NOtwithstanding our manifold advantages for serious Religion in our younger years, and the contrary inconvensences of deferring it to old Age or an indefinite hereafter; our frequent warnings by the death of others, to provide for our own, and the unspeakable hazard of a sick-bed Repentance; yet how apt are most persons, in their youth and strength, to forget their Creator and themselves too! to indulge to carnal mirth and sensual delights; as supposing, by a fatal prejudice and mistake, That obedience to God would introduce melancholly, de­stroy the chearfulness of conversation, and spoil the sweet­ness [Page 2]of human life, and thereupon refuse to bestow a seri­ous thought about Religion and another World, till God by sickness, or an hasty death, summon them to appear before his Bar: Upon which account it cannot be thought unnecessary or unseasonable, upon all occasions, to mind young persons of their sin and duty, their snares and dangers, their latter end and final judgment.

What at this time directed my thoughts to such a sub­ject is not unknown to divers present, viz. The death­bed Repentance of a young man lately deceased, who for some time past attended this Lecture, I hope; at length, with some seriousness and profit, tho' at first he came only with a design to carp and sooff, as with great remorse he told me in his last sickness.

And therefore, if there be any now come hither upon the same errand, and with the same thoughts; I pray God command their attention; (for otherwise it would be in vain for me to beg it) and accompany his own Word with a powerful efficacy to their hearts, to convince their judg­ments, and perswade their wills, and awaken their Souls, that they may go away with other apprehensions and re­solutions than they came hither, as this deceased Penitent once did; whose Repentance and Funeral calls loudly to us all to consider this Apostrophe of the Wise man in the Text, Rejoyce, o young man, in thy youth, and let thy heant chear thee in the days of thy youth, and walk in the ways of thy heart, and in the sight of thine eyes: but know thou, that for all these things God will bring thee to judgment.

For the coherence of these words with the preceeding Verses, we need only observe, that Solomon in the former Chapters, having given many excellent rules for the quiet­ing of our minds, and the comfort of our lives, under all that vanity which he pronounc'd upon this World, he [Page 3]comes in this Chapter to exhort us to prepare for ano­ther. For when all is done that can possibly be effected in order to a contented and a happy life; yet he tells us, that our life it self is vain and transient, our death inevitable, and that the days of darkness will be many, vers. 8. and then confutes that unreasonable inference, which the young Epicure is too prone to make from such premises; de­riding his foolish pretence and plea, by an Ironie: and yet endeavouring to awaken his Conscience, by declaring the certainty of an after-reckoning, and by a solemn citation of him before Gods Tribunal. For to this purpose, we may suppose the young sensualist to retort the Argument, ‘Are all things vain? Is life uncertain, and death and darkness near? let me then enjoy the light as long as I can, let me indulge my appetite and please my sences, and gratify my lusts, and make the best improvement of this vain, this short, uncertain life. Have I but a a little time in which to enjoy this world? Let me not make it shorter by a Stoical reservedness; lot me not lose this day, least I never have another; but eat and drink for to morrow I may dye.’

To which suppos'd Objection, the Wise man answers, in the Words I have read, Rejoyce, o young man in thy youth, and let thy heart chear thee in the days of thy youth, q. d. ‘Let it do thee good, and bring thee joy, be as merry as thou canst, and take all the satisfaction thy lusts can pro­cure; if thou think it best, and most adviseable to do so. Walk in the ways of thy heart, and in the sight of thine eyes.’ q.d. ‘Being resolved upon a short life and a merry, baulk nothing which thy lust doth flictate; deny thy self no thing thy foolish heart can wish, or thy senfual appetite may crave. But know for certain, a day of reckoning is at hand, when God will call thee to an account for [Page 4]thy sensual lusts and youthful follies: However now thou maist stifle the convictions of thy Conscience by repeated debauches and lewd company; however now thou maist make a shift to drown the sentiments of a reasonable Soul by the noise of riot, or bring the plea­sures of the flesh to banish the presaging fears of thy immortal spirit: however now thou maist flatter, or delude thy self by the principles of a Sadducee, or please thy senses by the practice of an Epicvre;’ yet for all these things God will bring thee to judgment. q. d. ‘Whither thou wilt or no, a scrutiny shall be made into thy past actions, and an account must be given of thine ill spent life: and for all the vanities of thy youth, and the sen­sual pleasures that now entice thee; God, a terrible and a righteous God will bring thee to his judgment-Seat.’

