A MEMENTO TO Young and Old: OR, The Young Man's REMEMBRANCER, AND The Old Man's MONITOR.  
By that Eminent and Judicious Divine, Mr. John Maynard, late of Mayfield in Sussex. Published by William Gearing, Minister of the Gospel.  
Quis integram vocet aetatem▪ cui multum deest, & quantulum sit, quod restat, incertum est?  Petrarc. de remed. utr. fort. dial. 1. 
LONDON, Printed for Thomas Parkhurst, living at the Sign of the Bible upon London Bridg. 1669.   

Unto the Right Worshipful,  
SIR Thomas Wilbraham of Woodhey in the County of Chester, Baronet: and to the virtuous Ladies; The Lady Elizabeth Wilbraham the Elder, and the Lady Elizabeth Wilbraham the Younger.  
To the Lady Meredith of Leeds in Kent' and to Mrs. Elizabeth Baker, of Mayfield in the County of Sussex.  
William Gearing humbly Dedicateth these ensuing Treatises, Entitled, A Memento to Young and Old, etc. And Pious Fathers the Glory of Children, etc.   

To the Reader.  
THE outward ornaments of Youth are Beauty, Tallness, and Strength of the Body, but Grace and Wisdom are the ornaments of the Soul and Mind: But Beauty without Grace, is but like a fair sign that hangeth at the door of a foul house; and Wit without Grace, is but like meat that tasteth sweet in the mouth, and breedeth ill blood in the Veins: and bodily strength, and comeliness of Stature without Grace, it is but like so much Moss upon the body of a Tree, when there is no fruit upon the boughs. Absalon had a fair body, and a defiled Conscience, St. Augustin receiving a witty Epistle from Licentius, a young Noble Man, 
August. Epist. ad Licent.  and perceiving he had abused it too loosely, returneth this answer to him. If thou hadst found a Golden Cup, wouldst thou not have given it to some Public use? God hath given thee a Golden Wit, a Soul of Gold, and yet thou usest it an Instrument of Sensuality; take heed of making it a vessel of abomination, and of presenting thy Soul as a Sacrifice to Satan, Diabolus cupit a te ornari, the Devil desireth to make thee an ornament to him, and thy wit and parts, the credit of his Court and Cause: Young Men many times have sharp Wits, but as the fire, in green wood is smothered by the vapours, that it cannot shine brightly; so holy Wisdom in youth is often smothered by Temptations and Concupiscences.  
Naturalists say, That the Butterfly spendeth the most part of her Life in painting of her Wings, so do many young men in guilding of their Brains. Youth is, (as the Hebrew word signifieth) the choice age of a Man's Life: 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  and a young Man is called, a choice or chosen one. 1. Because a Young man was rather chosen than an Old, chosen to most employments of action, and Youth is the time which a man would choose to live in. 2. Because youth is a time wherein a Man is to choose what course to take, and it is the choicest time for the service of God. Remember thy Creator in the days of thy youth, or of thy choice, saith Solomon. That is, in such days, as either thou wouldst choose, or else, such days wherein thou art best able to make thy choice; then are we called upon to remember God. Take it in that double variation. 1. In such days, as a man would choose, whilst things yet go well with him, before the evil days come, etc. Flourishing Youth and true Devotion, are seldom companions: Youth, (unless sanctified) is full of vanity, serious in trifles, and trifling in serious things. Or, 2. In such days as we are yet able to make our choice, Death bed Devotion proveth but little worth; then do we rather dream of God, than indeed do remember him.  
Good reason it is that the Young Man should remember his Creatous. 1. Because uncertain of the future of his own life, uncertain whether he shall ever live to old age; a Soul should not be hazarded upon such uncertainties. 2. Because the young man commonly forgetteth God, is most tempted by Satan, most violently hurried away with Passions. Youth is full of folly, falsehood, frowardness, of high conceits of their own worth and sufficiency; full of inordinate and excessive love of liberty; full of wantonness, it is carried with strong affections upon weak grounds; it is stubborn, impatient of counsels, and just reproofs, Jerem. 31. 18, 19 It is given to Prodigality, Luke 15. 12, 13. It is impudent and shameless, addicted to sensuality. It is the Emblem of a Young Man, to have a wing on one Arm, as if he had a desire to fly up to Heaven: but a clog on the other arm, to show how the vanities and pleasures of the World do clog his desires of Heaven. 3. Or it may be Young Menare called upon to remember God, because riper age is furnished with most abilities; a strong body, a pliable mind, a riper judgement, affections free: Religion is not of so easy a performance, but it will ask a man his best. Or 4. it may be, what is gotten in Youth, sticks fastest by us, as a Vessel retaineth a long time, that odour wherewith at first it was seasoned. God's service should never be given over, and therefore learned betimes. Nabuchadnezzar would have young Men stand before him, the King of Heaven much more. Thy Creator will not highly value thee, unless thou hast been bred up in his presence even from thy youth.  
It is a most commendable thing for Young Men to be courageous, and resolute in resisting Sin. Some Heathens and Infidels have been not able in this kind. S●. Augustin bringeth in Polemon thus speaking concerning himself.  
I was an Infidel, a young Man, deprived of the Knowledge of the True God resigned over to all sorts of Intemperance, 
St. Augustin saith of this, Non human● operi tribuerim, sed divino. Epist. 130.  Wine, Love, Play, Rashness, were the Chariot, which drew my Youth to downfall. I was no sooner entered into the School of an Heathen Philosopher, But beh●ld I was wholly changed. He upon the Words of a man, layeth down his flowery Crowns which he bore on his head, his Riots and Drunkenness.  
How unseemly then is it, for Young Men that are called Christians to go on in Riot, and Wantonness, after so many enlightenings, so many forcible instructions, and so many powerful convictions and inspirations? St. Ambrose likewise brings in one Spurin● thus speaking. I was a Gentile, (saith she) bred in the corruption of an age, where virtue was declining, and vice on the top of the Wheel: I was endowed with an excellent Beauty, which by right of natural force gave me the key of Hearts; and I seeing it was too much affected, courted by wanton eyes, and served for a stumbling-block to chastity; I purposely made scars in my face, extinguishing with my Blood the flames of those that sought me; for I loved better to seal my innocence, as, with the seal of voluntary deformity, than to possess a Beauty that served only as a bait for another's Lust. How may this give a check to the vanity of those women among us, who in their youth paint themselves with an ill intention, seeking to gain that by Imposture, which they cannot gain by truth? and not satisfying themselves by adulterating their Beauty, spare not to discover in their Breasts and Faces the Impudence of their Foreheads. Oh! what will such with all their curiosity, answer to this Paynim, when her Blood and Scars, her Beauty disfigured, which served as a Sacrifice to her Chastity, shall accuse them before the Tribunal of Christ!  
Cassian commendeth a Christian young Man, who having renounced worldly vanities, and betaken himself to an austere kind of Life, having received a packet of Letters from his Father, and divers of his dear Friends, 
Cassian Instit. Lib. 5. ca 32.  he durst not look upon them but threw them into the fire with these words: Be gone ye thoughts of my Country, and burn for company, for fear lest ye tempt me to look again toward the things which I have forsaken: He feared (as the story saith,) that by the reading of their lines, and the sight of their Names, he should have been persuaded, to warp towards their Company, and the vanities of the world again.  
Oh how ought all young men, that have had good education, to take heed how they abuse it, and the many instrumental means which God hath granted them for the exercise of virtue; otherwise they shall pay the loss thereof in the length of a corrupt and miserable Life, and their bones in old age, shall be filled with the follies of youth, which shall rest with them even in their ●Tombs, and drag their Souls into the bottomless Precipice, from whence there is no recovery. Many young people run on in much evil in the time of youth, adding sin to sin: but (as one saith) youthful sins may prove ages terrors. Many profane young men that drink and quaff, play and make sport, and further one another in sin, what do they therein, but as Abner said to Joab, 2 Sam. 14. Let the young men arise, and play before us? Observe what play this was. Then there arose and went over Twelve Men of Benjamin, which pertained to Ishbosheth, the Son of Saul; and Twelve of the Servants of David, and they caught every one his fellow by the head, and thrust his Sword into his fellows side; so they fell down together. This was their play. So it is with young men manytimes, when they come into company, by their licentiousness, and drawing one another to sin, what do they but take the Sword, and thrust into one another's bowels? and Labour (what in them lieth) to destroy each other for ever?  
Oh how careful should Parents be, in the well nutring and educating of their Children, who are not only the living goods, but also pieces of their Parents? In Athens it was a custom, never to pole their Children till they were taught, and then to burn their hair, as a Sacrifice to Apollo. How should Parents take heed of cockering their Children in sinful ways: Indulgence of Parents, is the refuge of Vanity, the bawd of Wickedness, and the bane of Children. Look well to it ye Parents, (saith St. Hierome) That your Children carouse not in the cups of Babylon. The Sin and evil examples of Parents, is like rust which cleaveth close to their Children, and the greater they are upon Earth, so much the more malice and precipitation it hath; such children will one day complain at the Tribunal of God, 
Cyprian de ●apsis.  of the persidiousness of their Parents, saying, our Fathers and Mothers have been our parricides, saith Cyprian.  
Ye fond Parents, behold Eli the Priest, from whose lips passed so many brave Oracles, who shined in the Tabernacle of God, and in the mean time for permitting youthful follies, and ●nbridled liberty in his Children, to become the Object of God's just displeasure: behold him cast from the Priesthood, as a rotten Member, and his House deprived of that honourable dignity, and all his Posterity Condemned to die in the flower of their age: His two Sons Hophn and Phinehas, slain in one day, his Daughter in Law dead in Child●bed, and the Ark of God taken by the Philistines, and dishonoured by Infidels: And lastly, himself buried as it were, under the ruins of his Country, as the last Victim of God●s Justice.  
Eleazar is a fit pattern for all aged persons to follow, of whom mention is made in the Book of Macchabees, That being assaulted with all sorts of Batteries, Banishments, and Torments, to make him counterfeit but one sole Sin against his own Law, he said to himself, ●ut alas! The whiteness of that venerable Hair with which thy head is covered, after 〈◊〉 hath grown hoary in the exercise of thy Religion, hath it not yet taught thee, where the point of honour lieth? It is not enough for Eleazar not to counterfeit impiety, but to profess virtue even at the price of his Blood. Now God grant, I may not serve as a stumbling-block to the youth of this City: since God will make this day, a Theatre of my constancy; I will not belie the Law of my Master, nor dishonour the School in which I was bred●nd brought up.  
Memorable is that story of Polycarp, that constant Martyr of Christ, and Disciple of John the Evangelist, as he was brought to the fire to be burnt, the Proconsul having most earnestly solicited him to recant, and renounce his Faith with promise of liberty, I have (said he) these Fourscore and six years served Jesus Christ, and I ever found him a good Master; therefore, I will not now Blaspheme my King and Lord; I will never do it. Many other words of admirable constancy and fortitude were uttered, then by this old Disciple, and faithful Martyr of Jesus Christ, which made him regardless of his Life, and resolutely to suffer Death for his Name.  
Let none of us then offer the blind and the lame in sacrifice to God, nor offer that to him, which we would not offer to our Prince, Mal. 1. 7. 8. This were to make God's Service a Spittle-House or Hospital, to maintain us in our age, when we have spent our strength in the service of Sin and Satan. This is not to leave sin, till sin leave us. What Noble Man would be willing to give entertainment to an old serving man, that hath spent his strength in the service of his Enemy? Why then should we think, that having given the flower of our youth to the Devil, that God will accept of the bran of our old age? Therefore every one like young Timothy's, and Josia's should begin to serve God betimes: and all parents should present their Children to God betimes, even as Samuel, whom his Mother offered to the Lord very young, who ministered before the Lord in his side-coates. Youth is not only more capable, but more curable than old age, If sin get hold of youth, it is more easily cured in youth, than in men that are old; as a green wound is more easily healed, than an old festered sore, which hath dead flesh in it. A man may almost aswel give Physic to a dead man, as counsel to many an old man. If sin grow to an habit and custom, custom being another nature, makes it as ordinary to men as to eat and drink. But if any of us have spent the flower of our youth in vice and vanity; Let the fruit of our age only savour of virtue. Indeed an old man of youthful behaviour, is more ridiculous than a wanton toying young man: Let every man then (especially old men) put their houses in order and prepare for Death: when Death is between their teeth, it is too late to provide remedies for the Terrors thereof.   

A MEMENTO To Young and Old,  

Sermon I.  Ecclesiastes 12. verse 1. Remember now thy Creator in the days of thy youth, while the evil days come not, nor the years draw nigh, when thou shalt say, I have no pleasure in them. 

CHAP. I.  
THe wise man having first run through the vanities of Life by his own bitter experience, now also hath taken a review of them (as it seemeth) with a penitent heart, and an amazed spirit; and drawing towards a Conclusion of this work, as a principle Master of the assemblies, desireth to leave on nail driven to the head, and well fixed in the hard heart of the younger sort; who are so possessed with those vanities of mind, which he had all this while laboured to purge, that they think themselves privileged in youthful wantonness; and conceive that all restraints of their unbridled Lust, are but the froward or envious cavils of discontented old Age, or sullen Melancholy. Therefore it was expedient, that this 〈◊〉 prejudice, whereby they hurt none so 〈◊〉 as themselves, should be removed by a contrary Exhortation; strongly enforced 〈◊〉 Penman beyond exception, a man of gr●●test sufficiency every way among the Son of Adam, excepting that only Immanuel. But let them not think, that the force of this exhortation is dead with the writer, or worn out of date with age; but let them know for a certainty, that a greater than Solomon is here, that the Spirit of Truth, who liveth for ever, breatheth most Manifestly in this holy Text, who must be heard and obeyed by all that would not be found to fight against God: Let every one then, whose ears God hath opened, hear what the Spirit speaketh unto the Church in this place, and especially to the younger sort within the Church. Remember now thy Creator in the days of thy youth, etc.  
In which words we have first, an Exhortation, and then an enforcement of it, pressed and amplified at large in many verses following.  
In the Exhortation there is 

1. The Duty, what,  
2. The Object, whom,  
3. The Time, when.   all laid down in words of special weight  
1. The word [Remember] 1. implieth much danger of, and inclination to forgetfulness. 2. It includeth Heart as well as Head, Affection as well as Memory.  
2. The second thing, The Object [Thy Creator,] a Word, that addeth much force to the Exhortation: Taken either absolutely, as implying the Creator of all things whom all Creatures, at all times, must glorify in their kinds, or with special relation to those, to who the Exhortation is more particularly directed: [Thy Creator.] Remember him whom Created Thee, and hath right to thy whole Self, thy whole Life, and especially, to the best of thy Life and Strength.  
3. The Third thus, In the days of thy youth. In the days, rather than years; for they are but a few May-days, soon gone and vanished [of thy youth.] The word in the Original, is derived from a word which signifies to choose, and thence issueth a word signifying, a young man: and thence again, this in the Text signifying, Youth; both showing, that younger men are the choicest of men, or should be so; and that youth is the principal and choicest part of our Life: So some render these words, [In the days of thy youth,] in the days of thy choice.  
The sense therefore, ye may take in these few words. O ye young men, who are of all others exceeding apt to forget him, of whom you ought to be most mindful: Let me persuade you, to know, to love, to delight in, to fear, to remember, to cleave unto, and obey, even in the best of your time and strength, your young vigorous and flourishing days: Him, who is the great Creator of all things: Him, who gave you in particular, that breath which is in your nostrils: Him, who gave you this heat, this strength, these Spirits, this lively temper of youth: Him, in whom you live, move, and have your being.   

CHAP. II.  
THese things being briefly and plainly opened, the observations which I shall make, I shall refer to two heads.  
Observ. 1. That young men are especially apt to forget their Creator.  
2. That young men ought especially to remember their Creator.  
The first of these is certainly employed; the second plainly expressed in the words of the Text.  
Of the first; the wise man seemeth of purpose, to have deferred this Memento until the latter end of his discourse, as knowing how apt the younger sort are to fail in this art of memory, concerning the best things; and hoping that of all others, a speech of farewell, would make some notable impression.  
In this point I will show. 1. Wherein this forgetfulness consisteth. 2. I will prove it to be, especially incident to youth. 3. I will show the reasons or causes of it.  
I. Now for the first, that I may show wherein forgetfulness consisteth; both reason and our own experience in the working of the powers of our Souls, show us, That memory is properly seated in the brain; and therefore that forgetfulness, is a kind of emptiness in the same place. But we must attend to those Idioms of the Holy Ghost, who by reason of that, near knitting of all the faculties of the Soul in one single root of a Spiritual and Intellectual Being, doth promiscuously translate the name of the one to the other, and oftentimes include all in one. Thou shalt love the Lord thy God (saith our Saviour) with all thine Heart, and with all thy Soul, etc. Math. 22. 37. Why? All the powers of the Soul are not love: There is knowledge, memory, imagination, will, fear, joy, sorrow, hatred, courage, etc. which are all distinguished both in their Being's, and Effects from Love. But He, in whom all the Treasures of Wisdom were hid, knew well, that when the heart by love did truly close with God, and cleave unto him, it could not leave any of its effections behind it, but all must be given up unto him.  
The Lord complaineth, Isa. 1. 3. Israel doth not know, my people do not consider. Ignorance was not the only sin, whereof the Lord held them guilty: but in this was included, as well want of love, of fear, of delight in God, as of knowledge of him. Not to go too far about; This forgetfulness which now we have in hand, you shall find to have the same force in the Scripture. Psal. 137. If I forget thee O Jerusalem, let my right-hand forget her cunning. ver. 6. If I do not remember thee, let my Tongue cleave to the roof of my mouth, etc. The course of the words show manifestly, that it was not simply to remember this City and Temple which he undertook, but to be deeply affected with its calamity; for he preferred Jerusalem above his chiefest joy.  
But most plainly doth Moses expound this word unto us, Deut. 8. ver. 11. Beware that thou forget not the Lord thy God, in not keeping his Commandments, and his Judgements, and his Statutes, which I command thee this day. Where to forget, is as well not to embrace in affection, and not to observe in practice, as not to keep in memory. Many other examples we have of like nature, in Psal. 119. besides many other Texts of Scripture. So that in a word, Forgetfulness of God, is a withdrawing, declining, and turning aside of the Heart and Soul from God, upon Earthly things, manifested in a course of neglecting God's Service and his Commandments, and running after the vanities of this life.   

CHAP. III.  
II. NOw that this is especially incident to the younger sort, I wish the lamentable experience of all times, and of this especially, did not too much ease me of the labour in proving; yet something must be said for it according to promise. The wise man in setting forth the impudence of a graceless Strumphet, showeth, that young men are especially apt to forget God, and to be ensnared by her, Prov. 7. 6, 7. At the window of my house I looked through my casement, and behold among the simple ones, I discerned among the youths, a young man void of understanding, passing through the street near her corner, and he went the way to her house, etc. These are the men, who in the pride of their youth, and heath of their Blood, value their own wits at an high rate, and think themselves the wisest in the Country, despise the dulness of elder years, and more settled spirits; as if wisdom were born, and should die with them: Yet here ye may see, how the wisest of men doth censure them for fools, simple ones, void of understanding; men especially forgetful of God, of his Word, and Will: such a one was seen going toward the house of a strange Woman, toward a Whore-house: and such are some Alehouses frequented so much by young men; for I know none so fit to keep a Stews, as those who professedly without regard of Magistracy, Ministry, Credit, etc. do keep common shops for Drunkenness. But mark the Wisdom of our young man, 21. 22, 23. With much fair speech she caused him to yield, with the flattering of her lips she forced him: he goeth after her strait way, as an Ox goeth to the slaughter, or as a fool to the correction of the stocks: till a dart strike through his liver, as a bird hasteth to the snare, and knoweth not, that it is for his life. She filled his head with her prating and enticeing speeches, and put better things out of his mind: She caused him to forget God, and cast his fear behind his back, so she carried him captive in the bonds of lust, and driveth him as an Ox to the slaughter, and as a fool to the correction of the stocks, etc. So the wise man in Eccles. 11. 9 Shows, the folly and forgetfulness of young men, where by way of Irony, and in an holy scorn, he bideth them do that which they will do, though never so much forbidden and threatened. Rejoice O young man in thy youth, and let thy heart cheer thee in the days of thy youth.] put God the Judge of all the World out of thy thoughts, lay aside all sad remembrance of the last Judgement, let none of these Melancholic passions any whit interrupt thy youthful delights; walk in the ways of thine heart, and in the sight of thine eyes.] Follow thy lusts, and senses like the bruit beasts, and forget all that will follow, even as if thy Soul should vanish away in the air at the hour of thy Death, like the breath of a Beast, without hope of Joy, or fear of Vengeance in another World. By this irronical concession he giveth us an excellent description of the brutish and sensual forgetfulness of the younger sort, minding present things with the full bend of their Souls, and never seriously looking towards the things that are above. But what is the issue? but know thou, that for all these things God will bring thee to Judgement]  
Even these things which thou makest nothing off, as pardonable Errors of youth; shall be scanned in the impartial judgement of God, and he will bring thee to Judgement for them all.   

