his duty in this behalf: and again, never more comely, than when he adorneth his life with that modesty and dutiful respect to which true grace directeth younger years. It is a singular ornament to a young man to be one of those few which find out, and constantly walk in the narrow way in their youthful daies.
CHAP. III.
Vse. 1. THis may shew, that nothing doth worse become the younger sort than sin; A licentious, ungodly, a loose unbridled conversation is a young man's greatest blemish, weakness of natural parts, shallowness of capacity, blemishes of the body, are not so unseemly in a young Man, as prophaness, and want of true holiness. Nothing can worse become such an one, than to forget or disobey him that made him. No blemish in the face is so unseemly, as an unruly tongue, full of vain and idle oathes, full of prophane swearing, full of cursing and bitterness, full of wanton, rotten communication, full of rai…ing, of scoffs against godliness, against old Age; or as a loose lustful eye which is roveing and wandring after vanity, or an ear listening after idle tales, and greedily taking in false reports, such as tend to the undeserved disgrace of others. A violent hand, a stragling foot, they are the blemishes and reproaches of the younger sort. And what is Drunkenness, but the shame and stain of that green and flourishing age? when the witt in its prime and best time shall be besotted, and brought to a brutish dotage by the abuse of Gods good Creatures, and excess of drink, what is more unnatural and unseemly? The stupifying of the senses, the faultring of the feet, are they not the symptoms of old age? yes. What then is more unseemly for youth, than to over-burthen it self so with drink, as to lose for the time its witts and leggs? Oh do not count this a matter of credit thus to keep company! this is your shame. The sin of Whoredom, which is the young Man's Zoar, he counts it a little one, and hither he would fly for contentment, when the Word threatneth Fire and Brimstone, against this sin from Heaven. It is his Dalilah, in the lap of which sinful pleasure he thinketh he may sleep securely by the priviledge of youth. But the Scripture saith, It is a deep ditch Prov. 23. 27. And therefore most dangerous. And as it is dangerous, so most shameful and unseemly. It is the defilement, the blasting of the flower of youth: it is the very snare of the Devil, whereby many young ones are held Captive by him at his will.
The sin of stubbornness, and contemptuous carriage towards Superiours in years, or otherwise, it is most unseemly for those of the younger sort; it layeth open the shame of their folly; and when they think highly of their own witts, and (perhaps) scorn the advice of their Auncients, they make it known to the World, that through the greatness of their folly, they know not themselves, nor their places aright, nor what becometh them. Idleness, and Vanity are most unseemly for them; the loss of these precious daies of youth; to sleep away these best daies, or to triffle them away, whiles the Sun shineth upon them, it is most unseemly.
Finally, to live in impenitency and security, not to seek the love and favour of God in Christ; to put off Repentance till old Age is most unseemly and uncomely. To sleep all the day and put off a man's main business until night, is most foolish and uncomely. Conversion to God, it is thy main work, and the beginning of all the work and service, which thou doest for him that made thee, and gave thee thy life, and continueth it to thee every hour. Thou dost never truly put thy self into his Service, until thou art truly converted and turned unto him. All that thou dost in the Worship of God before, is no true Service, no work of a faithful Servant, acceptable unto God: therefore to give him that gave thee all thy daies, no part of these best daies of youth: to give him that gave thee all thy strength, no part of thy strength: to give him that gave thee all thy witt and understanding, nothing but the ruines and decays of witt, memory and understanding in old age, or sickness, is most unseemly; and such as cannot any way become any one that would be called a Christian: especially, if thou considerest, that when thou deniest thy best time to God, he may justly deny thee the rest of thy time which thou hopest to enjoy, and cut thee off in thy sins.
CHAP. IV.
Vse. 2. THis should teach Parents and Masters, that have any of the younger sort under their charge, to be very careful and diligent to teach them what doth most of all become them, even the fear of God, and Faith unfeigned. Instead of teaching them vain fashions which they are too apt to learn of them, to teach them that it will best become them not to fashion themselves according to this evil world, but to be transformed in the renewing of their mind: to teach them, that the words of heavenly wisdome, the word of God laid up in the heart, and shewed forth in the life, will be their richest ornament. Let them know, how well Humility, Modesty, Temperance, Chastity, Sobriety, Holiness and the knowledge of God will become them. Let them not only be taught how good these things are, but how seasonable, how fit they are; how seemly for them at those years, how necessary. Let them understand how ill it becometh them at this age to want these Jewels, and what deformity the contrary sins do put upon them. As it becometh them of younger years to be thus qualified, so it becometh you that are elder, by all means, both in word and conversation, to shew them what becometh them.
CHAP. IV.
Use 3. IF Grace and Holiness are comely ornaments of Youth; then how unseemly is it for those that have passed the daies of Youth, to continue yet without it? hast thou out-lived thy Youth, and hast duplicate page duplicate page thou not yet done that which thou shouldest have done in thy Youth? Not yet so remembred thy Creator as to turn unto him, and to seek him with thy whole heart? Oh blame thy self for this before the Lord! and if thou hast lost the first season, take heed thou doest not foreslow the latter. Art thou now past the Spring of Youth? It is more than time thou hadst sown in Tears! The Harvest draweth on, and then as a man hath sowen, so shall he reap. He that hath sowen to the Flesh, following his lusts and his will, shall of the flesh reap corruption; but He that soweth to the Spirit, being led by the Spirit in the wayes of holy obedience, shall of the Spirit reap life everlasting. Think then with thy self, if it be a shame for young men to be without Grace; it is a double shame for me that am past the daies of Youth! I… God hath shewed thee patience in not cutting thee off in the sins of Youth, oh take hee… of abusing that patience any longer! Wilt thou sin because thou hast escaped hitherto… God forbid! The longer thou hast sinned▪ the more hast thou provoked the eyes of Gods glory, the more dangerous is it to continue any longer in sin. The longer the Fig-tree had cumbred the ground, the neare… it was to the cutting down; the more it was in danger of the Axe. Therefore repent heartily and speedily of the sins of Youth; and yet whiles thou maist do somewhat for the Lord, hast some strength and abilities for his service, let him have thy heart and hand, thy body, thy soul: sacrifice thy self to him, consecrate thy whole man to his worship and service even in thy middle-age.