And it follows, v. 10. Therefore remove sorrow from thy heart, (by avoiding sin, which is the cause of sorrow) and put away evil from thy flesh, for childhood and youth are vanity.

From the words may be collected these Three Gene­ral Heads of Discourse, as comprehensive of the sum of the Text.

1. In that Solomon makes use of an Ironie, and so in mockery and derision bids the young man rejoice, we may take notice, that sinful mirth, and sensual pleasure, is no real and substantial joy, fit for a wise man to choose. It hath but the appearance and the name of joy; for what is truly so, is nowhere to be had, without the fear of God, and the faithful keeping of his Commandments.

2. In that he directs his discourse to the young man in particular, we have a plain intimation; that young persons of all others, are most apt to lay aside the fear of God, and [Page 5]forget their Creator, through the temptations of sensual plea­sures and youthful lusts.

3. Because he tells the young man, that even He must come to judgment, as an argument most proper to damp his car­nal mirth and jollity, and put a check to his pursuit of youthful Lusts. We may hence observe, in what respects the consideration of a future judgment hath any force of Argu­ment to perswade young persons to stop in their cours of sin, and to remember their Creatour in the days of their youth.

As to the first, I shall divide it into Two Branches, and so consider. 1. That the carnal mirth of sinners hath but the appearance and name of joy: being exprest by an Ironie, while on the contrary, they meet with trouble and sorrow, and dissatisfaction in pursuit of their lusts.

2. That the life of a serious Christian, in the fear of God and the keeping of his Commandments, is the only chearful and merry life.

1st. That sinful mirth and sensual pleasure hath but the appearance and name of joy. Doubtless the thought of Joy carrieth Argument with it to allure, as that of sorrow to disswade; on which account we are commonly averse to serious practical Religion in our younger years, as suppo­sing it would interfere with all the pleasures of human life, and doom us to a perpetual mourning melancholick state; whereas the Irony in the Text may let us know. That while we walk in the way of our own hearts, and in the sight of our eyes, we deceive our selves with the shadow of Joy, and the name of Mirth.

'Tis true, he bids the young man here rejoyce, and let his heart chear him; but it is in perfect scorn and derision, as knowing well that all his mirth and chearfulness must be false and spurious, vain and causless, less in quantity and worse in quality, than the rejoicing of an upright Christi­an. [Page 6]For as to sensual mirth, so greatful and infecting to the generality of youth, either it depends upon their Company, Prov. 23.29. which sometimes begets quarrels and wounds without cause, or proves not suitable to their humour; or else ariseth from a particular temper of Body, heighten'd by meats and drinks, and more than ordinary Diet; (and so hath more of the Beast than of the Man:) and by con­sequence, must needs be of a short continuance: or else is the sole effect of youth, and so will undoubtedly decay as they advance in Age. However it is in it self con­temptible and base, as feigned and not sincere, as appear­ing and not real, as vain and without foundation, as ma­tional and without a cause: and not contemptible only in it self, but likewise in relation to the Subject, the in­ferior part of Man: and much more in reference to the Object of their carnal mirth, when 'tis not only senfual, but forbidden too; and as truly so in regard of the Du­ration also, since it is easily disturb'd, and quickly gone.

How can it be imagin'd that a course of sin can give a Man any solid mirth! when the Men themselves are at such a vast expence of care, and pains, and trouble, of unavoidable fear, and shame, and anxious thoughts; either to contrive, or to accomplish, or to conceal their wick­ed purposes and practices? so that I need not ask that question concerning the joy of the Epicure, which Job doth of the Hope of the Hypocrite, Job 27.8.what is it when God shall take away his Soul? But in the mean time, what is it now? what mirth and joy have they for the present? who must rack their brains and stretch their fancies, and employ their most solicitous and concerned thoughts, how to make provision for their lusts; Rom. 13.14. and then must baffle their reasons, and de­bauch their Consciences, actually to enjoy them. For of­tentimes a troublesome Conscience says so many rubs in [Page 7]their way, which they know not how to remove; starts so many objections, which they cannot answer; makes so ma­ny doubts and Scruples, which they know not how to resolve and overcome; that if they will venture upon the sin, it must be even in despite of themselves.