CHAP. IU.  
III. IN the next place I am to show the causes of this forgetfulness in the younger sort, and here it were but an idle piece of Philosophy to ascribe it to the natural moisture and fluid temper of their brains, whereby the impressions of things are presently dissolved, like letters written in the water. No; this forgetfulness is as well in the heart as in the brain, and requireth a further search into its causes.  
1. In the first place then, one special cause is, a fleshly confidence in the natural strength of body, and hope of long life. They look at Death as a thing afar off, even out of sight; and therefore suffer not the apprehension of it to make any such impression upon them, as in any degree to lessen that carnal, sensual content, which they take in the glut of earthly Vanities. The blind Worldling, when his barns were full, blessed himself in his own conceited happiness; Soul take thine ease, thou hast goods laid up for many years. But these persons think they have the advantage of him; for whereas his Soul that night was to be taken from his goods; they think they have life in store for many years, an so with the unfaithful servant conclude, that their Master will defer his coming, and they may safely delay their Repentance, and put him out of their remembrance. As Gaal, and the men of Shechem, could eat and drink, and curse Abimilech, because they thought he was not near them, though he was nearer than they were aware: so the younger sort can satisfy their lusts, and please themselves, and do what they will, scorning all admonitions or threatenings of Death; because they think it not near unto them: Whereas perhaps Death (as the punishment of Sin) lieth at their door, and will be found to have waylaid them in the midst of their vanities; and to cut them off in the midst of their strength and sins. Strength, Health, abundance of Spirits, freedom from aches, pains, and bodily distempers, do put Death out of their thoughts, and they will leave crooked and wayward old age to vex itself with pensive remembrances of the Grave.  
2. The lively vigour of youth, filleth them with a kind of carnal self-content, and maketh them please themselves in themselves, and so to feel no need they have of happiness, and of delighting themselves in the Lord; and therefore to neglect and forget their Creator. Oh they think they are absolute men, they are as they desire to be, and cannot wish to be better; their blood hath free passage in their veins, their Spirits in their Arteries without obstructions, they are lively, amiable, merry, jovial, free from wants, fears, sorrows, troubles: and (as Job describeth the young galgallant) His Breasts are full of milk, and his Bones are mositned with marrow: thy are wholly at ease and quiet, and therefore God is not in all their thoughts.  
3. This lusty youthful temper makes them every way more sensible, and capable of earthly delights, and pleasures, and so more apt to forget their Creator and his service. Old Barzillai knew not what to do at Court, 2 Sam. 19 35. I am this day Four score years old, and can I discorn between good and evil? Can thy servant (saith he to King David) Taste what I eat or what I drink? can I hear any more the voice of singing men and singing women? wherefore then should thy servant be yet a burden unto my Lord the King? Old Age is not sensible, nor capable of many delights, which younger persons take in with greediness. No carnal pleasure but it suiteth with their dispositions, they have a temper fitted to all fleshly delights, and so can please their wanton appetites with variety of dishes; that is, their divers lusts with variety of fleshly delights, and in this case, no wonder though they forget their Creator, when by reason of the constitution of their bodies peculiar to that age, they can so many ways please themselves in the Creature. Men naturally forget God, until they need him: But the young man in his prime, finding so much below in the earth, which ministereth matter of contentment to him, apprehendeth no present need of him that made him, and so mindeth him not, unless the Lord open his eyes, and cause him to see the emptiness and vanity of these things, and his own miserable folly in resting his Soul upon them.  
4. A Fourth cause is, want of experience in the uncertain condition of earthly things. Young Men are in the Spring of their lives and pleasures, and know not yet what a Winter meaneth. They have not yet (for the most part) been beaten off from their pleasing folly by any notable change of estate; they know not what sorrow meaneth, and so they securely promise themselves a continuance of this seeming happiness, and forget God; as not perceiving any special need of him. They hope to speed as well as they have done, and so long they care not. Those crosses which sometime befall the younger sort, may for the present make them exceeding passionate, but they are soon vanished, and no print of their footsteps remaineth behind them; their delights are after a while, never awhit embittered by them: and thus forgetting their crosses, they become forgetful of their God, and that account which must be rendered to him: you see how easy it is for youth, to spin a snare wherein to entangle itself, even out of its own bowels,   

CHAP. V.  
BUt left this should not hold them fast enough, Satan hath other instruments to help twist the threads; many wicked wretches there are in the world, who help them forward in their misery.  
1. Want of care, and conscience in Parents, not obeying the charge of the Apostle, which is to bring up their Children in the nurture and admonition of the Lord, Ephes. 6. 4. Not imitating the Father of the Faithful in the fruits of his Faith, Gen. 18. 19 In commanding their Children, and household after them, that they may keep the way of the Lord, to do Judgement and Justice: Not taking advice of Solomon, who counselleth them to teach their Children in the trade wherein they should go, and giveth an hopeful promise for encouragement, That they will not depart from it when they are old, Prov. 22, 6. Not looking with a single eye, at the glory of God, nor with a tender eye, on the poor souls of their Children; to whom deriving misery from their own Loins, they take no care to cure them of it.  
2. The evil examples which even Parents themselves give unto their Children, many of them in their ripest, yea in their rotten years, returning to the sins of youth, or (at least) glorifying in them, even in the hearing of their Children. How many young men are Drunkards, Swearers, Unclean Persons, Scoffers at Holiness, Contemners of the Word even by Succession and Inheritance? The Son heareth his Father Swear, he heareth him use filthy communication; he seeth the old Beast come home Drunken, and who can wonder, though he forgetteth his Creator, whom he hath not seen, whiles he findeth such wickedness in his Father whom he daily seeth? or if they scorn such boys-play, yet many times by that aged Sin of Covetousness, they showing themselves dead-hearted towards God, cold, careless in his services, not feelingly and zealously mindful of his glory, teach their Children to forget him that made them, though they differ in those things, which they embrace. The very example of a coveous Father, may make a Son riotous, by teaching him to fall off from God; and then his heart will cleave to that which is most suitable to it. The Father's example setteth him out of the right way; and his own peculiar lusts, and distempered passions carrying him in such a by-path, as best fiteth his own foot; whereas, many times the Father is displeased, not because it is a wrong way, but because it is not his own; not because it is contrary to the ways of God, but because it crosseth his ways: no because it is more sinful, but more chargeable than his own course, which is most pleasing to him.  
3. The neglect of Religious duties in the Father's Family, is the ready way to make the Son unmindful of him that made him. When Christ hath no Church, but Mammon hath his Chapel in the house; when there is no serious remembrance of God from one end of the year to the other in effectual prayers, in constant reading of the Word, in whetting it on (as Moses speaketh) by repetitions, pious and seasonable admonitions, when the Lord hath no entertainment there, it is no marvel to find the younger sort forgetful of God.   

CHAP. 6.  
BUt besides these faults in Parents, many others will help to build up Satan's Kingdom, upon the ruins of the younger sort, As,  
1. Their own equals in years, by whom they shall be drawn into the same excess of riot, which the others have followed. For as Satan himself being fallen, could not endure to lie alone, but sought companions in wickedness and wretchedness, so he instilleth the same disposition into those who are caught in his nects. These therefore partly by hellish scoffs at those, who even out of ingenuity, or good education, loathe their courses at the first; partly by pleasing insinuations, smooth language, especially by that 〈◊〉 name of good fellowship, wherewith the Father of lies hath sought to grace one of his own occupations, do hale others with them in the same ways of Destruction; and being joined together in a wretched society, by lewd and lustful songs, scurril jests, abusive speeches, loud laughter; ruffianlike out-faceing better and wiser men than themselves, they encourage each others, they harden their hearts, they drown the voice of Conscience, they contemn the Word of God they fight against Heaven with profane and horrible Oaths, and (as it were) seal al● their leagues of pretended good-fellowship even with a resolved 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, a decreed forgetfulness of God, and so of godliness, o● Death and of Judgement to come, wherewith St. Paul made even his Heathen Judge to shake, as he sat upon the Bench.  
2. Secondly, and especially, a company o● grounded Drunkards, that are up and down i● the Country, old Sots that are settled upon their lees, who know almost every corner in every common or blind Alehouse, as well as the rooms in their own houses and never think themselves so well at home, as in a Taphouse. Oh, how do these work about to poison the youth of our age, and to make them (like themselves) the children of hell! who by the assistance of the Devil abuse their old crafty pates, to ensnare young heedless Souls, and to bring in Captives to the Prince of Darkness. Doth not the same doom belong unto these, which was due to Elymas the Sorcerer, for seeking to turn away the deputy from the truth? to whom St. Paul himself used this language, Thou Child of the Devil, and enemy of all goodness, wilt thou not cease to perven●● the straight ways of the Lord? Do not these by the enchantment of their fawning tongues bewitch green years, and cast them into a dead sleep of security and forgetfulness of God? Oh that miserable experience did not prove my words too mild! which yet some, that in their own causes can be merciless, perhaps will accuse me of too much roughness. But who can forbear, when he seeth them to be the very Emissaries of Hell, and (as I may so speak) Ipsius ebrietatis leannes, the very Panders or Bawds for Drunkenness, an inferior sort of Tempter's or Devils, Satan's under-Officers, and Factors for the Land of Darkness, who are not content to go to Hell without a Troop at their heels, as if it were not sufficient for them to be guilty of destroying their own Souls, unless they have many more Murders of the same kind, to be put into the same Indictment. I tell you, who soever ye are, your society is more to be shunned, than his that hath a Plaguesore upon his body; ye are to be pointed at, and accounted by all that know you, as the very Moths that fret the newest and the strongest Cloth, Juventutis pests The very bane of youth, and the corrupters of the next age, which shall then arise, when your bodies are rotten under ground: yea, the sins you now set in a course, may stream down unto the end o● the World, whilst they that are infected b● you, shall infect others, and so again successively; so that by this means ye may b● guilty of those sins which shall be committed many hundred years hence, if the World so long continue.  
3. Those Ale-house-keepers, who giv● way to all manner of excess in their houses whose Motto may be Lucri bonus odor, etc. In whose ears Swearing is good Music▪ in whose eyes beastly vomits are a pleasing spectacle, and the Lords day, a fit time for tippling and swilling with greediness, so that they may take money, feed higher, go braver, and look bigger than men of more worth, and better employment: These have their trains to draw on the younger sort, who know not that their houses go down to the chamber of Death.  
4 Those Magistrates and Officers cannot by any means be excused, under whom these youthful sins grouse fast, whiles they hold the Sword (that is put in to their hands) rusting in the sheath, where is the Spirit and courage that should be in these, that are the very Triarii in the armies of the Lord of Hosts, the stoutest and choicest Soldiers? Are ye afraid of those who are but Lixae & calones, Scullions and Tapsters under Satan's Banner? should such Men as ye fly or fear, and not dare to face those, who at the most are but Milites levis armaturae, Soldiers lightly armed, as I may so speak? What can they do against a Justice of the Peace, a Constable, or an Head-borough, more than let fly their Arrows, even bitter words? I know not what policy is in this connivance, unless it be to leave the envy and burden upon us of the Ministry, whiles we alone fight against these things with the Sword of the Spirit. But if ye refuse utterly to join with us in bearing your part of the burden, you must not look to share in the reward. I desire above all, that you would let the honour of God prevail with you, your Charge, your Oaths; but if these things move not, take heed lest the Lord repay you in your own Coin; and whiles you tender not the Glory of God, nor the good of the younger sort in general by restraining their licentious meetings, by informing against or punishing those that entertain them, he may justly leave your own Children to be thus corrupted, or at least your children's Children of the third or fourth Generation. The Lord give you zeal and courage, that you may not have your portion without among the fearful.   

CHAP. VII.  
Use. LEt me speak a few words to you that are of the younger sort. When soever you see a young Man or Maid carried to their graves, that spectacle of Mortality forbids you to be forgetful of your Creator in any Age or part of your Life. Look upon that Coffin that holdeth a body young, and very lately strong in constitution, and let it be unto thee, O young Man, an use of instruction, n●t to trust to long life in the heat of thy youth, or the best of thy strength; not to please thyself in a self-content arising out of thine own form, youthful, lively temper, not to magnify thine happiness, in regard of a seeming advantage which thou thinkest thou hast of old age, in being more capable of carnal delights than it; that thou art able to take in more of the Devils baits, which he never casteth forth without an hook. Let it teach thee not to hearken to the enticements of Sinners, old or young, nor to think that house of all others the best adorned, that hath a Signpost.  
Let it reprove thy great forgetfulness of thy Creator, in the days of thy youth; Let it strike a deep apprehension into thine heart of the necessity of present repentance without all delay; and let this so work upon thee, and stick by thee, that no pots m●y wash it off, nor no loud Alehouse clamours may drown the voice of thy Conscience, when it shall bring this to thy remembrance. Oh let not Satan bewitch thee! Wert thou as certain of a long life, as thou art uncertain, yet canst thou not possible be certain of the grace of Repentance, which is a rare gift; and (I am persuaded) seldom bestowed in decrepit years, where it hath been rejected in the more able age; especially by such, as all their time have lived under a faithful and convincing Ministry. Doth the Apostle say, That the Gentiles were given up to a reprobate sense, because they did withhold the truth in unrighteousness, going on in those unrighteous courses, which the Light of Truth Manifested to them by the works of Creation, did discover and Condemn? How much more master ●hou tremble at this dreadful Judgement, who continuest in the pride of thy youth to sin with greediness, against that Light of the Word, which shineth unto thee far more brightly, than that twilight of Nature. The Lord make you wise unto Salvation, and suffer you not with blind eyes, and obstinate Spirits, to run upon your own Destruction, forgetting him that made you; putting off the remembrance of your latter end, pass●●● 〈◊〉 in a dead sleep of present impen●●er 〈…〉 self dream of future 〈…〉 very flashes of Hell-fire 〈…〉 which the Lord preserve you, 〈…〉 of your Consciences, through 〈…〉 and Grace, that ye may not sleep 〈…〉 of everlasting Death.    

SERMON. II.  Eccles. 12. 1. Remember now thy Creator, etc. 

CHAP. 1.  
HAving spoken of the former point, I proceed unto the Second.  
Observ. That young men ought especially, to Remember their Creator in the days of their youth. What it is to remember, (in the language of the holy Ghost) you may gather by that which I spoke of the contrary, in opening the former point; where I showed you, That this remembrance is not only of the brain, but of the heart, together with the head, implying affections as well as memory, and such as are powerful, Manifesting themselves in answerable Practices. So that, as to forget God, is a withdrawing, declining, and turning the heart aside from God; so to remember God, is a cleaving of the heart to him in love, whereby all the Powers of the Soul are given up to him, waiting upon his Will in an holy attendance upon the directions of his Word, readily practising whatsoever he commandeth, and carefully shuning whatsoever he forbiddeth. We read Num. 15. 38, 39, 40. That the Lord would have the people of Israel to have fringes on their Garments, that they might remember his Commandments: but not barely to keep them in their memories, but (saith he). That ye may remember, and do all my Commandments, and be holy unto your God. An effectual remembrance that should work upon the affections, and make them holy, that should shape them out an holy course of Life, and make them do all that the Lord had Commanded. This doth the Scripture in special manner require of young men. Psal. 119. 9 Where-withal shall a young man cleanse his way? by taking heed thereto, according to thy Word.   

CHAP. II.  
THis Point may be made more plain by Reasons.  
Reason 1. The former Point shall be a Reason of this: Young Men are especially apt to forget their Maker; and therefore, young Men ought to be especially careful to remember him. The greater defect there is in any, the greater care is required in supplying that defect. The stronger inclination there is to any sin, the greater watchfulness there ought to be in resisting and subduing that sin. The more unapt and sluggish we are towards any duty, the more careful should we be to quicken and encourage ourselves to that duty. The weakest parts of a City have special need of guarding. Men that have but weak memories, and have much dealings in the World, are so much the more careful to use their Pens, and commit such things to books and memorial; with which, if they should trust their memories, they would deceive them. So especially in heavenly things; the more apt young Men are to forget their Creator, the more careful should they be to remember their Maker, because their affections are violent; because they are apt to be blinded with a fleshly confidence in youth and strength of body: because they are apt to dote with a carnal complacency upon the natural vigour of their youthful temper; because they are more capable of carnal pleasures, than the elder sort: because there are so many snares laid for them, above others; by all which means, they are apt to lose the best and happiest use of their memories, and to live in a sensual forgetfulness of, and neglect of their God, and Creator: therefore, should they with a double care and watchfulness, endeavour to stir up their hearts to a conscionable, and affectionate remembrance of their Maker.  
2. We may also gather a reason from the second word in my Text.  
[Now] Remember now etc. which noreth a special excellency of this time above others. As if he had said; Now is the chief time wherein thou mayst do God best Service, So then young men ought especially, to remember their Creator, because, Now in their young days, is the chiefest and choyceest time, wherein they may glorify their God, and do him acceptable Service. Remember now, while sin is but budding, whiles corruptions are but twiggs, while lust is but conceiving; while passion and anger is but a green wound, not festered and turned into a settled and cankered malice, and revengeful disposition. Now, whiles thy senses are quick, thy spirits lively, thy temper healthy, thy body strong; while thy blood is warm, and every part is fit for that employment, for which it was ordained. Now, show they self mindful of thy Creator, careful of his service, respectful of his Glory. Now, thou canst do something for him, Now, is the time wherein thou art able, and therefore Now especially thou must remember him.  
3. This word [Now] may seem to imply somewhat more, viz. That this which is here required must be done, now or never. True it is, some few may be converted in their elder years, who in their youth, were forgetful of their Maker; but ye must observe, that here the Lord requireth of every one, that he should give up the strength, the morning, the freshest and principal part of his life unto him, and his service. Now, this can never be done but in youth; and he that spendeth his youth in sin and impenitency, can never perform this work; he can never give up his strength, and the best of his time to God. The Lord saith, Remember ye keep holy the Sabbath day; this should be presently done without delay; but yet, some who have been careless prophaners of the Lords day, have afterwards been conscionable observers of it. But when the Lord saith, Remember your Creator in youth, this cannot be done but in youth. He that spendeth his youth in impenitency and ungodliness, can never afterwards give up his youth, and the strength thereof unto God. Under the Law, the Lord required the best of the Flock for Sacrifice; Now, he that should sell or kill all the best, and leave none but the old, the starveling, the blind, the lame, etc. That man could never obey the Commandment; so when the Lord biddeth us to remember to give up our youth to him; if we spend this and our strength in sin, we can never obey this Commandment, for that time and strength is gone, and our importent time, crazy, drowsy old age is left.  
4. From this Word [Creator] God made all things for his glory, and the more excellent any Creature is, either in regard of its specifical nature or kind, or in regard of its particular qualities and excellencies, the more is it tied to glorify God that made it such. So among all earthly Creatures, Man being made of the most excellent nature, is most straight tied to glorify God the Creator. And among Men, such as are in their youth and strength, being endowed with the most excellent abilities, ought more especially to remember him.  
5. Consider these Words, [Thy Creator] God is the Creator of young Men, as young Men. He did nor only give thee the being of a Man, but the years, the life, the health, the strength, the vigour of a young Man. He is the Author of thy youth, the Creator of thy strength, he is thy Creator in special; he hath now Created that strength, and ability in thee, which he hath not yet Created in Children, that which he hath taken from old Men. Thou hast that work of his now wrought upon, and she●ing itself in thee, which is not in others; and therefore, Remember thy Creator, that hath Created that hot Blood, that warmeth thy heart, that quickness of apprehension, and those lively Spirits that are within thee.  
6. Consider these Words [In the days of thy youth,] days and not years, days and not nights. Thy youth is but a few May-days, it will presently be gone; and therefore in those few days, that short time, thou shouldest give up thyself to thy Creator. Could not ye Watch with me one hour? a just reproof of our Saviour to his sleepy Disciples. Could ye not afford me a few days? a just reproof of all silly souls, who are not wise unto Salvation, and think their youth too good, too much to be given up to God. It is not three hundred years that the Lord asketh at thy hands, as at Henoch's; nor Nine hundred and upwards, as he required of other Patriaches, but a few days of youth. Dai●s, and not Nights.] The times of youth, consist of Days; then is the Sunshine, the Night follow, dark times of old age; aches, weakness, sickness, sleepiness. Now because these are Days, they must be given up to God, who is Light; and not to the Devil, who is the Prince of Darkness: not to sins, which are works of Darkness. This is gross folly to give the Days of youth to Satan, and to leave the dim evening of our old declining age to God; to give the good, the best days to Satan, and the evil days (as they are called afterwards) yea the worst to God.   

CHAP. III.  
Use. 1. THis showeth the great folly of young Men, who think (of all others in a Congregation) that they have least reason to give any special heed, and yield obedience unto the Word Preached. Old Men (they think) had need to look about them, they smell of the Winding-sheet, the Grave groaneth for them, an earthy cold benumeth their Limbs, the beginnings of death are already upon them, and have taken deep possession of them: but as for themselves, they are full of Life, and feel no messengers of Death: Life aboundeth in their Blood, in their Spirits, it is strongly seated in their Bones, it beateth in their pulses, it looketh out at their eyes, and shineth in their faces: there is no sign, no show of Death. Alas, poor souls! Death doth not always give any long time of warning, it maketh many sudden surprisals, as well as tedious and lingering sieges. It hangeth up young Absalon environed with his Warlike troops; it sheddeth young Amnon's blood in the midst of his Cups; while Jobs Sons and his Daughters were eating and drinking wine in their eldest Brothers house, there came a great wind from the Wilderness, and smote the four corners of the house, and f●ll upon the young Men, and they died, Job 1. 18, 19 In one night Death slayeth the Sons and Heirs of Pharaoh, and of all the Egyptians; so that there was scarce one house, where there was not one young Man dead.  
How often hath the supreme Lord of Life and Death taught us by evident examples, that no age is priv●ledged, no years are exempted; that the youngest cannot promise himself another year, another day, or hour? ye that sit here old and young, who knoweth when, or where the next blow will light? Sin hath perverted the order of Nature, and put it out of course; and therefore ye must not look, that the same order should be kept in passing out, which was in coming into the World; and that those who came first, should always leave those behind them, which were born after them. The Son dyeth before the Father, the Nephew before the Grandfather, the Young before the Old, the Heir before him that is in possession. Sin hath let in Death into the World, and that cometh in as an Enemy, not upon parley and conditions, b●● as a Conqueror by a forcible entry, and 〈◊〉 sacketh this City of the World, and maketh no difference of Sex or Age, but kille● and striketh on the right han●, and on th● left, It hearkeneth to no such plea: The●● is an elder man, There is a Woman that 〈◊〉 old when I was a Child; let me alone, I am content to yield when mine Ancients a●● go before me: No, if I will that he 〈◊〉 what is that to thee? follow thou m● Some days in the year, are not near so lo●● as some others. Some men's lives will b● reach the middle of some others, their 〈◊〉 setteth at noon, and the night is come upo● them before they have begun their da●●● work. Therefore let young men learn wi●dom from the wise man; yea, from the Sp●rit speaking in this Text, Remembering the Creator, in the days of their Youth. And 〈◊〉 thou, O young Man! whatsoever thou heaviest, concerning the ways of God; thin● that whatsoever remembrances, are delivered from the Word, to put thee in mind of 〈◊〉 Creator, that they concern thee in especial. 〈◊〉 there were none but young Men in a Parist that place should have special need of th● Word of God. If there were no gray-he●● in a Congregation, yet there is need of sp●cial Exhortations from the Word, to mind such of their Creator. If thou hearest of present Repentance, conceive that it is spoken to thee. If the danger of continuing in sin, and delaying conversion be set for●h in the Ministry of the Word, know that this belongeth to thee in special manner, who art in the days of thy youth. If thou hearest the charge of our Saviour, Watch therefore, left at any time your hearts be overcome with Surfeiting and Drunkenness, and the cares of this life, and that day come upon you unawares, Luk. 21. 34. Know, that this is spoken unto thee, and that thou in thy youth, must not at any time give way to these things; no, not when friends meet, nor when thou art urged, and haled to it. When Solomon saith, My Son, when sinners entice thee, consent thou not Prov. 1. 10. Think that he speaketh to thee. Whom doth the Compellation [My Son] better befit than the young Man? when St. Paul saith, God hath not called us unto uncle anness, but unto holiness; that every one of us should possess his vessel in sanctification and in honour, not in the lust of Concupiscence, etc. 1. These 4. 4, 5. Believe 〈◊〉, that he speaketh unto thee, who art in thy youth; wherein he speaketh most plainly. 2 Tim. 2. 22. Fly also youthful Lusts.   