CHAP. V.
Use 4. IF Grace be the ornament of Youth, then doubtless Sin must be the shame of Old Age. What, an old man, an old woman, and yet a graceless sinner? A gray-head found in the ways of unrighteousness, the ways of folly? What is this but to be a spectacle of reproach among men? How many years hast thou lived an enemy to God? Couldest thou find no time for reconciliation in thy Youth, nor in thy middle age, nor yet now thou art thus far gone in years? What is an impenitent old man, but a kind of monster among men? What a shame is it to see a gray-head quaffing by the fire-side in an Ale-house; a man of fifty or sixty years haunting the Ase-house, and wanton dallyance. A profane Oath in an old mans mouth, how odious and shamefull is it? Is it not a double shame for old men to be more and more covetous the elder they are, to cleave more and more close to the world? As one that is to be executed, if he hath his hands at liberty when he is turned off the Ladder, will catch hold again, and cling fast unto it, being loth to let go his hold: so such a one being summoned by death to leave the world, catcheth hold again, fastening his very heart unto it, and cleaving more strongly and more closely thereunto. How much better were it to have loosened the heart from the world by unfeigned repentance, that the world and it may part with ease? For part ye must, though thy heart should be pulled in pieces in parting. How ill doth it become an old man, that all this while he hath not learned to see into the vanity of the world, which a wise man in a little time of experience may easily discern? O thou old sinner, learn greatly then to bewail the sins of thy Youth, that length of time wherein thou hast gone on in sin, wherein thou hast hardened thy heart, and resisted the spirit of God: and now be very earnest with the Father of mercies, to pass by the multitudes of thy sins, whch in these many years of thy life, thou hast made thy self and others guilty of.
CHAP. VI.
Use 5. LAstly, yea that are young, let this enter into yovr hearts, and be ye perswaded that nothing doth so well fit you, nothing so well become your years, as to remember your Creator, as to know, to love, to fear, to serve and obey him that made you. Now is the Spring, now is the time of sowing in tears, even in your Youth: and if ye sow so, ye shall in Youth reap the first fruits of comfort. Now is the day, and therefore work now; the night cometh, darkness cometh; yea the night of spiritual darkness and blindness of mind may come, a dreadfull gloomy night may shade your Souls, the spirit of God withdrawing his light, against which you have so long sinned in the pride of Youth, and Satan drawing a black vail over your Souls: then there is a woful night within; the night of an hardened heart that cannot repent, and of a …eared conscience, and a reprobate sense may come, when none can rightly work the works of God. Oh then! what an extreme folly is it for you now to sleep in Sin whiles it is day, and whiles mercy is offered, and the way of life is shewed, and the works which God hath ordained for his people to walk in, are laid before you? Now then it becometh you to flee youthfull lusts, and not to stay till they flee you: Now learn to hate all sin, (and especially the sins to which your age enclineth you) even as Death, as Hell. Do not think that the sins of Youth will become you, because Youth is enclinable to them, but rather think they are so much the more unseemly, because nature corrupted, enclineth Youth unto them. Sin is so contray unto that foreign, and right order of things whch God hath made, that it enclineth men to those things whch are most unseemly for them. And this must needs be so, for Sin is most contrary unto God; now God by his work enclineth every Creature to that which becometh it: and so by his work upon man in the Creation, he did frame in him a propension and inclination to that which did every way become him best. Now Sin being quite contrary unto God, and seizing upon man's nature, did so corrupt it, as to encline it to that which is most unseemly for it. So man in general is enclined to earthly, to bodily, and sensible things, sutable to the body, and to neglect heavenly and spiritual things, which are sutable to his Soul and inner man, which (considering the nature and creation of man) is most absurd and unseemly; as if a man should be more carefull of his foot than of his Head. What comparison is there between the Soul and the Body? Is not that of far greater excellency than this? How unseemly a thing is it to seek the satisfying and contenting of the body, rather than of the spiritual and better part of a man's self? So Sin enclineth old men in age to become more earthly and covetous than before; Now this is most unseemly. So the Heathen could observe, counting it as foolish and absurd for an old man to grow more covetous, and eager after the world, as for a Traveller to provide himself so much the more carefully for his Journey, the nearer he cometh to his Inne, or Journey's end. Were it not an unseemly folly, when a man is even at home, and seeth the smoak of his own Chimney, to seek about carefully for a fresh Horse, and other necessaries fit for a Journey of many hundred miles? So what more foolish and unseemly than for an old man, travelling to his last home, to be the more carefull of earthly things, the nearer he cometh to his grave, which are useful to him only by the way? And as sin enclineth old age to that whch is most unseemly; so also it doth younger years. Oh do not think these things seemly for thee, to which Nature, corrupted by sin enclineth thee; no more than that is wholsome for a sick man, to which his Stomach, vitiated by a disease doth move him. Esteem Grace of all things, to be the richest ornament: put on Christ Jesus, that thou maist partake of the beauty of his Grace and Spirit, who is the fairest of ten thousand, that thou maist be one of those in whom God himself through Christ Jesus is delighted.