Sometimes the very contrivance of their sins gives them sufficient uneasiness and trouble to spoil their mirth: such previous thoughtfulness being necessary to frame the model, to fix the time, to design the manner, and to or­der the circumstances of some impieties; and sometimes the wickedness it self is its own punishment.

Look upon the young sinner swelling in pride, or burn­ing in lust, or drowning in sensuality; consider him rackt with impatient desires, and burthen'd with unavoidable fears, least his attempt be unsuccesful, or least he be dis­appointed in the secrecy of the enjoyment, and his shame and folly publish'd to the world: And yet this is the mer­ry life of the sensual Epicure!

Besides, when, by a custom and continuance in sin, the Devil is in full possession, and Lust upon the Throne; what Tyranny doth it exercise? and what a blind obedience must the sinner yield? How often are you forced to de­clare, that you approve of that, which your mind con­demns? how often do you subscribe to that as true, which you know to be false? and so run headlong against the light of nature, and the checks of Conscience, and sur­render Soul and Body and all, to the will of Satan, and the command of an imperious, domineering Lust?

Now, what mirth or joy can consist with such a servi­tude? yea, while you weary your selves to commit iniquity, Jer. 9.5. what frequent vexations do you meet with from the dis­appointment of your hopes, finding sorrow, where you look'd for joy; an offensive stench instead of a perfume; [Page 8]and a noisom weed in the room of a flower? Still some­thing more, and further, is thought necessary to your contentment, and satisfaction, and joy, than what you possess already: either the presence of somewhat which you cannot obtain, or the absence of somewhat, which you cannot get rid of, or the continuance of somewhat, which is not in your power to keep, or such a change and variety, as you cannot accomplish: And must this be concluded the only merry and joyful life?

Moreover, Let a man but ask you on the morrow, what is become of the pleasure of the last nights debauch? when there remains nothing but a sting in the Conscience; Where then, I pray is your mirth and joy? For when once the heat of your Wine and Lust is over, and you dare take the liberty of sober thoughts, a guilty Consci­ence will then tell you your own, and you shall hardly be able to stop its mouth. And tho' in part you may have wash'd away the sense of former drunkenness by more Wine: or think to drown the voice of your bosome enemy, the accuser within, by running into jovial Company, and an excess of riot; yet some smart affliction, or some sharp reproof, or some serious Sermon, may set your sins in order again, and make your wounds to bleed afresh: And then Conscience (notwithstanding your endeavours to stop its mouth, and smother its accusations) will not fail to lash the Drunkard, and stone the Adulterer, and make the Lips of an Harlot bite like a Cocatrice. You shall hear its voice, and understand its errand, and feel a mortal qualm upon your spirits, from such convictions as you cannot ea­sily stifle.

But if this be not the case of all, because some are given up to a Reprobate sense; yet how often on asick-bed doth the agitation of their own disturbed thoughts set all in a flame [Page 9]within. When the remembrance of their drunken excesses gives them Vinegar and Gall to drink, and makes them once more sick; from that terrible thought, that for ought they know the next draught may be of the Cup of God's Eternal Wrath in the Lake of Hell. When the re­membrance of their lustful heats gives them the sad pro­spect and preludtum of unquenchable Fire, into which they are sinking. When the eccho of their Oaths and blasphemies (which stuck thro' the Name of God) shall peirce their Souls with an intolerable remorse. When a sad reflection on their past prophaness, in scoffing at what is Serious and Holy, in ridiculing Religion, and making a mock of Sin, shall put them into a fit of trembling, from the unavoidable fears of a Judgment to come. Now if this be the ordinary state of their case, as most certain it is, well might the wise man expose their mirth to scorn, and by an Ironie give them leave to rejoyce.

2. That the Joy of a Righteous, Holy Person, in the fear of God and the keeping his Commandments is the only true and proper Joy. And the Life of an upright Christian, the only chearful and merry Life.