CHAP. IU.  
Use 2. THis also showeth another not able Error of young Men, who think they may freely take that liberty which other● may not, and walk more at large, than thos● of elder years. Ye see the holy Ghost cross this conceit, and calleth upon young Me● more especially, to Remember their Creator Know therefore, That when our Saviour saith Enter in at the straight Gate, He speake● unto you that are young, and requireth th● of you in your youth as well as any other He directeth both old and young to com● this way to Heaven; for broad is the way, an● wide is the Gate that leadeth to Destruction and many there be which go in thereat: because straight is the Gate, and narrow is the wa● which leadeth unto Life, and few there be th● find it, Mat. 7. 13, Our Saviour charge● all to leave the broad way, that will not 〈◊〉 into Destruction; and therefore for youn● Men to think, that they may walk at large, an● follow their Lusts, is to imagine, that the● have liberty, to run into Damnation. Ther● is but one way, (and that is a narrow one but one Gate, (and that is a straight one) tha● leadeth unto Life; and they that would liv● for ever, must enter into Life by this strai● Gate, and narrow way, whether young or old. If ye would know what allowance ye have in this kind, it is no more than that which Solomon giveth in Eccles. 11. 9 Rejoice O young man in thy youth, and let thy heart cheer thee in the days of thy youth. Take thy pleasure; but so, that thou make sure account for all these vanities and sicentiousness of youth, to give a most strict account at the day of Judgement. If thou wi●t tipple, if thou wilt swear, if thou w●lt ●●le away thy time, etc. know for a certain, that God will bring thee to Judgement for all these things.  
Was it not to a young M●n that our Saviour spoke, when he said, Go and sell all that thou hast, give to the poor, and follow me? Mar. 19 21, 22. Here was a narrow way, and yet this was required of a young Man, if he would be saved. And though h● were young, yet could he get no release of our Saviour, but he goeth away with a sad and sorrowful heart. The like in effect, saith our Saviour to every young Man; sell all that thou hast: do away thy Lusts, put away thy Drunkenness, cast off Lying, Swearing, Idleness, Pride, Vanities, and follow me. The way of Christ is the strictest 〈◊〉, the narrowest path that ever Man went. Now Christ will have young Men follow him, and keep their feet in the narrow way which he hath gone before, and tread in his steps. I hope none will be so Blasphemous, as to say, that Christ did take this licentious course, which young Men think they may take. Well then if thou wilt enter into life, thou must follow him, and go in that narrow path wherein he walked. It is to be observed, that Christ was young, and died young; therefore if ye that are young, look for Salvation by him, ye must follow him, in those ways of his youth. All those good works, all that hol●ness, whereby he fulfilled all righteousness, these were the practices of his youth; if then ye will have him for your Saviour, who walked thus in his youth, ye must follow him in your youth. Christ went about doing good, and thinkest thou, that thou mayst go about doing evil, that thou mayst run about hunting after idle meetings, and ill company because thou art young, and in the flower of thy youth? No, Christ was young, when he went about doing good, Act. 10. 38. And therefore if thou takest liberty to go about doing evil, because thou art young, thou art no Disciple of Christ.   

CHAP. V.  
Use 3. LEt me exhort you that are young, That ye would effectually lay to heart these words of the holy-Ghost. Remember now thy Creator in the days of thy youth.] Oh that you would now enter into a Covenant with the Lord, and bind yourselves resolvedly to seek your Creator! To you that are young the Spirit of God here speaketh: Oh take heed of despising him that speaketh from heaven, because of your youth; but hear him so much the rather, because he speaks to young Men, and for this end let me urge you with some Motives.  
1. Consider, what wrong it is to God, to give Satan the best of thy time? Under the Law, the first-Fruits were to be given to God. Levit. 23. 10.— 14. And they might eat no bread until the Lord had the First-Fruits offered unto him. So that he who should presume to eat any of his Corn, before the Lord had his portion, even a sheaf of the first-fruits, he was no better than a Sacrilegious intruder upon the Lord's Possession. So the Lord requireth of thee, O young Man! the first-Fruits of thy Life, even thy youth and strength; and if thou dost not offer and consecrate thy young years to the Lord, thou dealest Sacrilegiously, thou dost alienate the Lord's Portion; thou deliverest Possession unto Satan, of that which God hath committed to thy trust, to reserve wholly for him; sike some unfaithful Tenant, yielding up the possession to him that hath but ap●●tended Tirle, to the prejudice of the right owner. Oh do not give th● first-Fruits unto the Devil! and think that God will be pleased with the Glean, the refuse, and scattered ears, the dregs of old age, Offer it now to thy Prince, see if he will accept thee, Malac. 1. 8. As if he had said; Serve thy Prince's Enemy in thy youth and strength, and then come to the Court● in thine old age, limping with thy stilts, a●● crutches, and say, Mine old Master hath cast me off, and now I will serve thee; see then if he will entertain thee. So it is in this case.  
2. Consider that God loveth cheerfulness in his services; so many places of Scripture show. Rejoice in the Lord, etc. I will run the ways of thy Commandments; saith David, Quicken me O Lord, etc. Now youth is the most cheerful part of a man's Life, than the heart is in the liveliest temper, than the spirits are freshest, and quickest; and natural cheerfulness being Sanctified, is a furtherance of spiritual joy. The quickness of the natural temper (which is in youth most vigorous,) is a good servant to quickening grace. Think not, that God is best pleased with the lumpish old age, which many times is little more than a dead piece of Earth, with a little portion, a small remainder of life abiding in it. God is the living God, and he requireth living Sacrifices Rom. 12. 1. Now thy youth hath more life in it than thine old age: There is (as it were) a close union between the Soul and Body in youth. The Soul imparteth a more plentiful ●nfluence of Life unto the Body in youth, than ●n old age, by the quickness and plenty of the Spirits, which in youth are more abundent than in age. Give up therefore this most living part of thy life, thy young days unto God; and not only that part of life which partaketh more of Death than of life; th●ne old decrepit and disabled age. The hoary head is a Crown of Glory, if it be found in a way of Righteousness, Prov. 16. 31. [Found,] He doth not say, if it enter into the way of Righteousness, but if it be Found there. If a Man hath turned to God in his youth, and persevered in upright walking before him, until grey hairs come upon him; that Man needeth no Crown of Gold to adorn his head, his hoary head is a Crown of Glory to him. If under the Law a Man did burn the prime of his Beast in Sacrifice, it was accepted: yea, when it was almost consumed, even the remainders that were half burnt, did yield a sweet savour to the Lord: because the best was burnt also upon the Altar of the Lord. So let a Man consecrate the prime of his days, his youth to the Lord; offer up this as a living Sacrifice, and then, even his worn old age, which is like a Sacrifice half burnt and spent, shall be exceeding sweet and pleasing to the Lord, because the best was given up unto him: whereas on the other side, should any of the Priests have burned a Sacrifice upon the Altar of Baal, and then when it was half burnt should have brought the glean and laid them upon the Altar of the Lord, this would have been a grievous abomination in the sight of the Lord. So in this case, etc. Oh then, Remember thy Creator in thy youth, lest he forget or despise thee in thine age. Remember him in thy youth, that thy hoar head may be found in the way of Righteousness, and so may be a Crown of Glory, and not a Spectacle of Reproach and Contempt unto thee.  
3. Consider especially, the unspeakable danger of Sin, confirmed and rooted with time; wrought and wreathed into the heart, and clasped in the affections, by long custom in sin. Oh when sin hath been thirty or forty years in growing, and taking root, it cleaveth like the skin to the bones; like the Leprosy that was rooted in a wall, which could not be taken away, until the wall were pulled down. That sin which is in growing the whole time of a Man's youth, during the best of his strength, it is even a Wonder, if it doth not accompany that Man to his Deathbed; yea, to the Judgment-seat of God. I know, the mercy of God is infinite, and he calleth at the Eleventh hour: but I am persuaded, those are very few which are so called: and especially very few, (if any) of those who have had the means of Grace in their youth, and regarded them not. Oh this wilful hardening of the heart is dreadful. This continuing in sin against knowledge; this withholding the truth in unrighteousness, moveth the Lord to give men over to a Reprobate sense; Rom. 1. 21, 24, 25, 28. Into such a state, that he becometh uncapable, unteachable; that neither blessings, nor crosses; neither the Rod, nor the Word; neither sickness, nor health; neither grey haris, nor the approach of Death, can work him to to sound Conversion. Ah poor forsaken Soul! such a one may come to say with Saul, God hath forsaken me! A speech, that might rend a tender heart to hear it. I speak not this to bring you to despair, but to stir you up to speedy Repentance, that ye may prevent this desperate and woeful condition.   

CHAP. I.  
IN the last place, let me speak a few words to Parents, and old People.  
1. To Parents: Ye that are Parents, labour ye to season the very Childhood of your Sons and Daughters with the true knowledge and fear of God; pray over them daily, instruct, exhort, rebuke, and use all good means, that the prime of their days may be given up to God: Teach them to Remember their Creator in their Childhood, that they may neither forget him in their youth, nor forsake him in their old age. I fear that most Parents among us, by neglecting their Duty herein; are guilty of their children's Destruction.  
2. To the Aged: Ye that are grown old, and have not remembered your Creator in your younger days, whose bones are full of the sins of your youth; Oh know that your case is exceeding dangerous! therefore bewail your lives, whereby ye have so much dishonoured your Maker: humble and judge yourselves in the bitterness of your Souls; cry continually, and importunately in the ears of the Lord, that (if it be possible) the sins of your youth, and the long continued wickedness of your Lives, may be forgiven you, that the often resistance which ye have made against the spirit of God may be pardoned, if it be possible, that the frequent casting of the Word of God behind thy back may be forgiven. Oh how odious and contemptible is the hoary head, found in the way of wickedness, in a state of impenitency? What is an old Drunkard, or Adulterer, a gray-headed Swearer, an old Covetous Worldling, an hoary headed impenitent person, but even a monster among Men? What dost thou not yet remember thy Creator? not in old age, not at fifty, at sixty, or seventy years? Oh wretched security! Awake! awake unto Righteousness, unto Repentance, ye old ones that sleep in sin, lest ye sleep the sleep of everlasting Death, and never behold the face of God in Righteousness!    

SERMON III.  Eccles. 12. 1. Remember now thy Creator in the days of thy Youth, etc. 

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 Interlude Acted upon the Theatre, or Sage of this World; and the truth is, many a Man's life is but a Play; and many in their courses do but act other men's 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 shuneth 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 Woman's 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 woman's Garment. Thus it is in many other things, disguised fashions, etc. But besides these, there seemeth to be a conceit among Men, that a licentious liberty, an unlimited looseness of Conversation, becometh the younger sort in the days 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 ecstasy, 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 Apparel, and his Cupbearers, 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 showing forth his Royal Magnificence according to his place.) He I say, that best knew, what was comely, and seemly for young Men: showeth here, that it is not only good, but seemly for them, even in the days of youth, to be seriously mindful of their Creator, and so in all things to show 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 days 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 Creator in the days of thy youth, whilst the evil days 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 days, but then to begin, when the evil days 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 thyself to God, when thou art weary of thyself; and not before? while the Sun, or the Moon, or the Stars be not Darkened, and the Clouds return after the Rain. A most absurd thing, to give all the clear Sun-shiny days of youth to sin, to lose all thy good days, wasting and wearing them out in vanity; and then in the dull, cloudy, rainy times of old age, which are most unfit for employment, to begin to serve the Lord; and so in the verses following. So that it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an absurd thing, or a thing out of place; an unseemly and uncomely thing for young men to live unmindful of their Creator, 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 showeth 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 showeth, 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 far, than a foul, deep, miry way: and it is more comely for a man to walk in such a way, if he can, than to be mired with dirt in a foul way. So the Psalmist showeth, 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 Profaneness, etc. 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 correspondency 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 itself, 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 wit 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 wit 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 wit, 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 Man's 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 Sunbeams do as it were gild 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 wit and understanding is, the more it is adorned by it: no skill, no knowledge; no learning is so comely 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 Storehouse so well as Gold, Silver, Pretious-Stones (as the Apostle calleth holy Truths:) what should hay and stubble, trash and dirt do in so precious 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 Dunghill 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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, because of its comeliness 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, lieth 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 Snails, or earthing themselves in the Earth like Moles, or mudding these lively affections in sinful fleshly pleasures? Why rather should they not in their days 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 herself a burrow or nest under ground, or to plunge herself 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 God's 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 persuade 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; entering into a serious Meditation of the Grave, whiles their bodies by the decays of age, are daily preparing for their last dissolution, into those first earthly Principles of which they were compounded.  
IU. And as the quickness of young men's 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 virtue! 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 Springtime, 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 increaseth 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 God's 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 employed 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 elsewhere; so run that ye may obtain. Which as it implieth, a winged swiftness, and quickness of stirring affections in the service of God; so also a ready diligence, and active cheerfulness in any work of his, to which the heaviness of old age is a clogging hindrance; 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 workman 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 enemy's blood, is no way so honourable, as to Triumph over Satan's malice. One Mastiff can tear out another's Throat: one Bull can gore 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 Soldier of Jesus Christ. And if he go on, and overcome, He shall sit down with him in his Throne, as he overcame and sat 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 lie down in sorrow and confusion. But as the Apostle saith concerning Marriage, If any man thinketh that he behaveth himself uncomely towards his Virgin, if she pass 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 show himself in the Field, let him know, that Religion doth not disarm him, if the Cause be good, and the War necessary; otherwise to fight in Public Wars, is no more honourable, than it is to assault men on the highways 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 Sickbed, and think that the fittest time for that work.  
VIII. Is youth inclined 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 far 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. Rejoice in the Lord; again I say rejoice. It bettereth and increaseth 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 Superiors 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 enjoineth 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 days.   

CHAP. III.  
Use. 1. THis may show, 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 profaneness, 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 oaths, full of profane 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 wand'ring 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 straggling foot, they are the blemishes and reproaches of the younger sort. And what is Drunkenness, but the shame and slain of that green and flourishing age? when the wit in its prime and best time shall be besotted, and brought to a brutish dotage by the abuse of God's good Creatures, and excess of drink, what is more unnatural and unseemly? The stupifying of the senses, the faltering of the feet, are they not the symptoms of old age? yes. What then is more unseemly for youth, than to overburthen itself so with drink, as to lose for the time its wits and legs? 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 threateneth 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 privilege 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 Superiors 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 wits, and (perhaps) scorn the advice of their Ancients, 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 days of youth; to sleep away these best days, or to trifle 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 dost for him that made thee, and gave thee thy life, and continueth it to thee every hour. Thou dost never truly put thyself 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 days, no part of these best days of youth: to give him that gave thee all thy strength, no part of thy strength: to give him that gave thee all thy wit and understanding, nothing but the ruins and decays of wit, 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. IU.  
Use. 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 wisdom, the word of God laid up in the heart, and showed 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 show them what becometh them.   

CHAP. IU.  
Use 3. IF Grace and Holiness are comely ornaments of Youth; then how unseemly is it for those that have passed the days of Youth, to continue yet without it? hast thou outlived thy Youth, and hast thou not yet done that which thou shouldest have done in thy Youth? Not yet so remembered thy Creator as to turn unto him, and to seek him with thy whole heart? Oh blame thyself for this before the Lord! and if thou hast lost the first season, take heed thou dost 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 sown, so shall he reap. He that hath sown 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 ways of holy obedience, shall of the Spirit reap life everlasting. Think then with thyself, if it be a shame for young men to be without Grace; it is a double shame for me that am passed the days of Youth! I● God hath showed 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 God's glory, the more dangerous is it to continue any longer in sin. The longer the Figtree had cumbered the ground, the nearest 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 mayst 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 thyself to him, consecreate 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? Couldst 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 fireside in an Alehouse; a man of fifty or sixty years haunting the Ase-house, and wanton dalliance. A profane Oath in an old man's mouth, how odious and shameful 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 loath 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, which in these many years of thy life, thou hast made thyself and others guilty of.   

CHAP. VI  
Use 5. LAstly, yea that are young, let this enter into your hearts, and be ye persuaded 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 dreadful 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 woeful 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 showed, and the works which God hath ordained for his people to walk in, are laid before you? Now than it becometh you to flee youthful lusts, and not to stay till they flee you: Now learn to hate all sin, (and especially the sins to which your age inclineth 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, inclineth Youth unto them. Sin is so contrary unto that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and right order of things which God hath made, that it inclineth men to those things which are most unseemly for them. And this must needs be so, for Sin is most contrary unto God; now God by his work inclineth 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 incline it to that which is most unseemly for it. So man in general is inclined to earthly, to bodily, and sensible things, suitable to the body, and to neglect heavenly and spiritual things, which are suitable 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 careful 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 inclineth 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 Inn, or Journey's end. Were it not an unseemly folly, when a man is even at home, and seeth the smoke 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 careful of earthly things, the nearer he cometh to his grave, which are useful to him only by the way? And as sin inclineth old age to that which is most unseemly; so also it doth younger years. Oh do not think these things seemly for thee, to which Nature, corrupted by sin inclineth thee; no more than that is wholesome 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 mayst partake of the beauty of his Grace and Spirit, who is the fairest of ten thousand, that thou mayst be one of those in whom God himself through Christ Jesus is delighted.    

SERMON IU.  Eccles. 12. 1. In the days of thy youth. 

CHAP. I.  
IN the next place we may observe, under what terms the days of Old Age are opposed to the days of Youth: it is under the notion of evil days. They are opposed to the days of Youth, as evil to good; therefore, hence I observe,  
Obs. That the days of Youth, are good days. So the opposition teacheth us to infer; for they are such days as men enjoy, while the evil days come nor. The Hebrews call young men by such a name as employeth choice: and a young man in that Language, is as much as a chosen or selected man, a man picked out of the multitude for special use: and so the time of Youth is expressed as a chosen selected time. So in this very place; for as he had said before, Eccles. 11. 9 Rejoice O young man, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  Or O thou chosen selected one. So here; Remember thy Creator in the days of thy Youth. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, or thy choicest days. So that ye see the ordinary expression used in primitive significant Tongue, which is (as it were) the fountain of all Languages, noteth out of time of Youth unto us, as a good, yea, as a choice selected time. So much (I think) the Psalmist implieth too. Psal. 71. 17, 18. O God thou hast taught me from my youth; and hitherto have I declared thy▪ wondrous works. Now also when I am old, and gray-headed, O God forsake me not, &c, where he seemeth to set the days of Old Age against the days of Youth, as evil against good. O thou hast taught me from my Youth: Thou hast vouchsafed me thy presence, thy Spirit to teach and guide me in those good and pleasant days of Youth; those good days, when I in confidence of thy presence and assistance encountered the Bear and Lion, and rescued my Lambs; T●ose days when I assaulted the Philistine, & took away the reproach from Israel; Those days, when with a lively and ravished Spirit, I leapt and danced before the Ark: But now the evil days of Old Age, the winter of my life is growing upon me: the times are coming when I shall see no pleasure in them; when Clothes shall scarce suffice to warm me: and therefore now, O my God forsake me not; withdraw not thy presence: now in special I find need of thee, that thou mayst make those days good unto me through thy love and Spirit, which otherwise sin would make exceeding evil and woeful to me.   

CHAP. II.  
WHerefore, that this may be made more clear unto us, let us consider how, and in what respects the days of Youth are called good days. They are good days,  
1. Because they are the first days of a man's life. Childhood is but (as it were) a preparative to the life of man: Children, while they are Children, have but some imperfect beginnings of the life of reason, which is the proper and peculiar life of man: therefore we may reckon the days of Youth, as the first days of man's life, when he first beginneth to live as a man, and to live the life of reason in some degree of perfection. Now ye know, that the first in every kind hath the pre-eminence; the firstborn of men, the firstlings of beasts; the first-fruits of the earth; the morning of the day; the first age of the world; the spring of the year. So there is a kind of preeminency in the first days of man's life, which are the days of Youth; they are a man's prime and his good days.  
2. The days of Youth are good days, because ordinarily they are the days of best health and strength: days wherein we are of able bodies for any special service. For although it be true, that in the worship of God, bodily exercise profiteth but little, in comparison of the inward power of godliness; yet strength and health, when they are made serviceable to a sanctified upright heart, are of special use, both in the immediate worship of God, and in the performance of many offices of love, which we ought to do towards our Brethren in the lord Mens sana in corpore sano (as they say) a sound mind, and an heavenly spirit, furthered in the worship and service of God, by a strong, healthy, well-tempered body, hath a great advantage in its work; and in that case, the days of health and strength are good days. In Prayer; although the strength and force of Prayer doth not lie in the strength of the sides, or loudness of the voice; yet it is no small advantage to the Spirit, when in its fervour and strength of affection, it gathereth up and putteth forth all its powers in earnest supplication before the throne of Grace; if then it hath a sound healthy body, able to bear the intention of a fervent spirit, without fainting or distraction. You know that if the arrow be long, and drawn to the head, it is needful that the bow and the string should be of sufficient strength to hold drawing. And a Christian, that will not content himself to shoot those fools bolts, mentioned Eccles. 5. 1. but desireth to send forth winged shafts of fervent Prayer that shall pierce the Clouds, and enter the Heavens, findeth it an help not to be despised, when the strength and health of his body is suitable to the vigour of his spirit. This holdeth (as ye may easily conceive) in those exercises of hearing, reading, meditation, etc.  
3. Days of Youth are times wherein the powers of the Soul are also quick, lively and able by the communion with the body. The Soul by reason of its near conjunction of the body hath its Childhood, Youth and decaying time. In younger years it hath those golden days, wherein the understanding is quick in apprehension, teachable, and apt to receive impression; the Memory faithful, the Judgement good and sound; the Affections strong and stirring: Therefore these are the good days wherein it is fit to be used in the work and service of God. And as in the Spring, all these concurring together, the Trees in their fresh clothing; the face of the Earth renewed, the beauty of Herbs and Flowers, together with the Sun's shining brightly in his strength and glory, make up good days; whereas in the Winter, the brightness of the Sun maketh but an imperfect good day, whiles the Trees and Fields are stripped, dead and withered; the ground covered with mire and dirt: so the meeting of these together, the birthright of Youth, the strength and health of the Body, the quickness of the Senses, the activeness and abundance of the Spirits, the perfections of the Soul, etc. make the days of Youth good days: whereas, although in the winter of Old Age the Sun may shine; the principles of wisdom stored up in Youth may be preserved; yet there are those defects naturally clogging that dying age, which do eclipse the brightness, and lessen the goodness of those days.   

