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Youth reminded of Judgment.

Eccles. xi. 9.

-Rejoice, O young Man, in thy Youth, and let thine Heart cheer thee in the Days of thy Youth; and walk in the Ways of thine Heart, and in the Sight of thine Eyes: But know thou, that for all these Things God will bring thee into Judgment.


Y dear young friends! if it were possible for me, while I am speaking, to lay open my whole heart before you, in such a manner as that you should be witnesses to every secret sentiment of it with regard to you, I should do it with a great deal of pleasure. You would see a tenderer concern for your present and everlasting welfare than words can express, and a proportionable desire of approving myself Your faithful servant for Jesus' sake*. I know not, how far you may have considered what I have largely laid before you, concerning "The Importance of the Rising Generation+;" but I am so thoroughly convinced of this importance, and so impressed with the conviction of it, that there is no part of my public work, to which I arise with a greater solicitude about the success, than I feel when I am thus particularly applying myself to you; and there is no prayers which I offer to God with greater earnestness, than that I may have the Joy to see you walking in the truth, a seed to serve the Lord, which shall be accounted to him for a generations.

* 2 Cor. iv. 5.
§ Psal. xxii. 50.

This is what I wish, and pray, with regard to all of you. It is with inexpressible pleasure that I see so evidently, as to many, that my prayers and my labours are not in vain. Many of you are My joy now, and I trust, through divine grace, will be my crown in the presence of the Lord Jesus Christ at his coming. But would to God, there were none of whom I had occasion to say, I stand in doubt of you! Would to

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God I could see that spirit of serious piety universally prevailing amongst you, which, wherever it doth prevail in young ones, is such a token of good to themselves, to their friends, and to the church of Christ!

Where it is otherwise, I look upon you with compassion and sorrow; but blessed be God, not with despair. I am not without hope, that God hath purposes of love and grace to serve on many of you; especially those, who have been the children of so many good instructions, and so many prayers, as I have reason to believe many of you are; and who can tell, but this is the day, and this the ordinance, in which these gracious purposes are to take place?

I know, that the first step to your safety is a sense of your danger. We live in a world so full of snares, the Righteous scarcely are saved*; and yet I fear, some of you have very little apprehension of this danger, very little concern about The whole armour of Godt, so necessary to preserve you from it. And therefore, not to give you any vain and groundless alarm, but to produce, if possible, that holy caution and solicitude of soul, which may be the happy means of your security and preservation, I am now setting myself to discourse on some of the most awful words, which are any where in the whole book of God, addressed to persons of your age. I hope, you will listen to them, and that God will make them as a kind of solemn trumpet, whereby those that are spiritually dead may be awakened; so awakened, as that the other trumpet to which they refer, and which will surely awaken your sleeping dust, may be heard not with sorrow, but with delight.

It is observable, that Solomon had a great regard to young people in his writings; and it is an evidence of his wisdom that he had so, for youth is the age of discipline. He therefore gives them line upon line, and precept upon precept. Sometimes he soothes, and sometimes he rebukes; sometimes he beseeches them with paternal tenderness, and sometimes persuades them, as Knowing the terrors of the Lord; and saves them as with fear, plucking them out of the fires. And this he doth in the words I have now been reading; Rejoice, O young man, in thy youth, and let thine heart cheer thee in the days of thy youth; and walk in the ways of thine heart, and in the sight of thine eyes. But know thou, that for all these things, God will bring thee into judgment.

It will be my business-to explain, and to inforce the

1 Pet. iv. 18. † Eph. vi, 11:

+ 2 Cor. v. 11.

Jude, ver. 23.

caution, and then-to conclude with some reflections upon it. May the plain, but awful things I am to deliver, be, as The words of the wise are, like goads, to pierce and rouse our minds, and like nails fastened in a sure place by the skilful masters of assemblies, which being given out from the one great Shepherd, are succeeded by his grace, and improved to his glory!

I. I am to explain the words I have been reading.

And, in order to fix the sense of them, I shall only observe, that some understand them, as intimating Solomon's readiness to allow young people in the innocent pleasures and gaieties of life; whilst others interpret the whole as a solemn and a lively warning of the great danger they were in, of running into the most fatal excess. I shall in a few words give you my reasons, both why I mention the former, and why I prefer the latter of these senses.

1. Some understand these words, as an intimation of Solomon's readiness to indulge young people in all the innocent entertainments of life.

They paraphrase the words in a soft and easy manner, as if he had said, "Do not imagine, Oh young man that I give thee lessons of morality and piety in a gloomy humour, or with any rigorous and unkind design. Far from desiring to lay thee under any unnecessary restraint, I rather exhort thee to rejoice in the days of thy youth, those best days, in which the spirits are brisk and lively, and all the powers of nature in their most vigorous state. Let thine heart then cheer thee: Wear an habitual smile upon thy countenance, indulge that gaiety which is so natural in the spring-scason of life; so natural, and indeed so decent. Walk in the ways of thine heart, and in the sight of thine eyes: Seck out every innocent object of amusement; gratify thy genius, thy temper, thy relish, in all the particularities. of it; provided only that thou dost still remember thy future account, acknowledging God in thy ways, and guarding against every abuse of his goodness, every thing that would on the whole be offensive to him, and detrimental to thyself."