Whereas some men have inferr'd, that because there is a Woe pronounc'd in Scripture to those that laugh, Luk. 6.25. Matt. 4.5. and a blessedness to those that mourn and weep: that it is there­fore necessary, if we will be serious Christians, that we must be sad and unsociable, melancholy and dejected, and lead a life of continual complaints and sorrows. They might as well conclude a necessity of turning Monks or Beg­gars, because the Scripture saith, that it is easier for a Camel to pass through the eye of a needle, Matt. 16.24than for a rich man to enter into the Kingdom of Heaven. For as to that part of a Chri­stians Life, which consists in the contemplation of spiritual things, the infinite excellency and novelty of the objects [Page 10]must render it pleasant. And as to that, which con­sists in practice, it must needs be more so; from the en­couraging Testimony of a good Conscience, and the Joy of the Holy Ghost; unspeakably more delightful and sa­tisfactory, than the most ravishing pleasures the Epicure can boast of. The best of his being short and transient, and mixt with some uneasiness and trouble. But the de­lights of an Holy Soul, are pure and substantial, durable and lasting, rising higher and increasing more by the very injoyment: not easily interrupted by a change of out­ward Circumstances and Conditions in the World, nor broken on a sudden by little accidents that befal us una­wares; which is not to be deny'd in reference to sensual Joy.

Sirs, who is it, that either is or can be Joyful, that actu­ally is so, or hath reason to be so? If not the upright obe­dient Christian?

Is not the continual presence of God, the Father Son, and Holy Ghost, and the constant Ministry and Attendance of his blessed Angels, a ground of Joy? He may then re­joyce. Is not peace with God, and peace with Conscience, and peace with the whole Creation? Is not Redemption from the bondage of Sin, from the slavery of the Devil, from the sting of Death, and the curse of the Law, and Gods Eternal Wrath, enough to make him chearful? He may then rejoyce.

If the favour of God, and the acceptance of their per­sons and services with him, be sufficient reason to disswade from sadness; Ecol. 9.7. they may then eat their Breadwith Joy, and drink their Wine with a merry heart, for God accepteth both them and their work.

If freedom of access to the Throne of Grace; if a pro­mise of being granted in what so e're they ask; if the high­est [Page 11]assurance from a God, that cannot lye, that all things shall work for good; If to dwell in his house, and sit at his Table, and be related to him as a Father; if to hear his Word, and sing his Praise, and receive the Communications of his Grace, the pledges of his Cove­nant Love, and the comfortable foretasts of Everlasting Joy, be enough to make them Chearful, They, and they only right have to be so: And that in Every Condition. Are they reproacht and slander'd? they may yet be chear­ful, because God will bring forth their Righteousness as the Light, Psal. 27.6.and clear their Integrity as the noon-day Are they afflicted, by poverty, or sickness, or disapointments in their designs and hopes? they may yet be chearful, and thank God for all the advantage and benefit of his wise dispensations of providence. Are they Tempted by the Devil? they may yet be Chearful; Rom. 16.20 1 Cor. 10.13.because God will shortly tread Satan under their feet, and not permit them to be tempted above what their able. Do they suffer for Righ­teousness sake? they may yet be Chearful; yea, rejoyce and be exceeding glad, Jam. 1.2. and count it all Joy to receive such an honour. For there are promises, perticularly re­ferring to such a state, sufficient to encourage them; yea, to make them rejoyce. Do they sometimes Mourn with a godly sorrow? yet may they still rejoyce, since to consider the end and effect of that sorrow, will give it a mixture of Joy: And even their penetential tears do but clear their eyes to look up to Heaven with delight and com­fort, and enable them the better to read a pardon.

And here it were easy to shew how their Faith, and hope, and love, how their humility, meekness, and pa­tience, their contentedness with God's allotment, their resignation to his Will, their satisfaction in his Choyce, their well pleasedness with his Order, their preparedness for [Page 12]every Condition, their diligence in their callings, their moderation in the use of lawful things, and their inno­cency and harmlesness in their carriage and behaviour to­wards others, do all contribute to a chearful and a joyful life. Therefore well might the Psalmist tell us that the Righteous shall be glad in the Lord, Psal. 64.10.and all the upright in Heart shall Glory. And well might our Lord advise his Disciples not to be lifted up with the gift of Miracles, but rejoyce rather that their names were written in Heaven. Luke. 10.20. And well might the Apostle command Christians to re­joyce (not by an Ironie, as Solomon here speaks to the Young Man, but) in the most real and proper sense, Rejoyce in the Lord always, yea, and again, I say rejoyce.

Thus much for the first General.

2. Let us consider, in that the Wise-man directs his discourse to the Young Man in perticular, we have thence a plain intimation, that of all others, young persons are most apt to neglect the fear of God, and be unmindful of their Maker through the temptation of sensual pleasures and youth­ful lusts.