CHAP. III.  
Use ●. THis may serve to reprove those, who do allow some fleshly liberty to the days of Youth. Many, who themselves are aged, out of a kind of fatherly experienced gravity (as they would have men think) and out of a kind of moderation, to which their years have brought them (as they will have us believe) do give liberty to a kind of latitude in the ways of Youth; and young men must be born with. Who doubteth but that there is a Christian moderation and compassion to be exercised towards such infirmities of the flesh, which the Spirit wrestleth and laboureth against either in young or old; when the heart being given up to Christ, and brought under the sovereign command of his glorious Gospel and blessed Spirit, cannot yet wholly free itself from the law of Rebellion, nor utterly shake off the body of Death? But out of a pretence of levity to flatter the enormities of Youth, and to excuse those vicious unbridled courses, which slain the glory of those best days; what is it but to say, that hard Frosts, deep Snows, Inundations, thick mire and dirt, are not to be accounted strange in May, nor to be wondered at in the prime and spring of the year. Is it to be endured, when the best days of a man's life are wasted away in such courses as are contrary to the end for which a man liveth; most contrary to the glory of that great God, who hath given them these choice days of Youth. To speak plainly; when are you more careful to fence your Copses, Pastures, Meadows, than in the Spring: and will ye say the spring of our life (which is the time of Youth) may be laid open to the invasion of lusts, to the assaults of Satan, to the pleasures of Sin? Let other men applaud their own gravity, and condemn the rashness of others; I cannot believe that Solomon wanted either years, gravity, wisdom or due moderation, when he checked the folly of Youth in an holy Irony, Eccles. 11. and setteth before all vain young men the Judgement of the great day, showing that for all these things, even these excesses of Youth, they shall be made to give account: nor when he did put down this serious admonition in the words of this Text, backed with so many pressing motives, Remember now thy Creator in the days of thy youth, while the evil days come not, etc. and had there been any defect in the penman, yet I am sure the Holy Ghost which held his hand, would not have suffered him to write one syllable amiss. Neither doth the Psalmist return an answer suitable to these men's conceits when the question is moved, Wherewithal shall a young man cleanse his way? but quite contrary, By taking heed thereto according to thy word. Where ye see both the Rule by which, and the manner how they are to frame their Courses, requireth a special strictness. The very Word of God, that pure and holy Rule of Righteousness, and not the customs of the time, nor the ordinary practice, nor lusts of youth must guide them, and this Rule they must heed with much attention and watchfulness, having one eye upon their ways, another upon the word: taking heed thereto according to the word, ever marking the steps they tread, and observing how it suiteth with the precious truth of God. This is the wisdom of the Ancient of days, and whatsoever is contrary to it, grey hairs cannot exempt from folly.   

CHAP. IU.  

SECT. I.  
II. THis should persuade the younger sort, not to make those days evil which God hath made good: Oh do not abuse your choicest days to the basest employments. Think the spring of your age too good for Satan, too precious for Lust, for Drunkenness, for Vanity, too good to be so spent, that in old age ye shall not be able to remember it without shame, without a sting. Ye know what the Lord spoke long since to Israel, If ye walk contrary unto me, I also will walk contrary unto you. How can ye walk more contrary unto God, than to make those the worst days which he hath made the best? To have abused any of God's good Creatures under the Law had been sin, to have profaned the first fruits a double sin, to give any of our time to the service of sin, is unworthy of a Christian; but to abase the prime of Youth, and the crown of our years, the choicest of our days to this slavery, what is it but to set ourselves to cross the Lord in the wisdom of his ways, and to make these days evil because he hath made them good? Regard not those who scoff in their carnal folly at the uniting of these two together, Youth and Holiness, as at an unequal match: as if a young man and an old woman were joined together in marriage. Assure thyself, that nothing can so well become the best days as the best affections and the best conversation: that nothing is more seemly for a vessel of honour, than to be seasoned with true grace and sanctification, even while it is now, in the days of Youth, 1 Joh. 2. 13, 14. I write unto you young men, because ye have overcome the wicked one. Again, I have written unto you young men, because ye are strong, and the word of God abideth in you, and ye have overcome the wicked one. Here is the excellency of young men, not that they have so much strength o● body, or daring Spirits to challenge or lay others on the ground; as that they have strength of grace, and power of the Spirit to wrestle with Satan in all his temptation's and tread them under their feet; when the● have the word of God abiding in them, an● powerfully enabling them to wrestle wit● Principalities and Powers, and so to wrestle as to overcome, These are young men to whom the beloved Apostle of Christ vouchsafeth to write in a peculiar manner: a● indeed such are young men, whose Youth● man ought to despise.   

SECT. II.  
TAke heed then of making these go●● days of Youth to be evil days, whi●● God hath made good days.  
Quest. But some will say perhaps, ho● are they made evil days?  
Sol. I. I answer in general: The days of Youth (good in themselves) are made evil, when they are spent in unregeneration, spent in a state of impenitency, without sound conversion to God, without holy communion with him. Every young man, who is not brought home to God by unfeigned repentance in his Youth, maketh the days of his Youth to be evil days, Rom. 6. 20, 21. When ye were the servants of Sin, ye were free from righteousness: what fruit had ye then in those things whereof ye are now ashamed; for the end of those things is death. Whiles a man is an unregenerate person, he is a servant of Sin, and all that while he maketh his day's evil days, his life an evil life; for he is not able to show any fruit that he hath reaped of all his works and ways; no true benefit, no sound comfort ariseth out of all his courses. So it is with old men that live in the service of sin without true regeneration. In like manner it is in young men that are unregenerate, let them do what they will, or can, let them fill themselves with all manner of earthly pleasures; let them please themselves every way, and do what they can to enjoy these days of Youth, walking in the ways of their own Heart, and in the sight of their Eyes, please their Senses of all sorts, etc. Nay, let them spend their days of Youth better than so, even in Wars, in Study and Learning, in getting some useful & commendable Trade; yet so long as they are unregenerate, and do not seriously remember & turn to their Creator now in these days of their Youth, they have no true fruit (worth the having) of all their endeavours, of all their days of Youth. Now doth not a man make his days evil days, when he spendeth them so, that no true good cometh of them? when they bring forth more evil than good; so much evil, as that the good that might come of them is not good unto them: for the end of these things is death. When a man is still hastening to his destruction, running o● towards his death (as every one unconverte● is) what fruit can there come of any thing he goeth about? All ye that are young, who put off repentance and are not regenerate, nor labour to be so, ye make the days of your Youth, which ye so rejoice in, evil days, cursed days, ye walk under the wrath and curse of God, and are not freed from the sentence of condemnation. Whiles ye are merry and jocund, whiles your Hearts cheer you, ye do but sport yourselves in the midst of your own misery and dangers. Canst thou enjoy one good day whiles thou hast no assurance for an hour to be free from the fire that never goeth out; whiles thou standest accursed, and hast the sentence of condemnation written upon thy conscience, and not washed off by the blood of Christ spinkled by faith: oh these are evil bitter days, if thou couldst discern them rightly, wherein Heaven frowneth upon thee, God is angry with thee; and all thy sins remain unpardoned! Therefore repent and make thy peace with God, that so the days of thy Youth may be good days; days wherein thou mayst be assured that God is appeased with thee; days wherein thou mayst walk in the bright Sunshine and light of his countenance; days wherein thou mayst have thy fruit in holiness for the present, and be assured that the end will be everlasting life: then shall the days of thy Youth be good and blessed days un o thee.   

SECT. III.  
II. More especially these good days of Youth are made evil days, when they are spent in any, or divers of those sins to which on the one side You his commonly accustomed; and which on the o●her side in a right consideration of things, are most unseemly and unfit for Youth.  
I. One sin is whoredom: if any thing can make the days of Youth, of good to become evil days, this will do it; when the body, which is as a Temple of the Holy Ghost, and should be consecrated and dedicated to him from the first building or framing of it as it were, shall be made a cage of unclean lusts, how great is this profanation? If the Temple at Jerusalem, when it was new built, should have been made a Stews (as one of the Pope's is said to have made his Palace) and then have been left to be employed as a Temple for God when it grew old and ruinous; would not the earth have opened her mouth to swallow up those who should have thus profaned it? O young men! how dangerous is it then, whilst your bodies are young, and should be esteemed and used as new-built Temples, wholly dedicated unto God, his glory and service, to defile them with those sins, intending when they are old, decayed, and ruinous buildings (and not till then) to use them as Temples of the Holy Ghost. St. Paul saith, If any man defile the Temple of God, him shall God destroy, 1 Cor. 3. 17. Therefore if any one hath not kept his Garments clean in this regard, let him without delay wash and be clean, wash away his guilt by the blood of Christ; wash away these lusts and sinful inclinations by the Spirit of Christ, by unfeigned repentance and amendment of Heart and Life: and for the time to come (according to David's counsel, Psal. 119. 9) Let them make clean their ways from this foul sin, by taking heed unto them, according to such parts of the word as these: Flee youthful lusts, but follow after righteousness, faith, charity, peace, with them that call on the Lord out of a pure heart, 2 Tim. 2. 22. And that Whore-mongers and Adulterers, God will judge, Heb. 13. 4. And that of St. Paul, 1 Thess. 4. 3, 4, 5. This is the will of God, even your sanctification, that ye should abstain from fornication, that every one of you should know how to possess his vessel in sanctification and honour: not in the lust of concupiscence, even as the Gentiles which knew not God.  
2. Drunkenness; which, as it is enough to make any part of a man's life evil, so it is a great blemish to a young man, and maketh the days of his Youth, evil and wretched days. The wise man showeth, that the ruins of Old Age do make the Keepers of the House tremble, and the strong ones to bow themselves; the Hands and Legs to shake. But how shameful is it for young men of firm and strong bodies, to bring a drunken Palsy upon themselves, whereby they are staggering in the streets, their Legs even failing them? or a brutish Lethargy, whereby they are not able to arise from the place where they sit or lie? ye that are Parents look to it, that your Children come not into such infectious company, as many entice them. Take heed ye that are young, of besotting your Brains and Understandings, which now are naturally fresh and quick (if ever) wi●h this swinish sin: Consider that weighty Charge of our Saviour, Luke 21. 34. Take heed, lest at any time your Hearts be overcharged with Surfeiting and Drunkenness.  
3. Pride is another sin, that is enough to make the days of Youth to be evil days. That which made good Angels wicked Devils, is enough to make the best days of a man's life evil and miserable: What is more seemly for the younger sort, than true modesty and humility, which God accepteth, blesseth and crowneth with graces here, and glory hereafter? What worse than Pride and a disdainful Carriage? want of farther experience should make them in many things to suspend their Judgements, unless it be in such as are clear and evident. Contempt, and scornful behaviour towards the Ancient: Self-conceit; as if Wisdom should die with them: Self-will and stubbornness; an unmoveable Stiffness in their own groundless opinions, and unwarrantable purposes, with other fruits of Pride; they do even deface the good days of Youth, and make them evil.  
4. Idleness is another sin which marreth these good days, which bringeth not only a rust upon them, but letteth lose the lusts of Youth, and maketh it exceeding sinful. If any should flee this sin (as all should) then especially the younger sort ought to observe it above others. It is not a misery of miseries, that those golden days should be worn out in sluggishness? that those abilities of body and mind, which are at their best, should want employment? and want they cannot, work they must; they are made of such a temper, that they cannot be without motion. If the Heavens cannot stand still, nor the Air fix itself in one place, and abide without stirring, no more can the minds of young men, nor the thoughts of their hearts abide without inward workings of spirit. O young man! thou canst not keep thine eyelids from stirring; thy Lungs from moving; thy Heart and Pulse from beating; and canst thou keep thy Soul and the affections of thy Heart from stirring, which are more active than any part of thy body? No, they will have their course: and if in any idle, sluggish carelessness, thou lettest them go as a Ship without a Rudder or Pilot, the event is like to be woeful, and thou art running upon the Rocks; Satan filling the Sails of thy affections with contrary winds and hellish suggestions, which drive thee from the Haven of Peace to the gulf of everlasting destruction. What a world of snares hath the Devil ready for thee, whiles he finds thee idle? How many enticing objects, and dangerous temptations? When shouldest thou provide against the winter of thy life, but now in the spring of thy days? Old Age is almost unteachable; and if thou learnest not in thy Youth, but spendest it in lazy ignorance, it will be very hard (if not impossible) to learn in thine old age, when thou art more ready to forget than to learn. It is a most miserable spectacle to see an ignorant old man or woman, which hath lost the best time of Youth in idleness, and not treasured up the principles of heavenly truths: Oh how uncapable are they of the things of God how likely to perish for want of knowledge, how uncapable of Knowledge itself? Rest and ease is fitter for Old Age, than for Youth: Labour, Diligence, Watchfulness, Industry, are things which become those good days. In a word! when any sin aboundeth, and any lust prevaileth, it is enough to make the days of Youth evil days. Therefore ye that are young, and yet enjoy the good days of your life, do not ye make them evil. Remember your Creator in the days of your Youth, take heed to your ways according to the word of God, so shall these days indeed be good days to you, and you shall prepare yourselves either for an honourable Old Age, or for a blessed end, and an happy death; preventing the evils of Old Age, and putting you in possession of everlasting life, which never seeleth the decays of Age.  
Finally, let me in a word beseech those who have already outlived their best days, to look back seriously and speedily upon the times and courses of their Youth, and see how those days have been spent, observing what matter of joy and thanksgiving, or what causes of grief and humiliation they may find, and accordingly to be affected. If you have made them evil days, how should you mourn for this? How should you seek God now that it draweth towards the eleventh hour, before the night cometh when no man can work; which burieth all secure loiterers and unprepared ones in an everlasting night of utter darkness, where is weeping and gnashing of teeth. The night cometh, the darkness is coming; yet before it cometh, do ye that great work, that your Soul may live and not die eternally!    

CHAP. V.  Eccles. 12. 1 — before the evil days come. 
OF the next point I shall speak very briefly, and that is this.  
Observ. That the days of Old Age are evil days. So the Spirit of God here calleth them. This the Holy Ghost here, and in other Verses of this Chapter showeth in divers circumstances. Here he saith, They are days wherein there is no pleasure; days wherein there is much matter of grief and vexation, little contentment: when a man's life is like gloomy days, such as St. Paul met with in his Sea, when neither Sun nor Stars for many days appeared; to such days Old Age is here compared; days of darkness, wherein Sun, Moon and Stars have their light hidden and darkened; and the Clouds return after the Rain. Though the showers fall, yet it doth not clear up, but the Clouds grow up, and gather together again: so it is in Old Age, the end of one trouble is but the begnning of another affliction like to that. In the words following these evils of Old Age are more particularly expressed and numbered up. The keepers of the house do tremble; the arms which are to guard and defend the body, shake with the Palsy: the strong men, the Legs which are the pillars to bear up this house of clay, begin to fail with weakness, and to double under their burden like posts worn and weakened with age. The Grinders, the Teeth cease, because they are few, and the Windows shall be darkened, etc. In a word! we may sum up the evils of these Aged days in these two heads: Evils of Loss, and Evils of Sense. The loss of Contentments in God's good blessings: the loss of ability for many good Offices: on the other side, the suffering of many inconveniences in body and mind, which maketh a man a burden to himself, being burdened with such an heap of years.   

CHAP. VI  
Use. THe use of this is to renew the former Exhortation to the younger sort, that they may prevent these evil days, and remove the evil of them by timely repentance, and sincere obedience in their Youth. Impenitency and ungodliness makes the good days of Youth to become evil days; repentance and an holy conversation make the evil days of Old Age to be good. Godliness is profitable to all things, saith the Apostle, and so it is profitable for all times, for times of Youth as well as times of Old Age; for health, for sickness, for life, for death: it shall do thee good, and not evil all thy days. If Old Age bring so many inconveniences with it, how careful shouldest thou be to remove the guilt of thy sins before the burden of Old Age cometh upon thee? If these wounds of thy conscience be truly healed by the blood of Christ aforehand, sprinkled on by the hand of faith, then shall thy Spirit be enabled to bear the infirmities of Old Age; yea, thou shalt be able to do all things through the Spirit of Christ, strengthening and supporting thee. Oh how miserably is that poor Soul burdened, that hath an heap of years, and an heap of sins unpardoned, lying upon it? but how blessed, how honourable is the grey hoary head found in the way of righteousness, whose unrighteousness is forgiven, whose sin is covered? Such shall be Trees planted in the house of the Lord, which in their Old Age shall be more and more far and flourishing; and their last works (as it is said of the Church of Thyatira, Revel. 2, 19) shall be more than the first: their last days better than the first. Such a good old age they shall have, as divers of the Saints are said to have had. Labour then so to live now, that the evils of your Age may be mitigated and removed.  
But on the other side, how evil and wretched must those days of Old Age be, which are accompanied with the guilt of many sins? when years' increase, and wickedness increaseth; when a man will not be admonished, but as he hath been rebellious in his Youth, so he will be obstinate in his Old Age? Oh take heed of this! if these evil days have overtaken thee before thou hast put away thy sins, before thou hast sought the Lord with all thy heart, repent now in the anguish and bitterness of thy soul.    

SERMON. V.  Eccles. 12. 1. — before the evil days come, etc. 

CHAP. I.  
THus ye have heard, how Old Age is said to consist of evil days: now here we see how the Holy Ghost doth call away the thoughts of young men from the pleasures and vanities of Youth, wherein they are usually drowned and overwhelmed, and giveth them a foresight of a change: letteth them know, that it will not always be thus with them; they must look for other times hereafter to pass over them; now they have their good days, their days of Youth, but they must persuade themselves there be other days coming; these good days will not last always. Hence I observe,  
Observ. That it is Christian wisdom to foresee and provide for changes ere they come: it is a brutish and sensual folly to have the Heart so possessed and taken up with present prosperity and earthly contentments of any kind, as not to have any serious and effectual regard of such changes as may be brought upon us. Therefore the Spirit of God having to do with young men in this place, who did please themselves in themselves, and in their present youthful ways, delights and contentments, he setteth before their eyes a lively image of Old Age; with the many evils, grievances, and blemishes of it: yea, he leadeth them along to the deathbed, and hangeth out their winding-sheet before their eyes; and by the way presenteth them with many objects unpleasing to sensuality, and vain youthful affections. First, evils in general, and then the loss of all earthly pleasures; then dimness and darkness, weeping, cloudy weather, Ver. 2. and so he goeth on in the words following. Thus doth St. James deal with secure and carnal rich men, whose hearts did rest with a kind of muddy contentment in their abundance of worldly things, not seriously thinking of sad alterations that might follow, Jam. 5. 1, 2. Go to now ye rich men; weep & howl for the miseries that shall come upon you: your riches are corrupted, and your garments motheaten, etc. and ver. 5. Ye have lived in pleasure on the earth, and been wanton; ye have nourished your hearts as in the day of slaughter. As the beast that is full fed and fatted, is wanton and frolic, feeding without fear or foresight of the Butcher's Axe, even in the same morning when he is to die before night, even in the day of Slaughter: so do ye please yourselves, and satisfy your own lusts without any serious consideration aforehand of the Axe of God's wrath, that lieth at the root of all such unfruitful Trees, and is ready to give an irrecoverable stroke: ye do not carefully forethink of the evils that shall come upon you, and therefore I present these unto your thoughts. We have a notable example in this kind, both of wisdom in Noah, and of folly in the men of that Generation living together with him, Heb. 11. 7 By faith Noah being warned of God of things 〈◊〉 seen as yet, moved with fear prepared an Ark 〈◊〉 the saving of his House, by the which he condemned the world, and became heir of th● righteousness which is by faith. Here wa● his notable faith and heavenly wisdom. H● was warned of God of things not seen as 〈◊〉 not only of such things as at that time 〈◊〉 not to be seen in present being, when he received this warning, but of things, the 〈◊〉 whereof were never seen in the world before of such things as neither he, nor any of 〈◊〉 Forefathers from Adam to his own 〈◊〉 ever had any experience of, viz. Th●● things mentioned Genes. 6. 17. Behold 〈◊〉 even I do bring a flood of waters upon 〈◊〉 earth to destroy all flesh, wherein is the br●● of life from under Heaven; and every 〈◊〉 that is in the earth shall die. These 〈◊〉 strange things not seen as yet, no● 〈◊〉 heard of since man was created, that 〈◊〉 Lord at one stroke should destroy so 〈◊〉 millions of his creatures, not only men, ●●men, and children, but all other things 〈◊〉 breathed. It was now a great work of 〈◊〉 to believe this, beyond the experience of the world, and against the mocks and 〈◊〉 of the whole world; and great wisdom to provide so carefully against it, preparing an Ark for the saving of his House: Herein he condemned the unbelief and folly of the world, whose sensuality, earthly-mindedness, and deep security, our Saviour declareth, Matth. 24. 38. in the days that were before the flood, They were eating and drinking, marrying and giving in marriage, until the day that Noah entered into the Ark, and knew not until the flood came, and took them all away. Noah did foresee, and prepare for this notable change before it came; but the world of the ungodly continued in deep and dead security: They would not believe that the floodgates of Heaven should be opened so wide, as to pour down an universal deluge upon the earth; they knew not, they considered not of this woeful change, until the flood came, and took them all away.   