My brethren, I readily own, that there is nothing in this paraphrase of the words which is unbecoming the piety and wisdom of the author, and that he has in effect said the same in several passages of this very book. There is hardly a senti

Eccles. xii. 11. Isai. xxii. 23.

ment, which he more frequently repeats than this. There is nothing, says he, in express words again and again, There is nothing better for a man than that he should eat and drink, and enjoy the good of his labour*. It is good and comely for one to eat and to drink, and to enjoy the good of all his labour that he taketh under the sun; for it is his portion, and a heart to rejoice in it is the gift of Godt. Go thy way, eat thy bread with joy, and drink thy wine with a merry heart: Let thy garments be always white, and thine head lack no ointment. And once more, I recommend Mirth, because a man hath no better thing under the sun, than to eat and to drink, and to be merry§. The sense of which, if we would find a sense worthy of the author, must no doubt be this, "that religion is far from forbidding a cheerful use of the enjoyments of life; and that without such a use they are given to the possessor in vain ;" who indeed can otherwise hardly be called the possessor, but rather the steward and purveyor for the next heir, who may perhaps be as profuse, as his predecessor was penurious and insatiable.

And I hope you will not imagine, that in what I have farther to say, I intend any thing inconsistent with these observations and advices. To be devout, and to be melancholy, are two very different things; and the greatest enemies of religion could not call it by a more invidious and unjust name, than a Walking mournfully before the Lord of hosts. Instead therefore of dissuading you from a life of true pleasure, I would rather direct you to it, and only urge you to despise that which is visionary and mean, to secure that which is solid and noble; in a word, to decline no delights which will not interfere with others much more valuable, none which will not be mingled with regret, or followed by a lasting anguish, a thousand times more than an equivalent for them. And so far as these precautions will admit, I will venture to say, even in this sense, Rejoice O young man, in thy youth, and let thy heart cheer thee in the days of thy youth. Nevertheless I am well persuaded this is not, and cannot be, the original sense of the words; and therefore I add,

2. They are rather to be understood, as an awful and lively caution to young persons, to be upon their guard against those gratifications whereby conscience might be wounded, and God dishonoured.

I suppose, with the general stream of commentators, that

Eccles. ix. 7, 8.

*Eccles. ii. 24. iii. 12, 13, 22. Eccles. v. 18, 19.

Eccles. viii. 15.

Mal. iii. 14.

the words are an ironical way of expressing, in a more pointed and lively manner, the very contrary to what they seem literally to speak; Like that speech of Elijah concerning Baal, when he said, Cry aloud, for he is a God; or that of Micaiah to Ahab, Go up to Ramoth Gilead, and prosper †; or that of our Lord to his disciples, sleep on now, and take your rest‡: To which, I suppose, we may add that saying of God concerning Adam after his fall, Behold the man is become as one of us, to know good and evils. Thus do these words most strongly forbid what they seem to allow, and are as if he had said, "Thou poor thoughtless creature, who in this giddy intoxication of youth, art so madly bent upon sensual pleasure, take thy fill of it, and withhold not thine heart from any joy. Follow all the most impetuous appetites of nature, and wantonly bound over every restraint of reason and piety, trample on the admonition of all thy teachers, shake off the fetters of a strict education, and burst the bonds of religion, like threads of flax when they are touched by the flame. But think not, Oh sinner, that thou shalt always carry it off with that haughty triumph. Know, that as thou hast thy day, God will also have his: A day of strict account, and of ample recompence. Know, that for all these things, God will bring thee into judgment; and if thou canst find out no expedient, to conceal thee from an all-seeing eye, or to defend thee from an omnipotent hand, a deluge of wrath will bear thee away to everlasting destruction: Dearly shalt thou then pay for every present indulgence, and every sweet morsel shall then be turned, and be as the gall of asps within thee."

This, I say, appears to be the evident meaning of these words: And that for this plain reason; that some of the phrases made use of, are such as are never taken in a good sense, and therefore cannot admit the former interpretation. Solomon doth indeed, as you have heard, exhort his readers to eat and drink, and enjoy the good of their labours: But where can you find him, or any other sacred writer, exhorting or allowing men to walk in the way of their heart, and in the sight of their eyes? I am sure, that phrase generally signifies an indulgence to the irregularities of appetite and passion, in the neglect of reason and of scripture. Thus the Israelites are charged to wear Fringes on their garments||, that they might remember all the commandments of the Lord, and do them; and might not seek after their own heart, and their own eyes; that is, as it follows, that they

+ Mat. xxvi. 45.

1 Kings xviii. 27.
Gen. iii. 22.

+1 Kings xxii. 15.
Numb. xv. 39.

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