Tho' God demand his right as soon as we are capable of understanding it; and to serve the Lord from our youth is but just and reasonable, considering that so great a part of our life is already cut off by our Infancy and Childhood; tho' the longer we delay, the greater diffi­culty shall we meet with, when ever we set about it; tho' our whole life at longest (as soon as we are capable and as long as we did live) should be devoted to God, and 'tis all little enough, if we consider its relation to our Eternal State; tho' the sooner we begin, the more welcome we shall be, and the more acceptable our Obedience; yea, tho' an Ear­ly piety be the only hopeful method to prevent the ha­zard of a sudden death, and the terrible reflections of old age, and the intolerable pangs a death bed remorse; yet such [Page 13]is the power of Original. Sin in young persons; such, and so many are the snares of youth; and those so agreeable to their vicious inclinations; such the force of prejudice; Such the artifices of the Devil; and so prevalent the per­swasions of evil Company; they are usually so proud, ig­norant, and unexperienced, so rash, hasty, and unadvis­ed and so easily infected with Sadducism and the principles of Infidelity, so loth to assent to any such premises, whose con [...]l [...]sion will infer the nessessity of changing their present course, that they of all others do most need a serious ad­monition to remember their latter end and final Judgment, least through the temptations of Sensual mirth and plea­sure, they put the evil day far from them.

For (alas!) how seldome do we consider in Youth what we are! and why we were made! or what is our business in the World! and what will be the end of our present course! Whereas one thought of God and our last Judgment, methinks, should be enough to drown all other thoughts as the noise of a Canon doth that of a Whisper.

Sense is so prevalent, and Reason so weak, we are so much inclined to the one, and so unwilling to be led by the other, that roys and trifles, sports and recreations, and the vanities of fools and Children possess our hearts, and employ our time, not looking behind us, to what we have either done, or been; nor before us, whither we are going, and what in all likelyhood will be the period of our present mirth, and the sad Catastrophe of our Youth­ful lusts.

Young persons will hardly be convinced, but that Now is their season to be brisk, and Jovial, having time (as they count) to command, and the World before them; that it is time enough to think of Death when they are arrested [Page 14]by sickness, or wither'd by old Age; let them be concerned about another World, who are leaving this; their bloed now is warm, and their Spirits nimble, their senses are quick, and their passions strong; they will walk in the way of their own hearts and in the sight of their eyes; and ordinarily split upon that Rock of Evil company, where so many thousand Vessells at their first launching out have dasht in pieces. Besides, their Age is most inviting to the Devil to bend his chiefest forces against them, rather than against Children, or Aged persons? the former not being capable of making a choice, and the latter being fix'd and resolv'd in their way; his principal endeavours therefore are levell'd against Youth, to draw off their hearts from God and Holy things, and to divert their thoughts from the consideration of Death and Judgment, which would otherwise restrain and check them in pursuit of their lusts: And this brings me to the Third General, to consider,

3. That for all these things God will bring us to Judgment. And therein what Arguments the thoughts of a future Judgment may rationally suggest to damp the carnal mirth of young persons, and persuade them to remember their Creatour in the days of their youth.

And to inforce this Argument I might here mind you of the mischief you will do to others by an ill example, and of the aggravation of your sin by employing the best of your time in the service of the Devil, which must needs make judgment more terrible, in that your final doom, the consequences of it will be more severe.

I might tell you the sooner you repent, the more hope­ful is your case in reference to a pardon; I might large­ly describe the happy influence of an early Piety with respect to the future part of our lives, to direct our [Page 15]choice, and govern our actions, and prevent a great deal of Sin, and shame, sorrow, and repentance; I might mention the comfortable reflections in Old Age upon a well-spent life; our capacity of greater Service to God now; and our assurance of a weightier crown of Glory hereafter; with all the other considerable benefits that have respect either to a safe and happy life, a comfortable Old Age, and a peacable Death, or a joyful Resurrection, and a blessed Eternity; all which will come under the Argument in the Text; and what I shall say of it may be compriz'd under the following particulars,

1. Let young persons consider, that notwithstanding their present mirth and jollity, yet the Judgement of God is infallibly certain. It is an unquestionable, undoubted truth, that for all these things God will bring thee to Judg­ment.