CHAP. II.  
NOw the reasons why this is to be accounted a point of wisdom, necessary for every Christian, are,  
1. Because a change will certainly come, Eccles. 1. 2. Vanity of vanities (saith the Preacher) all is vanity. All is vanity and uncertainty: There is no pepetuity, nothing changeable in man, or in the outward condition of man here on earth; yea, many changes and strange alterations may befall those that seem to be in a most settled condition; many may come, some must come. Thou that art in prosperity, mayst fall into adversity; Thou that art rich, mayst become poor: Thou that hast Children, mayst become childless: Thou that hast Friends, mayst become friendless Thou that hast health, mayst have sickness▪ Thou that art young and strong, mayst become old and impotent: Thou that art a liberty, mayst be a prisoner. These things may come; but there is another change that must come, namely, Death. Thou that art living man or woman must be turned into a dead carcase: Thou that art now reckoned among the living, must be accounted among the dead. Thou that now seest, hearest, speakest, walkest, etc. must become blind, speechless, senseless, not able to move or stir: a corpse without life, breath or motion. Thou that now conversest with men, must be forgotten, and become a dead man out of mind: yea, thou that now sittest here at this time, must stand before the Lord's Judgement-Seat, Oh then it is wisdom to be aforehand with these changes and alterations, that they may not surprise and overtake thee unprovided.  
2. It is uncertain how, and when these changes shall come, Jam. 4. 13, 14. Go to now ye that say, To day or to morrow we will go into such a City, and continue there a year, and buy and sell, and get gain; whereas ye know not what shall be on the morrow: for what is your life? It is even a vapour that appeareth for a little time, and then vanisheth away: For that ye ought to say, if the Lord will, we shall live, and do this and that. Our life is so uncertain, that in that respect it may rather be said to appear then to be: and it appeareth but for a very little time, the date of it is soon expised. It is even a vapour, and a vapour doth quickly vanish, riseth in the morning, and is dissolved before noon: we may promise ourselves years, but are not sure of the next day. So it proved in that rich man's case, Soul, thou hast goods laid up for many years. He had a short answer, Thou fool, this night shall thy soul be taken from thee. It is therefore a necessary point of wisdom to foresee and provide for this change.  
3. Great miseries and inconveniences follow upon such alterations, when they are not foreseen and provided for: many opportunities are lost, which never can be recovered; such changes happen as deprive men of all ability of doing that which they might have done at ease, if they had foreseen these things, and taken their time: and men may look back with many sad thoughts, and much bitterness of spirit upon their neglects and losses this way, when it is too late. Some few days, weeks, months, wilfully lost and wasted before, will seem more worth unto them than all the world; and the treasures and glory of the world, when once these changes have overtaken them, and come upon them unawares, and disabled them for ever.  
Much discomfort cometh upon this improvidence: when changes happen which are grievous in themselves; they become more grievous to us for want of preparation. That which in its own nature is a misery, is made a double misery to us, when we are not prepared for it. What discomfort will sickness bring, when it cometh unlooked for; and when we have not prepared for it by searching our hearts; casting up our accounts; getting assured pardon of our sins at the hands of God? when a sick body and a guilty conscience meet together, there is a woeful condition: when a man shall lie down in his death bed with the guilt of all his sins lying upon him, and pressing upon his Soul, there is a grievous burden; and especially when death cometh, and findeth him not regenerate; findeth in him no other life, but that which floweth from the union between the Soul and Body; no new spiritual life issuing from an inseparable communion between Christ and him. Oh how will death insult over such a one? how will the name, the thought, the visage of death dismay him? when it meeteth him alone, not joined to Christ, and entereth into a single combat with him; not strengthened by an happy union with the Lord of life; will it not tear him in pieces as a Lion might do a little Dog? It is a double misery not to be aforehand with death, not to be provided for this change.  
4. on the other side, much ease, much good, much comfort followeth upon a timely foresight, and wise preparation for such changes. When a sad and sudden change was brought upon Hezekiah; a sharp fit of sickness (supposed to have been the Plague) and a peremptory message from the Lord by the Prophet; Set thine House in order, for thou shalt die and not live. Did it not wonderfully ease his burden, that he was so well prepared for this change, and able to say (his conscience bearing him witness) 2 Kings 20. 3. I beseech thee O Lord, remember now how I have walked before thee in truth, and with a perfect heart; and hav● done that which is good in thy sight. What a comfort will it be, when thy health is turned into sickness, thy strength into weakness; when thou art fastened to thy bed, and hast received in thyself the sentence of death; if then thou findest thyself provided for this change. A sweet comfort it shall be in old age (when the Grasshopper is a burden, even the lightest thing) it shall then ease that burden of years that makes thee stoop; if thou didst in time foresee and provide for it, turning to the Lord aforehand; that so thy grey hairs may be found in the way of righteousness.   

CHAP. III.  
Use 1. 1. THis may serve to reprove the great sensuality and security that is naturally among us; that we look at things present, and do not seriously take to heart such changes as may befall us. A Comment upon Psal. 49. would be a fit enlargement of this use, where the Psalmist discourseth excellently of this point; both showing the folly of men trusting to outward things as to certainties, and declaring his own spiritual wisdom which God had taught him in preparing for any changes that might befall him. First, he calleth for attention for all sorts of men throughout the world. Hear this all ye people, give ear all ye Inhabitants of the world, both low and high, rich and poor together. It concerneth all sorts nearly, and all sorts are faulty therein, and need to be stirred up by way of remembrance. Then he doth very effectually seek to win attention by the excellency of the things which he is about to deliver. My mouth shall speak of wisdom, and the meditation of my heart shall be of understanding; such wisdom as many worldly wise men never learned: yea, he showeth in the next verse, that it is an hidden wisdom; and as a parable to natural men for the most part. Then he entereth upon his discourse, and in the first place beginneth with himself, ver. 5. Wherefore should I fear in the days of evil, when the iniquity of my heels shall compass me about? as if he had said; I do foresee changes and afflictions, I look for assaults from Satan; but I am armed against them through the mercy of God, who hath pardoned my sins, and therefore when such evils come, and Satan shall seek to entangle my Conscience, as in a snare, as if these were sure arguments of God's hatred against me: I will not fear, I am prepared for these things. Then on the other side in the next verse unto the fifteenth, he goeth on at large, declaring the folly and blindness of worldly-minded men, &c secure sinners in this case. They that trust in their Wealth, and boast themselves in the multitude of their Riches, none of them can by any means redeem his Brother, nor give to God a ransom for him: They trust in outward things, as if they were enduring substance, and their hearts are lifted up with thoughts of their Wealth and Riches; they think not seriously of changes to come; they trust in their strength and healthy tempers in their Youth, they rest their hearts in their present carnal contentments, sinful pleasures, etc. as if these things should always continue; whereas they can neither rescue or ransom themselves or dearest friends from the power of death, that he should live for ever, and not see corruption: For he seeth that wise men die, likewise the fool and the brutish person shall perish, and leave their wealth to others. This showeth their great sensuality and sottishness, that though they have daily experience of divorces & separations made by death between men and their wealth, their honours, their pleasures, and that they are forced to leave all, and go naked out of the world; yet they do not apply this, and make it their own case; but they go on even like to the brute beasts, which when they see one of their own herd led away to the slaughter-house, regard it not; but delight as much as before in their fat pastures, sitting themselves daily more and more for the same end. So these, though they see those that were framed of the same clay with themselves, drop away, and return to their dust; yet they mind it not, unless it be for a short fit, but set their hearts upon these things, as much as if they had never heard of any that had been taken away by death. For their inward thought is, that their Houses shall continue for ever, etc. The Spirit of God here looketh into the inside, and rippeth open the bosoms of these earthly-minded persons, and showeth what thoughts and hopes they have even of perpetuities here on earth: and so they love and strive for these things, as if there were eternity in them, as if they were everlasting things. Nevertheless man being in honour abideth not, he is like the beasts that perish. Let him enjoy never so much of these things, yet he abideth not; there shall come a change, all shall be turned upside down, and he shall become like the beasts that perish. As he is sottishly and sensually affected with things present like the beast, so he shall return to the earth like it, and be turned out of all, ver. 13. This their way is their folly, yet their posterity approve their sayings. It is a sad thing, that when experience hath taught the world so often the vanity of such thoughts, yet that those that come after should be of the same mind too, think as they thought, do as they did, live as they lived. The Psalmist addeth, Selah!] and it is well worthy even of a note of wonder and astonishment. Children see their Parents sins, and see how they are taken away; and all their pride and covetousness, etc. doth them no good; the pleasure of all is vanished and gone; it is no more: yet will they run blindly on in the same way; so will others that come after them: Neighbours and acquaintance though they see this, yet they will follow them, and tread in their steps; this is their folly, Selah! it is remarkable folly. Ver. 14. Like sheep they are laid in their grave, Death shall feed on them, etc. As sheep dying in the field, are devoured and fed upon by Ravens, and other birds of prey and beasts of the field; so death shall not only slay them, but feed upon them, it shall consume them, and turn them into rottenness and dust. Then saith he, The upright shall have dominion over them in the morning. After this long night wherein death shall feed on them in the grave, the morning light of that great day shall arise upon them, when all shall rise again; and then the Righteousness shall have dominion over them, and sit in Judgement upon them. Oh how many changes are here which they do not effectually foresee and provide for! Friends are taken from them; they are taken from their wealth; Death killeth them, Death feedeth on them: and if here were an end, it were nothing: but then cometh that great day after this long night, when they must be awakened by the last Trumpet, and see the Righteous whom despised, sit as Judges over them. But Ver. 15. The Psalmist showeth, how he had taken into consideration aforehand all these things, and was prepared for them. But God will redeem my Soul from the power of the grave, for he shall receive me, Selah! David did not settle his heart upon any things of the world, but he looked for death, and prepared for it, made account of being Death's prisoner in the grave; but then withal he had overcome death, and the grave before hand by the power of faith, laying hold of the promise of God, knowing that he should be ransomed and redeemed from it; not as the wicked, whose hearts were set upon the things of the world, to be carried from the prison of the grave to execution: but he knew, that the Lord would receive him to glory, and upon this he sets a special note again, Selah! Then he showeth what little cause any child of God hath to be troubled at the outward prosperity of the wicked, and in the end concludeth all with this speech, Man that is in honour, and understandeth not, is like the beasts that perish. Let him be never so highly advanced and enriched; yet if he doth not understandingly consider of changes likely to come upon him, but glut himself with the things of this present life, he is more like a beast than a man, and maketh no use of that reasonable soul which God hath given him above a beast, whereby he hath an ability to look beyond these things that lie before his eyes for the present, and to make use of his experience in those changes which he hath seen in others; applying to himself, and reasoning from one thing to another, and so to provide for the like to come upon himself. You see here the very picture of a caranal secure heart, settled upon its lees, embracing this present world, and doting upon it; not foreseeing nor providing for those many changes and turnings of things that are likely to happen, and especially that great change that shall certainly come, death, the grave, and resurrection unto Judgement. Which were they throughly sensible of, they should have a low esteem of these perishing vanities, and uncertainties under the Sun, and not hazard their dear Souls by too much affecting, and too eager seeking after them.   

CHAP. IU.  
Use 2. WE are all here to be exhorted in a more serious manner to set before our eyes and hearts a more deep consideration of those changes that may befall us, and especially of that which must certainly come, and to provide against them. The Prophet Habakkuk saith, I will stand upon my Watch, and set me upon the Tower, and will watch to see what the Lord will say unto me, and what I shall answer when I 〈◊〉 reproved. He was before like one standing upon the lower ground, looking upon things present, things that lay before him, viz. The present prosperity of the wicked prevailing over the Church, and was troubled at it in his thoughts to see the wicked devour the man that was more righteous than he; Chap. 1. 13. Hereupon he is tempted to complain of the Lords ways of Providence, and his manner of governing the world. But now being sensible of his error, he would get upon the higher ground, upon a watchtower, that he might see into changes that should come afterwards, and discern things afar off; when the wicked should be most severely punished for all their cruelty in oppressing the people of God. So Christians, when they stand upon the lower ground, and consult with flesh and blood, and look upon things with fleshy eyes, their thoughts are bend upon things that are at hand, even present things: but they must get upon the watchtower, raise up their hearts in holy meditations upon the word, so that they may see afar off what is coming, and what shall be hereafter; what changes of things shall happen in time to come. When Jehu had the Kingdom of Israel bestowed upon him with a charge to execute Justice on the wicked house of Ahab, he road in his Chariot with other Captains & Soldiers to Jezreel, 
2 Kings Chap. 9  where Joram the King, and his confederate Abaziah King of Judah were together, in Vers. 17. it is said, There stood a Watch upon the Tower in Jezreel, and he espied the Company of Jehu as he came; and when a Messenger was sent out and detained, he could see this too, and give the King knowledge of it: yea, and a second time he could see who it was too ere the King saw him at all (as it seemeth) standing upon the lower ground. And the driving (saith he) is like the driving of Jehu the Son of Nimshi, for he driveth furiously. Then saith Joram, make ready, when he was even upon his back; But than it was too late, he was now within the reach of Jehu's Bow. So whiles the wicked are secure, and content themselves with present things, they foresee not dangers, miseries, death, destruction marching furiously towards them, until it be too late, the poisoned shafts of death piercing through their hearts, and cleaving the body and soul asunder. But a Christian must be a watchman, and still stand upon his watchtower, that he may descry changes and dangers afar off; that he may see death riding post towards him on his pa●e horse, Revel. 6. 8. and Hell following, that he may betimes provide against it, and may escape the sting of death, laying hold on Christ, and may escape the damnation of Hell. Death hath many thousands by the throat ere ever they see it coming, and arm themselves against it. They use to say of such, who when they first ●ell sick had the symptoms of death upon them, that they were taken with death. Beloved, every one that death surpriseth before he be provided for it, may well be said to be taken with death. Death hath taken hold of all such, and hath them within its power. But he that is aforehand with death, and is a partaker of life in Christ, cannot be taken with it, but he hath death rather in his power, and is a conqueror over death by the power of Christ. Others are taken unprovided; they are taken sleeping in their sins, when death driveth its nail into their heads, as Jael did into the head of Sisera. Oh, then be watchful to foresee and provide for changes to come! Sickness may be coming, poverty may be coming, general calamities may be at hand; Wars may be marching furiously towards a Land; the Angel may be coming with his destroying Sword; The Arrows of Pestilence may 〈◊〉 now laid to the Bow, and drawn to the he●● and ready to fly abroad among us: Darkne● may be coming, the loss of the glorious Gospel of Christ may be at hand; Antichrist may be coming: Howsoever these things may fall out, it is most certain, that Death is a coming not many day's journey from each of our doors, and perhaps even now ready 〈◊〉 knock at some of our gates. None of 〈◊〉 know, who shall be first visited by it: and they that are not provided for it aforehand may assure themselves, that Hell will follow Death close at the heels. Oh then learn to 〈◊〉 daily! that death may become familiar to you, and not come as a stranger, or an enemy, or an Executioner when it doth come; but rather as a friend, to let your Souls out of this prison of the flesh, that ye may enter into glory and blessedness.    

SERMON VI.  Eccles. ●2. 1. — nor the years draw nigh, when thou shalt say, I have no pleasure in them. 

CHAP. I.  
IN this last Clause of the Verse, the days of Old Age are opposed unto the days of Youth, in these terms, The years wherein 〈◊〉 shalt say, I have no pleasure in them. Hence I note,  
Observ. That this short and mortal life may outlast the pleasures and all the contentments of this life. This life is short, yet as short as it is, it many times is longer than the comforts of this life, longer than the delights and pleasures of this world. There 〈◊〉 be years within the compass of this shor● 〈◊〉, wherein a man shall find no pleasure, 〈◊〉 shall be weary of himself. Man is bu● of short continuance; the longest liver among men shall quickly go hence; and ye● many a man and woman may, and do outlive the comforts of their lives; survive al● the pleasure and contentment that ever they had here below. And if something remain, wherein they can take delight, yet it is so little in comparison of those things which they have lost, that they think their good days be gone and passed. They have lived to see the pleasures of life vanish away life smoke, and do often look back with 〈◊〉 hearts upon the times wherein they enjoyed such and such things, wherein it was thus and thus with them. So it was with David; he had been a victorious King, and prosper●● exceedingly in his ways; but in the lat●● part of his life, his Daughter was deflowers by his Son, and that Son killed by another Son when he was feasting: the same Son rebelled against his Father, defiled his Concubines, sought his life, and was slain in rebellion. Then Sheba rebelleth, and not long after David lieth bedrid, and no clothes could keep him warm, 1 Kings 1. Whe●● were now the pleasures of life? might 〈◊〉 he very well have said of these last years 〈◊〉 his life, I have no pleasure in them. It is true he did comfort himself in God, and in 〈◊〉 assured expectation of a better life, but the pleasures of this life were gone and passed: and if he had been one of those that have hope only in this life, what good had all the former pleasures of this life done him? That which was verified of this good King, was true also of one of his best Subjects, viz. Barzillai the Gileadite, who had so liberally supplied King David, when he was forced to flee from Absalon. The King would now have him to be his Guest at the Court, and to live with him at Jerusalem: But thus he answereth David, 1 Kings 19 35. I am this day fourscore years old, and can I discern between good and evil? Can I taste what I eat, or what I drink? Can I hear any more the voice of singing men and singing women? Wherefore then should thy servant be yet a burden to my Lord the King? The pleasures of this life are gone with me, saith Barzillai, I was wont I could relish my Meat and Drink, now I cannot: Music now is no Music to me, I have outlived the delights of this world.  
Now if these men did out live the outward comforts and contentments of this life, how much more do many wicked persons? How was it with Saul? He was preferred beyond his expectation before all the men of Israel: He overcame the Ammonites and Philistines, and was in a flourishing estate: But for his sin the Lord blasted all the comforts of his life, took away those gifts of his Spirit from him, whereby he had fitted him for the Kingdom; suffered an evil Spirit to vex and torment him; gave him over to torment himself with envy and bitterness of spirit, to vex himself with David's success▪ answereth him not in his distress; leaveth him to consult with a Witch, and thereupon to receive a sad answer, and to hear his doo●, which soon after was executed upon him▪ Thus ye see in these examples how this sho● mortal life lasteth beyond the pleasures and comforts of this life. We have also a notable example in this kind in King Jehora● a wicked Son of a good Father: He had a flourishing Kingdom left by his Father; but after that he had slain his Brethren, and wrought much wickedness, the Kingdom of Edom revolted from him, Ver. 9 10. So did the City of Libnah. He was severely threatened from Heaven, Ver. 12, 13, 14, 15. which threatenings took effect accordingly. The Philistines and Arabians broke into his Kingdom, entered his Place, took away his Goods, his Wives, his Sons, all save 〈◊〉 youngest, Ver. 16, 17. Then also the Lord smote him with an incurable Disease in his Bowels, and after two years' torment (as it seemeth) his Body rotten, and his Bowels fell out, so that he died of sore Diseases, and had not that honour at his Funeral which was usually done unto Kings: See how his life out-lasted the comforts of his life, and yet his life was short; he died when he was about forty years old, and reigned eight years.  
Now ye may see by these examples, that there are two ways in general by which it cometh to pass; that the comforts of this life are shorter than life itself, and that this life out-lasteth them all: and that is, 1. By reason of old age. 2. By reason of crosses & afflictions. 1. In respect of old age: so it was with David and Barzillai: So it is expressed at large in this last Chapter of Ecclesiastes; where he showeth how the days of old age are such many times that a man hath no pleasure in them; and showeth at large how the several parts of the body decay, and the powers of nature fail. The Grasshopper shall be a burden] that is, every little thing shall trouble them. And desire shall fail.] They shall have no mind to any thing: Therefore also it must needs be that delights should fail, they should joy in nothing; all the pleasures of Youth, and the delights of Life are gone. Moses saith, Psal. 90. 10. The days of our years are threescore years and ten, and if by reason of strength they be fourscore, yet is their strength but labour and sorrow. Yea, and some ere they be threescore, do feel the burden of Old Age, as much as others do at fourscore. 2. In respect of sufferings and afflictions, some do outlive the comforts and pleasures of this life. So did Job: but that afterwards the Lord restored his prosperity to him in an extraordinary manner. So Saul (it seemeth) in respect of age might have enjoyed many a fair year) but all was blasted, and his Kingdom did him little, good. The Lord declared himself against him. So ye see in the example of Jehoram: the Lord may take away those comforts from a man, that the loss of them may drown all the pleasures of this life, embitter all those sweets that this world can afford to us.   

CHAP. II.  
THe Reason in general is the sin of man: that hath shortened life, & made it mortal, which (had it not been for sin) should have been imortal. That hath made the comforts of life shorter than life itself, which should have been everlasting, as life itself should have been immortal, had not sin given a deadly wound both to the life of man, and to the comforts of this life. Man should have had no thorns nor thistles to have vexed him in Paradise, if he had not let Sin into the Garden; but Sin being let in cast him out into a thorny world full of miseries, whereby his short life was made bitter to him, and the pleasures of life not so long-lived as life itself.  
Many times the special sins of men are the cause of this, and that both of God's Children and of the wicked. The special sins of the Godly, as in David: his sins into which he fell, made the latter part of his life full of bitterness: and had not he been able to comfort himself in God, and to have refreshed his heart with his saving love and mercy, how could he have been able to bear up his Spirit under such grievous burdens?  
So the Lord doth many times change the outward condition of his Children, and causeth them in stead of many outward comforts formerly enjoyed, to eat the bread and drink the water of afflictions; and causeth sad times to pass over them; insomuch that all the comforts of this life do no way yield them so much content, as their outward afflictions do bring bitterness upon them.  
On the other side, the special sins of the wicked, do sometimes move the Lord to turn their laughter into mourning, and to bring a a dark Cloud on all the Sunshine of their outward comforts, so that all things in the world shall look sad upon them, and this he seemeth to do for two causes.  
1. To bring them home to himself, that being taken off from carnal contentment in outward delights, and brought to deal seriously with their own hearts, and to consider their ways; and finding nothing in the world for their hearts to rest upon, they may be made to turn to the Lord, and to seek peace with him, and comfort in his love. Thus it was with Manasseh, whiles he flourished in his Kingly dignity, and had what his heart could wish, how did he exceed in wickedness? But when the Lord gave him that blow by the hand of the King of Babylon, which struck him down from his Throne, and ●aid him in fetters; then in his affliction he besought the Lord his God, and humbled himself greatly before the God of his Fathers, and prayed unto him, and he was entreated of him, etc. 2 Chron. 33, 11, 12, 13.  
2. The Lord seemeth to do this many times to manifest his Justice, and to let the wicked know what they are to look for in another world. Thus he seemeth to have dealt with Pharaoh, Saul, and many others. This I am persuaded, the Lord doth often aim at even in those changes which are brought with Old Age. Many which have been flourishing in their days, and abused their prosperity, their bodies decay with old age, and their outward means whither together with them, and they are set before the world for spectacles, wherein men may read the vanity of all things under the Sun, together with the fading and uncertain condition of all the comforts of this life. I mean of such, who after Youth and riper years spent in sin and impenitency, do afterwards go creeping under the burden of Old Age, and have no heart to seek the Lord in sincerity; but their hearts die within them, and become like Nabals, having lost the content which they took before in the pleasures of sin, and wanting grace to raise their hearts to the Lord, that they might delight their Souls in him. Many such examples may be observed in the world.  
3. Sometimes the Lord doth this to exercise the graces of his Children, and to make them examples unto others of patience and steadfastness in his ways: as it was with Job, who continued in his integrity after that those great changes were brought upon him.   