2. Consider, that this Judgment is near at hand, and will shortly take place.

3. Consider your summons may be suddain, before you are aware.

4. Consider, that Youth and health is the fittest time to prepare for this Judgment of God.

5. That if through the temptations of carnal mirth and youthful lusts you neglect your preparation, it is more then probable your passage by death to this Judgment of God will be very uncomfortable and full of horrour.

6. That this Judgment it self, and its immediate consequences, will be intollerably dreadful to unprepared Sinners, whether Young or Old.

1. Consider, that notwithstanding your present mirth and jollity, yet this final judgment is infallibly certain. What is here affirmed concerning persons, is asserted likewise concerning things in the next Chapter, Eccl. 12.14. that God will bring every work [Page 16]into Judgment, with every secret thing whither it be good, or whither it be evil. Methinks I need not tell you, that the Doctrine of this final Judgment is declar'd in Scripture with the greatest plainess, confirm'd by the strongest Evidence, and prest upon the Conscience with the most cogent, and inforcing and Arguments; espicially since the pretended Objections on the behalf of the Sadducee, and the sensual Epicure are so weak and trifling, that if their lusts were not stronger than their arguments, they themselves would be ashamed to offer them.

For whoever disbelieves a future Judgment must either conclude that the Almighty God cannot, or that the Righteous God will not call us to an account for what we have received and done, tho' his absolute Omnipotence doth assure us, that he can, and his invariable truth (having declared his purpose) that undoubtedly he will,

And do we think that all the assurance of this Judg­ment of God; which the Scripture gives us that all those plain assertions concerning the Judge himself, and the persons to be Judged, and the consequence of the Judgment, and the certainty of it, that they are only terms of art to affright the world, and not real intended truths, which will take effect according to their natural meaning; that the whole account is perfect fiction, and meer Romance, contriv'd on purpose to keep the World in due Decorum, and so to prevent some bad effects only in reference to the present State of things, which would probably follow, if this belief did not obtain; Whereas is it not necessary, that there should be a Judgment day, for the conviction and condemnation of great Sinners, that scorn the Legislative authority of God, and trample on his Government, and are above the check and con­roul of humane laws? (to manifest the Righteousness of [Page 17]God, as Ruler of the world, in rendering to every man according to his works and to uphold the honour of his wise Government, whereof Judgment is as necessary and essential a part as Legislation; the latter without the former being little else than shew and mockery; is it not necessa­ry for the vindication of Religion from that contempt and scorn, that is powr'd upon it; Is it not necessary to un­riddle the mysteries of Divine Providence, and disclose the secret wickedness of Hypocrites, and put a diffe­rence between those that serve him, and those that refuse to do so? As likewise to rectify the mistakes and false opinions, that are abroad in the world concerning God, and Christ, and Holiness, and Sin, to put an end to con­troversies, and determine the difference concerning what is Truth and what is Error? These and such like things considered (besides the Authority of Divine writ) do morally assure us, that there will be an after-reckoning, and a final Judgment. And methinks one thought of the certainty thereof, should give a check to your c [...]r­nal mirth, and cast a damp upon your Sensual joy, and abate your heat and vigour in a course of Sin. For did we but believe that for all these things God will bring us to Judgment, how could we so readily entertain the temptations of the Devil, and fall such an Easy prey to his devices? How could so many unhappy Youths invade their own Damnation, and snatch it as it were out of the hands of Justice? thrust away their present and future happiness, and fly into the Devils, arms in the persult of their youthful lusts, tho' they have been told so plainly, and warn'd so fre­quently of a Future Judgment? How could these things be? if they did but believe the certainty of this final judg­ment? and how dreadful will be their case who are not a­waken'd till they find it to be so who will not acknowledg [Page 18]this Judgment of God, till they know the dreadfulness and terrour of it, by being brought to their Trial; who will not believe that God will ever call them to an ac­count, till a final Impenitence, joyn'd with their Infideli­ty, bring them under his condemning Sentence.