CHAP. III.  
Use. I. HEnce we may be brought to a consideration of the shortness and uncertainty of all the contentments of this present life. How short is life itself? And yet the pleasures of life are shorter than life, Psal. 39 5. Behold thou hast made my days as an hand-breadth, saith David. There is the life of man measured by a span: it is but an handful long; not an Inch long compared to eternity: for so it followeth; Mine age is as nothing before thee. Compare it to eternity, and it is nothing. The days of a man's life are not worth the reckoning, not worth numbering. Nay, compare it not only to the eternity of God, who is from everlasting to everlasting; but make the comparison between the time of this life, and the immortality and everlasting continuance of the Soul of man in another world either in misery or blessedness, and it is as nothing. What then are all the pleasures and contentments which this life can afford, which usually are expired before life itself? The year is but short, and quickly turned about in its several seasons: how soon is the Spring gone? How soon the Summer? The Autumn is quickly spent, and the Winter is not long ere it be ended: but the pleasures of the year last not so long as the year itself. When once Winter appeareth, we may say, where are all the flowers and Rosebuds of the Spring? They are long since dead and withered, yet the year is not ended: within a few weeks what will become of all the green leaves that have beautified the Trees: they will fall and die. Within a few months what will become of all the green grass that clotheth the Earth? It will be dead, and lose its beauty and sweetness. Now unto the year ye may compare this present life: to the flowers, blossoms, leaves, grass, you may compare the pleasures, delights and contentments of this life: The year is short, and quickly gone; yet the flowers, blossoms, leaves, etc. are gone before it. So life is short, and soon spent, yet the pleasures and contentments of this life are spent before it. In the eleventh verse of the same Psalm, David saith, When thou with rebukes dost correct man for iniquity, thou makest his beauty to consume away like a moth: surely every man is vanity. Thou makest his beauty, and all those delights, and that prosperity wherein he flourished, and took contentment, to consume and wither like corn that is blasted: surely every man is vanity. At the end of the fifth verse he saith; Verily, every man at his best estate is altogether vanity. Take him at his best estate, when he hath the most of those things which belong to this life, strength and health, wit and understanding, wealth, worldly honours, credit with the world, and respect from worldly men, yet even then this holy Prophet guided by the spirit of truth, doubteth not to pronounce or proclaim him mere vanity; an empty thing, a bubble, a bladder swollen big, but filled with wind. Take him as he is a mere man, not renewed by the Spirit of God, not having Christ dwelling in him: and take him at his best with all those things with which this mortal life is capable of, and wherewith this lower world wherein we live, can furnish him, and he is but vanity; there is nothing sound, nothing solid nor substantial in him: his life and the pleasures of this life are but for a moment, and of the two the pleasures of this life usually are the shorter, and sooner ended than life itself. The Apostle saith, 1 Pet. 1. 24. All flesh is grass, and all the glory of man as the flower of the grass; the grass withereth, and the flower thereof fadeth away. Man and his mortal life are like the grass: the glory and prosperity of man's life is as the flower of the grass. The grass itself is not long-lived, but the flower of the grass is dead before the grass itself. Life is not long, but the flower of life, the pleasure and prosperity of life is shorter than life itself, Jam. 4. 14. What is your life? it is even a vapour that appeareth for a little time, and then vanisheth away. Where the Apostle meeteth with the fond thoughts of our fleshly hearts: for when a man is strong and healthy, and in prosperity, and enjoyeth the pleasures of this life, he thinketh he hath gotten a jewel, and his heart resteth in these things, he thinketh it is well with him: Oh this life, and that which belongeth to it, is a thing which he doth highly prize, and setteth a great rate upon it. Now saith St. James, What is your life? Ye think ye have a great treasure of it, I pray what is it? What is that life which ye do so highly esteem? I will tell you saith he, it is even a vapour that appeareth: it hath rather an appearance than a being. It maketh some show in the eyes of the world, but it is nothing in a manner; and that show and appearance which it maketh, is but for a time, & when the time is gone, it is as if it had never been; it is all lost, man is never the better for it; for those things which are limited within the compass of time, and measured by a term of days or years, both in respect of themselves and their fruit, all the good of them weareth out with that time, and he that enjoyed them, is never the better for them, no more than if he had never had them. I speak of those things which in themselves and in their fruit are measured by time; for some things in respect of themselves, and their continuance, are but for a time; but the fruit of them is everlasting to those that use them in an holy & sanctified manner, to those who receive the truth in love into honest and good hearts, in whom it becometh an immortal seed, enlivened and actuated with the Spirit of life and holiness; yea, there are some principal graces, which end with time in respect of themselves, but in respect of their fruit are everlasting, as Faith and Hope which cease with this life, but in their fruit are perpetua and immortal. Nay, even many outward things in the possession of a Child of God, being sanctified to him, and improved by him to the glory of God, though they are mortal and temporal in themselves, yet they have an everlasting fruit; so that a Child of God that is rich in good works, may be the better for his wealth for ever. The Psalmist speaking of him that feareth the Lord, and delighteth greatly in his Commandments, speaketh of his wealth and riches, Psal. 112. 3. and ver. 9 of the good use of them. He hath dispersed, he hath given to the poor: and then of the everlasting fruit of wealth so employed with such an heart; he saith, His righteousness endureth for ever. So Matth. 6. 20 saith our Saviour: Lay up for yourselves treasures in Heaven, where neither moth nor rust doth corrupt, and where thiefs do not break thorough, nor steal. But now to an unregenerate man, both his life itself, and all the good he enjoyeth in this life, and all the fruit of that life, and that good is temporal, and limited by time. All his pleasures, and prosperity, and all the fruit of these end with time; and so when the time is past, and these do him no good, he is never the better for them, no more than if he had ●ever possessed them. Take two natural men living and dying in that estate; the one ●ich, and the other a stark beggar: the rich man's case is not a jot better, when the time of this life is worn out, than the others; it may be worse because of his unthankfulness, and the abuse of his wealth. So take a natural man that hath enjoyed abundance of pleasures, and another that hath scarce seen any good days all his life long; if both of them live and die in their natural estate, they are both alike: the pleasures that the one hath had, do him no more good, than if he had never had any more than the other: It may be they have increased his condemnation exceedingly. Now St. James saith, that life is but for a time, or rather it appeareth but for a time: so the pleasures of life are but for a time; nay, it followeth there, life appeareth but for a little time; and the pleasures of life are shorter than life; and therefore their time is less than life, and the● saith he, life vanisheth away, and the pleasures of life must needs vanish with it, 〈◊〉 they be gone before it, as many times 〈◊〉 are: for as ye see in the Text, a man may l●ve such years, whereof he may say and think, I have no pleasure in them: wherein he may say, in his heart, Alas! I breathe yet, I keep above ground, I yet live, but I have outlived all the comforts of my life, they are as it were dead and buried; I shall never en●oy them any more: so that he can look back upon his former comforts and prosperity with a sad heart, and weeping-eye, comparing it with his present sorrows, as 〈◊〉 did, as ye may read at large in the 29th. and 30th. Chapters of that Book. In the 29th he expresseth his former prosperity, in the 30th his present affliction. In Chap. 29. 2. 〈◊〉 saith▪ Oh that I were as in months past, as 〈◊〉 the days wherein God preserved me; 〈◊〉 his candle shined upon mine head, and when by his light, I walked through darkness! So he goeth on. Even so man liveth to that day, when he can reckon up a great many comforts as so many los●es: things once enjoyed, now gone, and can compare them with many crosses now lying upon them: for sometimes the Lord taketh away men's wealth, so that those who have lived plentifully, are brought to a poor and hard condition: sometimes their health, that men are afflicted with languishing or painful diseases, that their wealth doth them little good; they cannot enjoy it. Sometimes he leaveth them health and wealth, but taketh away those friends that are dearer to them than either: the loss of whom embitte●eth all those things that are left them. Sometimes he depriveth them of liberty, and these things come alike to all; sometimes he prolongeth their lives unto old age, and burdeneth their old age with so many infirmities and grievances, that their life is but a lingering death unto them. Sometimes he taketh away their sight, sometimes their hearing etc. and sometimes he leaveth them to the g●awings and gripe of a guilty conscience, not cleansed and washed by the blood of Christ. Thus many ways, and in many respects ye see, that the pleasures and prosperity of life may be made shorter than this short life itself.   

CHAP. IU.  
II. IN the second place this should serve to wean us from the love of this world, and the things of this life, whether it be wealth, or pleasure, or worldly credit, or health or strength, or friends or children that we set our hearts upon, or take content in: how soon may all, or any of these be taken from us? or how soon may some such heavy blow from the hand of the Lord fall upon us, as may strike dead all the delight and comfort which we took in these? Therefore as the Prophet saith, Isai. 2. 22. Cease ye from man whose breath is in his nostrils, for wherein is he to be accounted of? Cease to put your trust, or place your content in man, whether men of high degree, or of low degree, for he is a mortal creature, soon gone. When that fading flee●ing breath that issueth in and out at his nostrils, is stopped by death, he is gone: and wherein is he to be accounted of? What reckoning should be made of so frail a creature? So in this case I say, cease ye from the things of this life, for they have their breath in their nostrils (as it were) they are frail, short-lived comforts; and wherein are they to be accounted of? Here then is Christian wisdom to have the heart crucified to these things when they are at best, and when a man hath most of them: then to die to the world, and to look upon the best things of the world, and the greatest outward comforts of this life as upon so many dead things: to affect them, and make account of them as so many shadows and empty vanities to use them as dying things. I am crucified to the world (saith the Apostle) and the world is crucified to me. This is Christian wisdom when a man can so carry his affections towards the greatest comforts of this life, as he would to a thing that is crucified, to a thing already nailed to the cross, and dying. It were a vain thing to take a few flowers and blossoms in the Spring, and to lock them up safe in a Cabinet, like so many precious Stones, or Pearls of great value, meaning to keep them many years: whereas if he look upon them the next week, he shall find them dead and withered, their beauty is gone. And is it not yet a far greater ●olly to lock up the fading comforts of this life in that precious Cabinet of thy Heart and Soul, as as if they were everlasting treasures, as if they were some enduring substance? such a heart is poorly furnished. For an immortal Soul that must live for ever, to be stuffed and filled with perishing trash, it is as if a rich Cabinet of Gold, beset with Pearls, should be filled with dust and dross; yea, it is far worse, such a soul is miserably furnished; when the Soul wherein Christ should dwell, the Sold which should be a Temple of the Holy Ghost, the Soul that should be stored and furnished with heavenly graces, shall be stuffed and filled with such rubbish and ●rash as men gather from the dunghill of this world, with the things of this life, that are shorter than life itself. So St. Paul, 1 Cor. 7. 29, 3●, 31. This I say Brethren, the time is short, it remaineth, that both they that have Wives, be as though they had none: and they that weep, as though they wept not: and they that rejoice, as though they rejoiced not: and they that buy, a● though they possessed not: and they that use this world, as not abusing it: for the fashion of this world passeth away. It is always in fluxu, still in passage, ever flee●ing, going, vanishing. Therefore go not about to keep that in thine immortal Soul, which will not be kept, which will not abide with thee, but will suddenly be gone, and is already going, and sliding from thee: but we shall never be beaten from this, unless we take possession of better things, and lay hold 〈◊〉 the enduring substance.     

PIOUS FATHERS, the Glory of CHILDREN. AND GODLY CHILDREN the Glory of FATHERS.  
By WILLIAM GEARING, Minister of the Word.  
Maxima debetur puer's reverentia.  Juvenal. 
LONDON, Printed for Thomas Parkhurst, 1669.   

Pious Fathers, the Glory of Children, etc.  Proverbs, 17. 6. children's Children are the Crown of old men, and the Glory of Children are their Fathers. 

CHAP. I.  
THE Proverbs are like Manna scattered upon the ground by Solomon, which his Servants gathered up, and put into the Pot for the benefit of God's people. It is labour in vain to seek the dependence of them one upon another; for they do not (like Jacob and Esau) catch one another by the heel. The Text therefore being an independent Proposition, I will first open the words, then draw some doctrinal conclusions from them.  
Children.] To have Children, is every way in Scripture commended for a great blessing, Psal. 127. 3. Lo, Children are an Heritage of the Lord, etc.] Lo, being prefixed, implieth, that a numerous posterity is an admirable blessing. Worldlings look upon many Children as a great Charge, not as a temporal blessing. Children are an Heritage of the Lord.] Implying they do descend from God, as an Inheritance from the Father to the Child. The word implieth a free gracious blessing.  
children's Children] Here is blessing upon blessing. That thou art a Father of a Child is a blessing: and that thy Child is a Father of Children is a superadded blessing. This was the blessing of Rebecca by her friends at her departure. Grow into thousand thousands, Gen. 24. 60. Blessed is the man that hath his quiver full of Children, saith the Psalmist. When the Lord would show the manner of his blessing to the Jews after their return from captivity, he thus describes it. The streets of the City shall be full of Boys and Girls, Zech. 8. 5. It is not only a reward and blessing to the rich to be full of Children, but it is specified as a blessing upon the poor; that the Lord will make him a family like a flock of sheep, Psal. 107. 4●.  
Are the Crown of old men.] That is, it is the honour of old men: or, posterity is a crown of honour. Then the 3d generation is a treble Crown of honour. Joseph saw Ephraim's Children, of the third generation: the Children also of Machir, the Son of Manasseh, were born upon Joseph's knees, Gen. 50, 23. Of the Lord's blessing the last days of Job more than the first; it is said that Job had seven Sons, and three Daughters; and that after this Job lived an hundred and forty years, and saw his Sons, and his Son's Sons, even four generations, Job 42. 13, 16.  
And the glory of Children are their Fathers. As the Children are the ornament and honour of old age: so the aged Fathers are to be an honour of their dear Posterity. Honour descendeth from Father to Children, and ascendeth from Children to Fathers.   

CHAP. II.  
Obs. HEre we may observe that Fathers are, and aught to be the honour and glory of their Children. Or, Fathers ought so to live, that they may be the glory of their Children. I shall only insist upon the last clause of my Text. The glory of Children are their Fathers. Children are not always the glory of old men, no.] foolish Children, of the Tribe of B●lial, a riotous, drunken, wan●on, blaspemous, and irreligious posterity; or Children are a reproach to their Father, and a shame to their Mother: such crosses as do embitter all their worldly comforts, and bring down their grey hairs with sorrow to the grave. Therefore the words are not to be understood the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, of a numerous posterity, of having many Children: for the more wicked Children men have, the greater reproach and sorrow. Neither are the words to be understood the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, of fair, comely, witty Children: for though these be outward ornaments, yet they may be wantoness, drunkards, very fools, and so a reproach to their Fathers. Absalon was a fair and proper man, but David's heavy cross. Esau was a strong man, but Isaac's cross; the Spirit of God calleth him profane Esau, Hebr. 12. But the words are meant de pia posteritate, of a godly posterity, of pious and religious Children: they, and only they are the glory of old men, the joy, hope, comfort, and support of their aged Parents. Such Chldrens are called Olive Plants and Arrows: Olive branches for cheerfulness, and Arrows for strength and protection. Happy is the man that hath his quiver full of them: they shall not be ashamed, but they shall speak with the enemies in the gate, Psal. 127. 4, 5.  
So again, the words are not to be taken for all Fathers, for there are Fathers that be disparagements, a shame, a reproach to their Children, Atheistical, drunken, blasphemous, adulterous, oppressing Fathers are the stinking reproaches of their surviving posterity; they are not the glory of their Children: so the words are not to be meant of their descent. Many glory, that they are descended of such a noble and honourable Stock, from such wealthy or ancient Families. It is an extrinsical honour and privilege, and indeed it is the great Diana of the world. But this is nothing, if their Fathers were drunkards, whoremongers, blasphemers, persecutors, heretics; these foul vices (like the Plague of Leprosy in the wall) make such extrinsical privileges to be vile and base. As it was said of Naaman the Syrian, Captain of the Host of the King of Syria, that he was a great man with his master, and honourable, he was also a mighty man in valour, but he was a Lepper, 2 Kings 5. 1. So for any one to say, that such a Gentleman's Father was a drunkard, or a swearer, or an ungodly man, or the like; is a reproach, and no honour to his posterity. But it is meant of godly, wise, religious Fathers, they are a glory of their Children.   

CHAP. III.  
GOdly Fathers are said to be a glory of their Children in these following respects.  
I. Their very graces are their own and their children's glory, Prov. 16. 31. The hoary head is a crown of glory, if it be found in the way of righteousness. Their very silver hairs are their crowns. It behooveth the young to reverence them for their age. Hoary hair is a Crown set upon the heads of godly men by God himself, therefore we ought to reverence them. Then a●e their silver hairs true crowns of glory, when they are found in a way of righteousness. Grace is the Crown of old age. The holiness, heavenly-mindedness, gracious counsels, pious instructions, and godly conversations of aged persons, winneth honour and reverence. To see aged men to be sober, grave, temperate, sound in faith, in charity, in patience: and the aged women likewise to be in behaviour as becometh holy women, to be teachers of good things, to be discreet, chaste, etc. this is a Crown of glory to them. Otherwise, though men and women live long, and are found in the way of sin, they are a cursed people, Isai. 65. 20. The sinner being an hundred years old, shall be accursed. An old drunkard, an old swearer, an old whoremonger, an old profane worldling is a wicked wretch. Diogenls being asked, what was the saddest spectacle in the world, answered, an old man in misery. But an old man in misery, is not so vile an object, as an old man in his sins. To see an old man durunk; to hear oaths, curses, revile, ribaldry, come from the mouths of aged persons, is a most lamentable thing. Poor wretches! they lie under the evil of Age which is burdensome; and they have the evil of Sin upon them, which is intolerable; and may daily expect, when their grey hairs shall be brought down with sorrow to the grave, yea, to the pit of Hell.  
II. It is Child's glory, that they are descended from such gracious and aged Parents. We see how the world esteemeth of descent from men of noble birth, from ancient Stocks and Families. But this is nothing, if Children do degenerate from their generous and noble Ancestors. In this respect, if any glory be due, it is due to the Parents, not to the Children, unless they tread in the steps of their worthy Parents: which gave occasion to Cicero, to reprehend Catiline, by comparing the antiquity of his blood, with the vitiosity of his manners; who saith of him, That he was not more famous by the Nobility of his Parents, than ignominious by his own notorious Vices. It is a vanity for men to derive their Pedigrees from ancient Houses, and to carry themselves unworthy such Ancestors: surely the Nobility and goodness of their Progenitors cannot so much credit them, as their own badness and wickedness will discredit them: But if nobility of blood be joined with grace and virtue, it is highly to be esteemed. Now if men account it an honour to them to be nobly descended: surely much greater honour it is to descend from godly Parents; grace and godliness being much better than all outward wealth, riches, honour and greatness. This was the glory and boast of the Children of Israel, that they had Abraham, Isaac, and Jacob, for their Fathers. We have Abraham to be our Father, said the Jews, Matth. 3. 9 Our Father Jacob.] said the woman of Samaria, Jo●. 4. 12. and St. Paul speaking of the privileges of the Jews, puts in this for a great privilege, Rom. 9 5. Of whom are the Fathers. So it is the glory and crown of Children, when they have believing Fathers; when it can be said of them, as of our Saviour, Who was the Son of Enos, which was the Son of Seth, which was the Son of Adam, which was the Son of God, Luk. 3. 38. So it is spoken to the honour of such a Child, when it is said, He is the Son of such a godly Father, and such a godly Mother; who were, and are the Sons and Daughters of God. Solomon sets it down as an honour to him, that he was the Son of David, Prov. 1. 1. The Proverbs of Solomon, the Son of David, King of Israel. It might well be an honour to Solomon to have the Title, which was afterwards given to Jesus Christ, Mat. 1. 1. It was an honour to young Timothy, that the unfeigned Faith that was in him, dwelled first in his Grandmother Lois, and in his Mother Eunice, 2 Tim. 1. 5.  
III. It is their glory and Crown, in that they can glory in this, that God was, and is the Father of their Fathers. It is a frequent title in Scripture given to God [The God of our Fathers.] It is that wherein the faithful boast. Except the God of my Father, the God of Abraham, and the fear of Isaac had been with me, saith Jacob to Laban: that is, that God whom his Father Isaac feared, or worshipped, Genes. 31. 42. God himself glorieth in this title. I am the God of Abraham, the God of Isaac, and the God of Israel. The Lord appeared unto Isaac at Beer-sheba, and said, I am the God of Abraham thy Father, Genes. 26. 24. So the Lord said unto Jacob, I am God, the God of thy Father, Genes. 46. 3. So the Lord said unto Moses, I am the God of thy Father, the God of Abraham, the God of Isaac, and the God of Jacob, Exod. 3. 6. And when he sent Moses to the Children of Israel, he said unto him, Thus shalt thou say unto the Children of Israel, The Lord God of your Fathers, the God of Abraham, the God of Isaac, and the God of Jacob, hath sent me unto you. This is my Name for ever, and my Memorial unto all Generations, ver. 15. This is a memorial of my faithfulness, of my truth and constancy in my promises made with your Fathers, that all succeeding Generations may see, and acknowledge me to be a God keeping Truth and Covenant for ever. The glorious God is not ashamed to be called the Father of his people; neither is Christ ashamed to be called their Brother. Now that their believing Parents are thus allied to God, to Jesus Christ, to all the company of Angels and Saints, what an honour and crown of glory is this unto the Children?  
IV. The Parents being in Covenant, maketh their Children holy, this is a glory to their Children. 1 Cor. 7. 14. because they come of a believing Parent, they are federally holy; for God covenanteth with believing Parents, that he will be the God of them, and of their seed. So the Apostle, Rome, 11. 16. If the first-fruits be holy, the lump is also holy: and if the root be holy, so are the branches. The Apostle proveth there, that the Children of believing Parents are within the Covenant of God; because the Parents, the Children too. Therefore that the seed of the Jews are not finally rejected, for they be the seed of faithful Abraham, they spring from that holy root. That which he made an Argument for the Children of faithful Abraham, is a good Argument for the Children of all faithful Parents. The Parents being within the Covenant, so are the Children: for the Children are as the branches, the Parents as the root: Children as the lump, Parents as the first-fruits. It is the ground why Christian Parents bring their Children to Baptism, to receive the Seal of the Covenant, because the Children are comprehended in that Covenant, Act. 2. 38, 39 Repent, and be baptised every one of you in the Name of Jesus Christ for the remission of sins, etc. (saith Peter to his hearers) for the Promise is to you, and unto your Children. God owneth such for his people, for his Sons and Daughters, who are in Covenant with him. Other people are called by the name of that Idol-god which they worshipped; as the Moabites. were called the people of Chemosh, because they worshipped an Idol so called, Jerem. 48. 46. So likewise the Ammonites are called the people of Milcom, because they worshipped an Idol so called. And Euripides calleth the Athenians the people of Minerva, because they worshipped that Goddess: by this you may gather that those whom God owns for his people, are in Covenant; for to be the people of God is a Covenant-stile: and this the Children of all believing Parents are.  
V. Godly Parents are a glory and honour to their Children, in that for their sakes the blessing of the Lord falls upon their Children, Prov. 20. 7. The just man walketh in his integrity, his Children are blessed after him. The Hebrew word denoteth one that walketh in all godliness constantly to the end, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 beat itudines, blessings shall be upon his Children. God hath graciously promised, that he will show mercy to thousands of them that love him, and keep his Commandments. What a motive should this be to Parents, to stir up Parents to labour after godliness. Ye would have your Children to be rich, and many men do adventure the loss of their immortal Souls to advance their posterity, now the blessing of the Lord maketh rich, and addeth no sorrow with it. God doth sometimes divert his anger from the Children of Godly Parents, and give them special mercies. It is a frequent passage in Scripture, nevertheless for my servant David's sake, etc. So God saith of servant's sake, whom I chose, etc. 1. Kings 10. 34. So in the days of Abijam, it is said, Nevertheless for David 's sake did the Lord his God give him a Lamp in Jerusalem, to set up his Son after him, ●nd to establish Jerusalem, 1 Kings 15. 4. God ten saith, that he remembreth the Covena●●t that he made with their 〈…〉 show how faithful God is in his promise● to his believing servants.  
VI It is a glory to a Child, that his Father dies a servant of the Lord: his death is precious in the sight of the Lord, and in the sight of man. It is the highest commendation that can be given of any one, that he died the servant of the Lord, Moses my servant is dead, said God to Josua, Jos. 1. 2● Such a one is dead that was the servant of the Lord, what greater commendation than this can be given to any? Worldlings will say, such a one died worth so many hundreds by the year, worth so many thousands of pounds; poor creatures! did not the fool in the Gospel die rich? Did not the glutton die rich? What commendation is it to say of such a one, he was rich, but a glutton, a fool, an adulterer, an oppressor, a covetous unjust dealer? What honour is this to the Children of such a man enjoying his wealth and riches? And as his death is precious, so the memorial of a good man after his death is precious. The memory of the just shall endure, but the name of the wicked shall rot.   

CHAP. IU.  
IN the next place I shall also show, how Children are the glory of their Fathers.  
I. Their filial obedience to their just and lawful commands is an honour to their Parents. Therefore in the fifth Commandment it is said, Honour thy Father and thy Mother, that is out of reverential obedience to them. St. Paul saith, Eph. 6. 2. That it is the first Commandment with promise. But it may be said, Is not the second Commandment with promise? The answer is twofold. There is a double Commandment, affirmative, and negative: This is the first affirmative Commandment: or rather, it is the first Commandment in the second Table, to show, that next after the care of Religion, our duty to Parents must be regarded. 
Diis & Parentibus nunquam satis fit. Aristot.  Aristotle could say, God and Parents cannot be sufficiently required. The Heathen punished injuries to God, and Parents alike. Valer. lib. 1. Qui dubitat utrum oporteat Deos revereri, aut Parents, non indiget natione, sed pari poenâ. Arist. Topic. lib. 8. He that doubteth whether God or Parents be to be reverenced, needs not to be confuted by reason, but by the same punishment. Now stubbornness in a Child is a reproach to his Father. Who so keepeth the law, is a wise Son, but he that is a companion of riotous men, shameth his Father, Prov. 28. 7. God ordained a Law, that such Children should be stoned to death, and the Parents should be the first that should throw a stone upon them, to show, how heinous a sin stubbornness is in Children, Deut. 21. 20, 21. The sins of Riot and Drunkenness were not by Moses' Law punishable by death: this punishment therefore was inflicted upon a riotous Son, in respect of his disobedience to his Parents, which greatly aggravated his sin, and for which he was to die, when other Drunkards escaped with lighter punishment. The Rechabites were an honour to their Father, in that they kept the Commandment of Jonadab, the Son of Rechab their Father.  
II. When they shall give pliable attention to the godly instructions, and admonitions of their Fathers. A wise Son heareth the instructions of his Father; but a scorner heareth not rebuke, Prov. 13. 1. It is an high point of folly and contempt when the Father is wisely charming, and the Son stoppeth his ear against the voice of the charmer. Hear ye Children the instruction of a Father, and attend to know understanding, Prov. 4. 1. Children are sluggish, & had need to be often called upon to hearken to pious instruction. None can be more faithful to give counsel to thee, 
Gregor. Epist. lib. 1.  than he that loveth not thine, but thee, saith Gregory. Such indeed are Parents & therefore most worthy to be heard. Godly Parents take care of their own Souls, and therefore will not neglect the Souls of their Children. Therefore saith Gregory, Commit an●mam diligent: but suam, commit thy Soul to them that love their own. Let not Children slight the sharp rebukes of faithful Parents, seeing it is for the good of their S●uls. Quem enim se●ret, patrem si n●n ferret suum? Trent. For whom should a Child bear withal, if not with his own Father?  
III. When Children walk in the holy steps of their godly Parents, and are followers of them, as they are of Christ. Such a one is an honour, and no shame to his Father. There cannot be a better resemblance between a Child and a Father, than this spiritual resemblance in that which is good. This was ever the praise, or ignominious brand of the Kings of Israel, That those that were godly, they did walk after the Lord, as did David their Father: or who walked in the way of Jeroboam, who made Israel to sin. So it is the high commendation of a Son, when it shall be said, he walketh in the same holy religious course, as did, as doth his Father. It is the reporach of both, when as they say of a Child, that he is a drunkard, or a swearer, his Father was so before him. How doth St. John honour the elect Lady in his Epistle to her, with a praiseful memorial, 2 Epist. Joh. 4. I rejoiced greatly, that I found of thy Children walking in truth, as we have received a commandment from the Father.  
IV. A wise Son is an honour to a godly Father. A wise Son maketh a glad Father, Prov. 10. 1. So in Prov. 23. 15. My Son, if thine heart●le wise, my heart shall rejoice, even mine. Such a Son is an honour to his Father while he liveth. My Son be wise, and make my heart glad, that I may answer him that reproacheth me, Prov. 27. 11. Men desire to leave memorials behind them: a wise and godly Son is a better Monument of a Father, than a stately Palace left behind him. Absalon having no Son, he built him a Pillar, to keep his Name in remembrance, 2 Sam. 18. 18. A grave Divine tells us of an ancient Minister of good note in this Nation, who being unmarried himself, reasoned with a married Gentlewoman about the best Estate of the two, pleading his great freedom from family cares, and for his studies: She calleth a Child of hers, and catechizeth him before the Minister. Now Sir (said she) you had need serve God while you live, for he shall get no glory by you in this world when you are dead. This Child may honour God, when I am dead and gone, and others that may come from him to the world's end. Godly Children, as they are an honour and comfort to their Parents while they live, so they honour the memory of their Parents, when they are dead. But as for foolish and wicked Children, they are like Peacocks, which uncover the house where they roost, or the Ivy, that pulls down the wall that holds it up.  
V. Parents and Children, will be mutual crowns and glory to each other at the day of Judgement. When the Father shall present his godly Children before Christ, Lord, here are the Children whom thou hast given me; blessing and praising God for them; how will the Children bless God for such a Father, and bless the Father for his example, and pious instructions.   

CHAP. V.  
Use. I. THis may serve for a just reproof of those Fathers, who live in swearing, whoredom, drunkenness, oppression, and so are a shame and reproach to their Children: and regard not, though their Sons likewise to their sh●me and reproach, be a stinking generation and family, walking in their sins. Diogenes, when he saw a young man drunk, said, the reason was, because his Father begat him when he was drunk. In like manner when he saw a young man beating his Father, he said, he doth it because his Father did neglect his duty to him in bringing him up. The wicked lives and dissolute conversations of Fathers, is the cause of their Son's wickedness. Harken to me all ye Parents, let me demand of you; Are not ye the propagators of original sin to your Children, which maketh them Children of wrath, and heirs of damnation? Will not ye rest there, but must you needs by your wicked and licentious conversation make them twofold more the Children of Hell, Hast not thou sins enough to answer for? but thou must have their sins upon thy score too? Ye wicked Parents, that sin in the sight of your Children, you draw them to sin as you do: a Parents sin committed in the sight of a Child, is a double sin. It is said of a corrupt generation, Host 2. 3, 4. Their Mother played the Harlot, and they are the Children of whoredoms. The Holy Ghost seemeth to give in this as the reason why the Children are the Children of whoredoms, viz. Because their Mother played the Harlot: so that there was a succession of wickedness among them. Take heed therefore O ye Parents, of breathing infection upon your Children, to make them like yourselves in wickedness, and the guilt of your sins, and to bring them to partake of God 's Judgements together with yourselves. The Swissers foresaw this, who enacted a Law, that if a Child were condemned to die, the Father should execute him; because that usually the neglect and evil carriage of Parents, is the fountain of all misery and wickedness in their Children. Oh, what cruel Parents are they to their Children! that will lie, swear, curse, in the hearing of their Children, that will teach them to lie, to game, to steal, to use deceit, to break the Sabbath, as if they would have them to learn the Devil's Carechism without book? Thou that art a Father of Children, consider thou, that at the resurrection day, thy Children, whose damnation thou didst further by thy wicked example, will curse thee to thy face. Cursed be that Father that begat me, and the Womb that bore me, and the Paps that gave me suck: Oh! that there had been news brought to my Father, that a Toad, or a Snake had been born to him, when it was said, there is a manchild born. Then will the Son cry out in Hell-torments, I had never come into this place of torment, had not my Father been; had he given me good instruction, a good example, I had not been cast into this dark dungeon. I learned to curse and blaspheme from that cursed blasphemous Father. I learned to be drunk from that drunken Father. I learned to mock at piety and holiness, to scoff at the ways and people of God, of that scoffing Father. I learned to profane the Sabbath, I neglected Prayers in my family, I neglected the hearing of the Word, for my Father did so before me: he was an Atheist, and so was I. Oh, that I had been his currish Dog, his filthy Hog, rather than his beloved Son. As they in Rome said of Nero, because of his cruelty, it were better be Nero's Hog than his Son. Oh, how will such Children be ready to cast firebrands in the faces of such wicked Parents, when they are in Hell-flames together.   

CHAP. VI  
II. This may reprove those Parents, who labour more to make their Children rich, great, glorious in the eye of the world, than to make them gracious and glorious in the eye of God, who care not by what unjust means they scrape their wealth together, to leave behind them a rich posterity, and care not that their Children be enriched with grace; that drown themselves in perdition and destruction, for their children's greatness in the world. Salvian hath an excellent Meditation upon the rich man in the Gospel, 
B●nis suis aliis praeparat beatitudinom, sibi miseriam; aliis gaudia, sibi lachrymas; aliis voluptatem brevem, sibi ignem perpetuum. Salvian.  that laid up much riches together. With his goods (saith Salvian) he prepareth happiness for others, misery for himself: mirth and jollity for others, tears and sorrow for himself; a short pleasure for others, everlasting torment for himself. His heirs that possessed his wealth and substance, did game, take their ease, eat, drink, and were merry: and this poor covetous wretch was howling and roaring, weeping and wailing in Hell. Oh, what fools are those Parents, that labour more for temporal riches for their Children, than for grace and godliness! God usually crosseth such Parents in their plots and purposes: their Children after them usually do prodigally spend that wealth which the Parents wickedly scraped together: and the Parents are tormented in Hell, whiles their prodigal Children are merry and jovial upon earth: Graceless Children are drinking and gaming and drabbing, spending their days in mirth and pleasure, whiles the wretched covetous Father is howling, roaring, and tormented in Hell. Now if thy everlasting confusion, be either thine, or thy children's glory, much good may it do thee. Such Parents are the most deadly enemies their to own Children. Many wicked men (like Ahab) kill, and take possession of the Vineyards and Inheritances of poor Innocents', and settle them upon their Children, as firm as firm as Law can make them, to them and to their Heris for ever: But after all this, if such Parents would but cast up their Bargains, they would see, they had damned themselves to enrich their Children: and enriched their Children to undo them: they had brought the curse of God upon their own Souls, to leave their Children that, which should undo them and theirs. How politic was Jeroboam to entail the Kingdom of Israel to his own line! and therefore sets up two golden Calves, the one at Dan, the other at Bethel, to hinder the people from going up to Jerusalem to worship, where King Rehoboham was. But that very course of his, by making Israel to sin, was the ruin of him and his house. The Lord swept away the remnant of his house, as a man sweepeth away dung, till all be gone, 1 Kings 14. 16.  
Ye that are Parents, ye can love yourselves in your own persons, and in the images of your nature, and in those that are the supports of your families, the Children which God hath given you. Therefore when you commit great sins, or leave great estates to your Children wickedly gotten, what do ye but represent the future estate of your Children, and as it were slay them with your own inhuman and barbarous hands! Oh, how vile a person is that Father or Mother, who for a little money gotten by usury, extortion, or oppression, will leave an Estate to their Children, and the curse of God with it, and become parricides, and imbrue their hands in the blood and ruin of their own Children! Many men think no course amiss, so they may set their nests on high, and make their seed great on earth, Habbak. 2. 9 But in this they are utterly deceived, for this is the very next way to bring the curse of God upon their Children. How often is that snatched away by others, which men provided for their own Children, and that of Solomon is verified. The Riches of the sinner is laid up for the just, Prov. 13. 22. Thus the Estate of Haman was given unto Mordecai. Solomon speaking of an oppressor, saith, That he begets a Son in whose hand is nothing, Eccles. 5. 14. Woe be to him that coveteth an evil covetousness to his house. There hangs a judgement over the heads of the Children, for the Father's covetousness, as rain in the clouds, which perhaps in their Sons, or in their Grand-childs' days may come down as a mighty flood upon their House, Habak. 2. 9 Thou hast consulted shame to thine own house by cutting off many people, and hast sinned against thy Soul: for the stone shall cry out of the wall, and the beam out of the Timber shall answer thee, ver. 10. Such Parents are no glory of their Children.   

CHAP. VII.  
Use II. LEt this serve therefore for exhortation to Parents, when they have ridings that a Child is born unto them; Take the mercy, but remember your duty, lest this or that Child be not one day thy greatest shame and reproach, which is at present thy joy and comfort, for according to thy fatherly duties, so will thy comfort, or thy sorrows be. Do ye desire your Children may be your joy, and not your sorrows; your glory and crown, and not your reproach and shame, then walk wisely towards them, and before them: be thou a glory to them, so may they prove thy glory and crown. Now that you and they may be crowns and honours to each other, consider these following duties.  
I. Give a good example of an holy life to your Children: be frequent in the exercise of holy duties and graces before them. Thus David did, Psal. 101. 2. He would walk within his house with a perfect heart, 
Let thy little Children keep thee from sin, said the Poet Juvenal.  and behave himself wisely in a perfect way: that i● godly, in a perfect way of godliness before his Children and Servants. Examples of Parents have a strong influence into the manners of their Children. Personal sins are usually derived from Parents to Children by their bad lives: for a Father to lie, to swear, to be drunk, to neglect holy duties, this hath a great influence upon the Children. A Son may inherit the Father's sin by imitation, by following his example, and doing the same sin, and the proverb is, The young birds will do, as they see the old ones do before them. We read that more than forty Children were destroyed by two she-bears for mocking the Prophet Elisha, 2 Kings 2. 23, 24. One hath this Query upon it, Why did the Prophet call for revenge upon the Children, who scarce understood what they did, much less did act any thing upon design? He answereth; 
Martyr in 2 Reg. cap. 2.  Though we might suppose that they were of such a tender age, that they were ignorant of the evil of this action, yet having learned this from their Parents, God sent this judgement upon them to punish the Children and the Parents at once: for doubtless they had learned that mocking Language from their Parents, at least by hearing them say so to the Prophet Elisha, Go up thou bald-head, go up thou bald-head, if they had not taught them to say so. Which scoff they cast upon Elisha, in allusion to the rapture, or carrying up of Elijah to Heaven. As if they had said, Go thou up also to Heaven as Elijah did that we may be rid of thee, as we are of him. Children are apt to imitate their Parent's i● every thing, and are best at imitating them in the worst. It is written of Jeroboam, that he caused Israel to sin; so it may be spoken of wicked Parents, that they cause their Children to sin. It is said of Abijan the Son of Rehoboam, that he walked in all the sins of his Father, which he had done before him, 1 Kings 15. 3. Ye that give ill examples to your Children, you shall answer both for your own sins, and the sins of yo●● Children, occasioned by your bad example.  
II. Ye that are Parent●, be often deho●●ing your Children from sin and vain company. The Book of the Proverbs is full of sus●pious dehortations. My Son, saith Solomn, enter not into the path of the wicked, and g● not inot the way of evil men, avoid it, pass 〈◊〉 by it, turn from it, and pass away. What most affectionate dehortation is that of Solomon's Mother unto him, Prov. 31. 2. Who my Son! and what, the Son of my womb! 〈◊〉 what, the Son of my vows! Give not 〈◊〉 strength unto women, nor thy ways to th● which destroyeth Kings. It is not for King O Lemuel, to drink wine, nor for Princes strong drink, lest they drink, and forget the Law, and pervert the judgement of any of the afflicted, ver. 3, 4, 5. Parents should often tell their Children, that such and such ungodly courses will be their reproach; bring down the grey hairs of their Parents with sorrow to the grave, and their own Souls down into the pit of everlasting destruction.  
III. Instruct them in the worship, word, and way of God and godliness, ye Fathers, bring up your Children in the nurture and admonition of the Lord, Eph. 6. 4, in the nurture, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, it signifies it the Childhood. Beza renders it in the doctrine of the Lord: and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that is, in admonition drawn from the word of God. Henoch had his name, as one taught from his Youth, and consecrate unto God. God commanded his people, Deut. 6, 7. Thou shalt rehearse these words continually unto thy Children. The word is, Thou shalt whet them continually upon thy Children: as when an Arrow, or other Instrument is sharpened, that it may pierce the deeper. It implieth two duties, 1. That the Parent make his Instructions delivered, plain and piercing, by perspicuity giving it an edge, that it may the more easily enter into the dull heads, and pierce the hard hearts of his Children. 2. That he repeat it again and again, going often over the same thing, as the Knife goeth often over the whetstone, as the beast in chewing the Cud. Abraham is highly commended of God for instructing his Family. I know Abraham will command his Sons, and his household after him, that they keep the way of the Lord, Genes. 18. 19 He taught them the substance of the Law, in commanding them to do Righteousness and Judgement: and the substance of the Gospel, in declaring unto them the tenor of the Evangelical promises: that in him, or his seed, that is in Christ (the promised seed, who was to come of his loins) all the Nations of the earth should be blessed: as also the meaning of Circumcision. Genes. 17. 23. Joshua professed, that he and his house would serve the Lord, Jes. 24. 15. Intimating, that he would instruct his Family in the true knowledge, and right manner of the worship of God, without which they could not perform any acceptable service unto him. David taught his Son Solomon, and laid this Charge upon him, And thou Solomon my Son, know the God of thy Father, and serve him with a perfect heart, and with a willing mind, 1 Chron. 28: 9 So others, Psal. 34. 11. Come ye Children, harken to me, I will teach you the fear of the Lord. Thus Solomon instructeth his Son Rehoboam in the beginning of the Book of the Proverbs. Hezekiah professeth as much of himself. The living, the living, he shall praise thee, as I do this day: The Father to the Son shall declare thy truth, Isai. 38. 19 He established a testimony in Jacob, and appointed a Law in Israel, which he commanded our Fathers, that they should make them known to their Children, that they might set their hope in God, and not forget the works of God, but keep his Commandments, and might not be as their Fathers, a stubborn, and rebellious generation, etc.  
IV. Have a watchful eye over the duties, practices and conversations of your Children. David would not suffer a worker of deceit to dwell in his house, nor a teller of lies to carry in his sight, Psal. 101. 7. Oh, take heed of countenancing or allowing your Children in any sin. Their sins, and thy neglect of godly reproof, will make thee stink in the Land as Simeon and Levi made Jacob their Father to stink, his name to stink among the people of the Land. Take heed of cockering, and overmuch indulging your Children. It is observed, that usually that Child which the Parent cockereth most, regardeth the Parent least; and many times proveth the heaviest cross unto it: making him to speak in bitterness of Soul, Why died it not from the womb? Job 3. 11. One saith, 
Bolton's Direct. p. 19  That the bloody knife of Parents unconscionable and cruel neglect in training up their Children religiously, doth stick full deep in their Souls. We have read and heard of some Children that have been loosely trained up, who have pierced their Parents hearts with sorrow, yea and their throats too, who have stuck the knife in the bowels of their Parents. A certain fond Mother must not have her Child corrected at School when he deserved correction. 
Woodw. Child's Patrim.  Not long after the Child angered the Mother, and the Mother struck the Child: he runs to the fire, and up with the fire-fork, and at the Mother he makes, threatening what he would do. The Mother would not have her Child struck with a rod, to let out his folly, and the Child offers to strike the Mother with the fire-fork. Then the Mother hastens to the Schoolmaster, as much displeased with the Child, as ever before she was pleased with it. Another Parent so doted upon her Child, that she could not endure it out of her sight: but at last he proved so dissolute, that she would have sent this Son to the remorest Islands: any where, so he were on shipboard (that would keep him in compass, which a Prison did not) or out of her sight. That Child which the Parent so cockereth, that it must not be out of his sight, is the Child that is most like to be an eyesore, and heart-grief to the Parent, to whom the Parent is most like to say, Stand out of my sight, thou art a burden to me. S. Augustine gives us a sad relation of one Cyrillus, a man mighty both in word and work, 
Agust. Serm. 33. add Fratres in Eremo.  but a very fond and indulgent Father. One Son he had, and but one, and because but one, he must have his will; he must not feel the rod, he must not be crossed. He might have what he would, and do what he listed; he might go forth, and return when he pleased; he gave no account either of his purse or time: we read in the story, that this Child brought his Mother to shame; nay, more than so. This Child came home drunk, and in the day time he violently and shamefully abused his Mother great with Child, he killed his Father outright, and mortally wounded two Sisters. Hereupon a great Assembly was called, that all Parents hearing so sad and lamentable a Tragedy, might for ever beware of this loose and sottish indulgence, which brings woe to the Parent, and ruin to the Child.  
V. Pray for your Children, that they may glorify God▪ and so be your glory and crown, this was Job's practice, Job 1. 5. Job sent, and sanctified his Children, and rose up early in the morning, and offered burnt-offerings according to the number of them all. Whiles his Children were feasting, he was fasting: while they were merry, he was mourning and sacrificing, lest his Sons should blaspheme and dishonour God. A godly Father's Prayers do fly to Heaven, and return into the bosom of his posterity with rich and precious blessings. If these rules I have propounded here, were well and conscionably observed, Parents and Children would be a crown and glory to one another: and God would set an incorruptible crown of glory upon the heads both of Parents and Children.   

CHAP. VIII.  

SECT. I.  
THis in the next place may serve for a just conviction of those whose Fathers lived in gross errors, and wicked practices, & think it no dishonour to them to live and do as their Fathers did before them. When Hezekiah sent the Posts from City to City through the Countries of Ephraim and Manasseh with this Message, that he would have a Reformation according to the first Institution and pattern, and would not have them abide any longer in the ways of their Fathers, it is said, 2 Chron. 29. 10. They laughed the Messengers to scorn. They mocked them, what, must we be wiser than our Fathers? See what answer is given to them, Be not ye like your Fathers, which trespassed against the Lord God of your Fathers, ver. 7. They that will err by their Father's Copy, may also perish by their Father's example. In the beginning of King James his Reign in England, the Papists made a Supplication to that King of happy memory: one branch whereof was this. We request no more favour at your Grace's hands, than that we may securely profess that Catholic Religion, which all your happy Predecessors professed, from Donaldus, the first converted, unto your Majesty's Peerless Mother. And to this purpose doth Dr. Kellison recite unto that King, a long Catalogue of his noble Predecessors, to incline him (if possible) to embrace the Popish Religion.  
Many of our Fathers lived in times of ignorance: had they lived in the light which we do, it is not probable they would have lived in such gross errors and superstitions as they did. Therefore we are not hand over head to follow all that our Fathers did, but try them, and follow the best. When Frederick the IV. Elector of the Roman Empire, and Count Palatine of the Rhine, was by a certain Prince advised, for his Religion to follow the example of his Father Lewes, his answer was, In Religione, non Parentum, non majorum exempla sequenda, sed tantum voluntas Dei. In matters of Religion, we must neither follow the examples of Parents, nor Ancestors, but the will of God only is to be regarded. And for this resolution, he alleged the testimony of the Lord out of Ezek. 20. Walk ye not in the Statutes of your Fathers, nor observe their Judgements, nor defile yourselves with their Idols: I am the Lord, walk ye in my Statutes, vers. 18, 19 Therefore it was a good Confession of the Church, Psal. 106. 6. We have erred with our Fathers. S. Hierom once desired of S. Augustine, that he might have leave to err with seven Fathers whom he found of his opinion. I should not crave that leave, nor envy any one the privilege. The Fathers are but Children when they err: and they who will err with their Fathers, are more foolish than Children.   

SECT. II.  
THere are many others that make the manners of their Fathers, the rule of their life and conversation. The Children of idle Beggars take up the same wand'ring course of life as their Fathers did before them. And it is commonly seen (for the most part) that whole Families are tainted with the same vices of their Stock. John Baptis●● 〈◊〉 of a generation of Vipers. So if we look abroad into the world, we shall see generations of Swearers, generations of Drunkards, generations of Idolaters, of Worldlings, of unclean persons. Ahab was a very none such in wickedness: and all that come from him, are like him in evil manners. It is said of his Son Ahaziah, that next succeeded him in the Kingdom of Israel, 1 Kings 22. 25. That he walked in the way of his Father, and in the way of his Mother: in the way of wicked Ahab, and cursed Jezebel. There was another Ahaziah, King of Judah; the Grandchild of Jehosophat by the Father's side, and of Ahab by the Mother's side: He drew poison from the Mother, and so trod in the paths of Ahab. The Scripture saith expressly of him, 2 Reg. 8. 27. That he walked in the way of the house of Ahab, and did evil in the sight of the Lord, as did the house of Ahab, for he was the Son in Law of the house of Ahab. Oh what mischief cometh to many a man, and his whole stock, by joining himself in affinity with a wicked Family!  
See the wilful resolution of a generation of Idolaters, Jerem. 44. 17, 18, 19 We will certainly do whatsoever thing goeth forth of our own mouth, to burn Incense to the Queen of Heav●● and to pour out Drink-offerings to her, as wo●ave done: we and our Fathers, our Kings and our Princes in the Cities of Judah, and in the streets of Jerusalem: For than had we plenty of victuals, and were well, and saw no evil. But since we left off to burn Incense to the Queen of Heaven, and to pour out Drink-offerings to her, have we wanted all things, and have been consumed by the Sword and by Famine. How doth our Saviour complain of the Pharisees, Matth. 23. 32, 33, 35. Wherefore ye be witnesses to yourselves, that ye are the Children of them that killed the Prophets. Fill ye up then the measure of your sins, ye Serpents, ye generation of Vipers, how can ye escape the damnation of Hell?    

CHAP. IX.  

SECT. I.  
IT becometh every one of us therefore to confess our own sins, & the sins of our Fathers, Nehem. 9 2. The seed of Israel separated themselves from all strangers, and stood, and confessed their sins, and the iniquities of their Fathers. So in vers. 16. But they, and our Fathers dealt proudly, and hardened their necks, and hearkened not to thy Commandments. And vers. 33. 34. Speaking of the Judgements of God, that came upon them for their sins, they say, How be it thou art just in all that is brought upon us: for thou hast done right, but we have done wickedly: neither have our Kings, our Princes, our Priests, nor our Fathers, kept thy Law, nor harkened to thy Commandments, and thy Testimonies, wherewith thou didst testify against them. Moreover, it is worth observing, that the Holy Ghost doth not record their sins which they confessed, as their own present abounding sins, but recordeth the sins of their Fathers, which they confessed before God, as appeareth from the ninth to the 30th. verse. It is not recorded, we dealt proudly, we hardened our necks, we refused to obey, we were disobedient and rebellious. No question, this was their own carriage towards God. But it is said [They] meaning their Fathers: They dealt proudly, they hardened their necks, etc. Furthermore observe, they did not insist upon the sins of their immediate Progeni●ors, but upon the sins and rebellions of their Fathers that came out of the Land of Egypt, and first inhabited Canaan. They make mention of their Father's sins, as if all their misery came upon them chiefly for their Father's Sins, rather than for their own Sins.  
What reason can there be assigned, why the Holy Ghost makes such a record of their Confession of their Father's Sins, rather than of their own, if it be not to convince, and show what we ought to do, viz. Not only to lay our own sins to heart, and to confess them before God, but also the sins of our Fathers: as also to show us, that the iniquities of our Fathers do bring the dreadful Judgements of God like a flood upon us, as well as our own sins, Jerem. 3. 25. We lie down in our shame, and our confusion covereth us, for we have sinned against the Lord our God, we and our Fathers, from our Youth even to this day, and have not obeyed the Voice of the Lord our God: And Jerem. 16. 19 The Prophet cries out thus to God. O Lord, my strength and my fortress, and my refuge in the day of affliction, the Gentiles shall come unto thee from the ends of the earth, and shall say, surely our Fathers have inherited lies, vanity, and things wherein there is no profit, Lam. 5. 7. The Church cries out: Our Fathers have sinned, and are not, and we have born their iniquities.   

SECT. II.  
ONe reason why we should be humbled for the sins of our Fathers, as well as for our own is, because God hath threatened, and accordingly hath visited the sins of the Fathers upon their Children. Their Idolatries have brought destruction on their posterity: the Fathers-adulteries have brought the Children to a morsel of bread. That God hath threatened to visit the sins of the Fathers on the Children, you find in the second Commandment [visiting the sins of the Fathers upon the Children unto the third and fourth generation.] So Exod. 34. 7. That God hath visited Children with Plagues for the Iniquities of their Fathers, there are manifold sad instances of it, Numb. 14. 32, 33. Ye may see a double punishment threatened.  
● Against the Fathers who murmured. But as for you, your carcasses shall fall in this wilderness, vers. 32. 2. Against the Children, who certainly did not partake in that Sin; for many of them were Infants, vers. 33. And your Children shall wander in the wilderness forty years, and bear your whoredoms until your carkeisses be wasted in the wilderness, 1. Sam. 15. 3. The Lord commandeth Saul to go, and smite Amalek, and utterly to destroy all that they have, and spare them not: but slay both man and woman, infant and suckling, ox and sheep, camel and ass. Now see what reason the Lord renders, why Saul should put all the Amalakites to the sword, vers. 2. Thus saith the Lord of Hosts, I remember what Amalek did to Israel, how he laid wait for him in the way, when he came up from Egypt. Now the Children must be destroyed for the sins of their Progenitors. So the Infants, and little Children of the Sodomites, perished by fire and brimstone for the horrid abominations which their Fathers had committed. What a dreadful Judgement did God inflict upon old Eli for his sin? So the Lord told David, that the Sword should never depart from his house, because of his sin, 2. Sam. 12. 9, 10. How did God visit Saul's perfidiousness to the Gibeonites, on his posterity? 2. Sam. 21. 1. There is a double Judgement, he visited the Kingdom with Famine for three years, vers. 1. and visited his Children with a cursed and shameful death, vers. 6. they were all hanged. How did our Saviour threaten the Jews with all the blood which their Fathers had shed causelessly? Wherefore behold, I send unto you Prophets, and wise men, and Scribes, and some of them ye shall kill and crucify, and some of them shall ye scourge in your Synagogues and persecute them from City to City, That upon you may come all the righteous blood shed upon the earth, from the blood of righteous Abel, unto the blood of Zacharias, the Son of Barachias, whom ye slew between the Temple and the Altar, Matth. 23. 34, 35. And is not the blood of Christ upon the Children of the Jews unto this day? I have brought the more Instances to show the truth, how God doth punish the Children for the sins of their Fathers: to convince us, of what concernment it is for us to confess their sins before the Lord, as well as our own; and to deter Fathers from sinning against God. Ye may see, that Fathers in sinning, do not only sin to their own destruction, but to the destruction of the Children that are yet unborn: ye lay up Estates and Portions for your Children, and God lays up wrath and vengeance, which shall consume both them and their Estates.    

CHAP. X.  
NOw because there are objections, which perhaps may arise in your thoughts against this Doctrine, and they seem to be grounded on Scripture, I shall endeavour to remove them.  
Object. But it is said, Ezek. 18. 4. The Soul that sinneth, it shall die, vers. 18. as for his Father, because he cruelly oppressed, spoiled his brother by violence, and did that which is not good among his people, lo even he shall die in his iniquity. So in Jerem. 31. 29, 30. In those days they shall say no more, the Fathers have eaten sour grapes, and the children's teeth are set on edge, but every one shall die for his own iniquity: and every man that eateth the sour grapes, his teeth shall be set on edge. How can these Scriptures be reconciled with that in the second commandment, where God is said to visit the sins of the Fathers upon the Children to the third and fourth generation, etc. how can it agree with these dispensations of Judgements?  
Sol. There are divers answers given hereunto.  
I. Origen, and some others make an allegorical Interpretation, and say, that by the third and fourth generation is not meant Children, but so many degrees of sins, as if God would spare men for the first and second fault, and punish the third and fourth. But this is a false and foolish conceit, because God sometimes punisheth men for the first sin. God chastised David for one act of adultery.  
II. Some answer it by distinction of civil and divine punishments. The Civil Law, which God made for the Commonwealth of Israel, did forbid to put the Child to death for the sin of the Father: as Deut. 24. 16. The Fathers shall not be put to death for the Children, nor shall the Children be put to death for the Fathers: Every man shall be put to death for his own sin. But God, who is the supreme Judge of the whole world, and is not tied to humane Law, punisheth Children for their Father's sins. But this answer is not sufficient, for those places of Jerem. 31. and Ezek. 18. speak not of a civil, but of a divine punishment.  
III▪ Others again answer it thus, that God punisheth the sins of Fathers on their Children, if they do such like sins as their Father. He will punish the Children for their Father's Idolatry, if their Children are Idolaters also, and punish them that hate God, as their Fathers did before them.  
If this were true, than those places in Jeremiah, and Ezekiel were answered with this exception. The Son shall not bear the iniquity of his Father, unless the Son be wicked too: the children's teeth shall not be set on edge unless they eat sour grapes, as their Fathers did before them. But this answer is not to the purpose neither.  
1. Because Children have been punished for their Father's sins, which they never imitated, as the Children of the Sodomites were destroyed with the same destruction their Fathers were.  
2. Sometimes the Children who have repent, have been outwardly miserable, because their Fathers were exceeding sinful.  
3. Because than God did not punish the sins of their Fathers on them, so much as their own personal sins: not punish their Father's Idolatry, but their own Idolatry; nor their Father's Adultery, but their own.  
4. The force of the threatening is taken away; for God brings that threatening of visiting their Idolatry upon their Children, to make Fathers to take heed of Idolatry. Then this would be the sense of it, according to their interpretation. Take heed, ye Fathers, of Idolatry, for I will punish your third and fourth generation if they be Idolaters. By these reasons it is evident, that this answer, that God punisheth Children for their Father's sins, because Children follow their Fathers in their sins, is not sufficient.  
IV. This answer may give full satisfaction. There is a threefold evil of punishment, with which God visits sinners.  
1. There is eternal damnation: so no Child is punished for his Father's sins, but the Soul that sinneth, that shall die. Every man is damned for his own proper sins: only such as eat the sour grapes of sin, they shall gnash their teeth in Hell.  
2. There is malum morale, a moral evil. God his giving up the Children to follow their Father's steps, is a punishment for their Father's sins. But this God doth not inflict upon them as they are sins, but by denying grace to the Children of wicked Parents, upon which denial they fall into the like sins their Fathers did before them. God denying grace to the posterity of Idolaters, they commit Idolatry also.  
3. There is malum naurae, evil of nature; as Losses, Crosses, Afflictions, Famine, Sword, Plague, temporal death. God oftentimes punisheth the Children for their Father's sins with these temporal punishments: For Gehazi's Covetousness, his posterity shall be leprous, and for the mutiny of Dathan and Abiram, their Children perished with them. For David's Adultery, the Sword shall never depart from his house to all successions: So oftentimes it falls out, that for the riot, adulteries, or oppressions of Progenitors, Children are brought to a morsel of bread. The reason is, because God in punishing the Children, punisheth the Fathers also, Qui● Filii quaedam pars parentum, because Children are part of their Fathers, as branches are part of the tree: therefore the good that is bestowed on the Child, or the evil inflicted on him, is the good and evil of the Father.  
Quest. But how can the evils which Children suffer when their Fathers are dead, be a punishment to him that is died? how can the evil which the fourth generation suffereth, be the evil of the Father, dead it may be many years before?  
Resp. 1. I answer yes, they are evils to them, because God threatens them as punishments to them. Shall we think, that God would threaten this as an evil, if it were not? look as other evils threatened, which follow the wicked after they are dead, are a punishment: as the name of the wicked shall rot, shall stink when they are dead: They that pass by their graves shall say, Here lieth a beastly drunkard; here lieth a profane swearer, a cruel oppressor. These are curses, though they are not sensible of them. So, when God shall ruin the posterity of wicked men, it is a sore punishment to them. As now it is a mercy to just men, that their memory (when they are dead) shall be blessed, and that the seed of the Righteous shall be blessed on earth. Then on the contrary, if the seed of a man be cursed, it is a punishment to the Fathers.  
2. We are not to judge of punishment only by our sense and feeling, as if it were no punishment, because dead men are not sensible of the miseries of their Children: but we are also to judge of punishment by the evil which is in it. Now it is a sore evil, when God shall for the sins of our Fathers bring ruin upon our estates, miseries upon our bodies, Plagues, Sword, or Famine upon us.  
3. It is a punishment to the Fathers, though dead; because it is directly contrary to their wills and intentions. Father's would have their Children, rich and happy after their death, and would have their Houses and Names to contive for ever: but God in justice ruinates their Families, and clotheth their Children or children's Children with misery as with a garment.  
Object. But put the case, the posterity of wicked men are converted, and become godly, doth God punish such for the sins of 〈◊〉 Fathers?  
Sol. I answer yes, God sometimes may, and doth deprive such of their honours and estates, and takes them away with temporal death for the sins of their Fathers. But then the evils which such Children endure, are only parentum poenae, their Father's punishment, and are filiorum probationes, medicinae, exercitia, the children's trials, medicines, exercises. God in mercy turneth their afflictions into their spiritual advantage: God makes their death a passage to glory, and life eternal. And these afflictions, (though they are the punishments of their Fathers, yet shall work out for them a greater weight of glory. Here let me add these things.  
1. We must hold this as an undeniable truth, that God is always righteous in all his administrations of Judgements, whether in punishing Parents, or Children for Parents sake. Though the Judgements of God are sometime hidden, yet they are never unjust. There is no iniquity in the ways of God, though we cannot see the equity of them.  
2. There is a matter of condemnation in all Children, though God sometimes in punishing, doth not punish them with an immediate relation to their own sins.  
3. When God visits Nations and Kingdoms, then usually he doth it for the sins of the present generation, as for the sins of our Fathers. Our sins, and the iniquities of our Fathers do join forces to bring down Plagues and devastations upon the Kingdom. The Jews were led into Captivity for their own sins, and their Fathers also. So Daniel in his Confession of sins acknowledgeth, We, our Kings, our Princes, our Fathers, and all Israel have sinned.   

CHAP. XI.  
GReat are the benefits, which may redound to Children sincerely confessing the iniquities of their Fathers, as well as their own sins. The Promise is made, Levit. 26. 40, 41, 42. If they shall confess their iniquity, and the iniquity of their Fathers, with their trespass which they have trespassed against me, and that also they have walked contrary to me, and that I have also walked contrary to them, etc. Then will I remember my Covenant with Jacob, and also my Covenant with Isaac, and also my Covenant with Abraham will I remember, and I will remember the Land.  
1. Sometime it procureth and obtaineth a delay, and putting off the pouring forth the wrath of God upon a Family, Person, or Nation. God oftentimes delayeth the punishments, not remitting the sins. As upon Ahab's humiliation, he delayed the punishment, but did not remit the sins of him and his house: yet for his humiliation, the punishment should be prorogued to his Son's days, 2 Reg. 21. 29. Upon Moses his humiliation for Israel's murmuring, he remitted the execution of his wrath, but remitted not their sin, Numb. 14. 18. ad 23. We have a clear Instance for this in Josiah, who humbled himself for the iniquities of his Fathers, and the sins of Israel: and the Lord put off the execution of his wrath, till he was laid in his grave, 2 Chron. 34. 21, 24, ad 28. Perhaps the second generation may die in peace; or it may be the third and the fourth generation shall bear the iniquities of their Fathers it is no small mercy that wrath breaks not in upon the first generation.  
2. If it doth not keep off, and procure delay of execution, but wrath from the Lord breaks in upon u●, yet it may mitigate the wrath of God: so that God (though justly he might) yet proceeds not to a final devastation of Persons, Families and Kingdoms, but a remnant may, and shall escape, Jerem. 39 16, 17, 18. Thus God bids Jeremy tell Ebedmelech the Ethiopian, that though he would bring his words upon the City of Jerusalem for evil; yet say thou to him, I will surely deliver thee, and thou shalt not fall by the Sword, but thy life shall be for a prey unto thee, because thou hast put thy trust in me, saith the Lord. And that God made them not as Sodom and Gomorrha, but left a remnant, Ezra acknowledgeth in his confession, Ezra 9 8. And now for a little space grace hath been showed from the Lord our God, to leave us a remnant to escape, and to give us a nail in his holy place, that our God may lighten our eyes, and give us a little reviving in our bondage. When people are generally stubborn and wicked, God sometimes makes a full end of them, when their determinate day of visitation is come upon them, he overthrows Families, as he overthrew Sodom and Gomorrha, cutting down root and branch, and casting them into the fire.  
3. Sometimes it procureth a shortening of the day of visitation, God will not lengthen out their judgement: will not (as justly he might) spin out their time of calamity. For mine elects sake these days of calamity shall be shortened. The day of Jerusalem's calamity should be shortened for his elect which were in it.  
4. If God yet visit the iniquities of our Fathers upon us, he will change the nature of our punishments: though they be to the destruction of our estates and bodies, yet they shall be to the Salvation of our Souls in the day of the Lord Jesus: he will inflict them upon us as trials and fatherly chastisements, doing us good in the latter end; though in relation to the iniquities of our Fathers, they be sore punishments.  
Moreover, we ought to be humbled for the sins of our Fathers, because God was dishonoured by them. Nehemiah was ashamed, and confounded for his Father's sins, as well as his own. That God was dishonoured in former years, grieveth a godly heart, as well as in present times.  
Besides— the sins of our Fathers are reproaches to us. That men should say of such a man, his Father before him was a drunkard, an oppressor, an idolater; so was his Grandfather, his Great-Grand-Father before him; this is a reproach unto the Family: the best way to wipe off the reproach, is for the posterity to mourn for their Father's sins: the godliness of Children will be some covering to their Father's nakedness. But if our Fathers greatly provoked the Lord, and we are not humbled for their sins, but walk in the steps of our evil Progenitors; then hear what the Lord saith to such, Isai. 14. 20, 21, 22. The seed of evil doers shall never be renowned: prepare slaughter for his Children for the iniquity of their Fathers, that they do not rise, nor possess the Land, nor fill the face of the world with Cities: for I will rise up against them, saith the Lord of Hosts, and cut off from Babylon the Name and Remnant, and Son and Nephew, saith the Lord.  
FINIS.