2. Consider, that this Judgment is near at hand and will shortly take place. As Death will consign us over to God's Tribunal; so childhood, and youth, manhood, and old age, are but several stages that hasten us to Death. Yet a little while and we must go the way of all living: Job. 16.22. How concern'd and thoughtful soever now we are about this World, we must shortly bid adieu, and take our leave. Even the Man of business must find a time to dye, and give an account of his Stewardship; tho' he allow him­self little or none to prepare for Death and Judgment. Our Youth and Strength is quickly gone, we soon decline and languish into Dust: Assoon as we begin to live, we are hastening to the end of our Life. As a Candle, assoon as it begins to burn, or an hour glass assoon as it is turn­ed, doth hasten to its end: (our life withering like a Flower, 1 Pet. 1.24. Psal. 90.4. and passing like a watch in the night.) We must dye shortly, and much sooner than they who lived in the first ages of the World. As Death is the certain conse­quence of old age; so those Evil days (as the wise Man calls them) do still draw near, and will quickly overtake us. Whether we eat, or drink, or sleep; whether we be sad or merry; whether we talk or are silent; whether we work or are idle; whether we are studious or careless; whether we prepare for Death and Judgment, or whether we despise and avoid such Thoughts: And yet how ma­ny spend ther youthful days in vanity and sin, with a careless neglect of God and their Salvation, in gluttony [Page 19]and Drunkenness, in Chambering and wantonness,Rom. 12.13.14.not putting on the Lord Jesus, nor walking in his Spirit; but making pro­visions for the flesh to fulfill the lusts thereof. As if this day of the Lord were a great way off, at a mighty distance: Whereas our Judge is at the door, and the end of all things doth approach, and it can't be long ere all the World must receive their Doom.

A beleiving thought of this, would certainly imbitter the pleasures of sin, would quench our fond desire, and check our Foolish hopes, and spoil the relish of our car­nal Joy; would blast the Beauty, and darken the luster of worldly greatness; would sadden the delights, and weaken the Temptations of fleshly pleasures. For what satisfaction can that man take in Jovial Company, in the pastimes of Children, and the laughter of Fools, who is verily perswaded, that ere long he must appear to Judgment? How can he be enamour'd of this Earth, and after serious deliberation be fond of outward gran­dure; who beleives, and knows, that shortly the Earth it self shall be burnt up, 2 Pet. 3.10. the Trumpet of the Arch Angel found, and our Glorious Judge summon all Man-kind be­fore his Bar, by that Thundring Voice, Arise dead and come to Judment? And can we grant this day of the Lord, to be not only certain, but near at hand; and not think it time to prepare for our solemn appearance? shall we contradict our principles, and live in a repugnancy to our avowed Creed, under the plain censure of Noto­rious Hypocrisy or folly? The First from our profession, if we do not beleive it; the Second from the unsuitableness of our practise, in case we do.

3. Consider, that your Summons to this Judgment of God may be sudden and unexpected, and overtake you unawares. When God will require your Souls to appear before his [Page 20]Tribunal; how soon or suddenly he will do it, you can­not say. The time and place of our Death, in kindness and wisdom, is concealed from us, that we may every where stand upon our gaurd, and every moment expect our call to Judgment: because we know not whether God by sickness will advertise us of our approaching end, or his stroke be sudden by an unexpected casualty. And therefore Moses speaking to the Jews, as to one man, (Deut. 30.20.) saith he of God, He is thy Life, and the length of thy Days. q d. The shortning or prolonging of thy days is in the Hand of God. Hence some are taken the first hour, and some at the third, and some at the sixth, and some at the ninth, and others let alone till the eleventh; but that is a great uncer­tainty: for we may be surprised. Innumerable accidents attend us every where, that may blot our names out of the Book of Life, and suddainly confine us to the Chambers of Death. It may be this day we are Jovial, and in health among our friends, and worldly affairs: and to morrow arrested with a Summons to Judgment. In the morning in chase of earthly honour, riches, or delights: and in the Evening laid out for our funeral, by various acci­dents not now foreseen by us or any of our friends.

We may be cut off while we presume on hereafter, while we resolve to repent, in the midst of our holy purposes, before they are performed: For tho' we read in Scripture of the Sinner of an Hundred years old, that he shall be ac­curst; yet have we no example of one in a thousand, that lives to that age. This young person, whose funeral occa­sion'd my discourse, not many days since was as strong and healthful, and as likely to Live as any of us; and 'Tis a ve­ry great questions, whether you and I may have so much Time and Space to repent upon a Sick-bed as he had, who enjoy'd his senses and the use of his reason to the very last. This day therefore cannot be too soon to pre­pare, [Page 21]because to morrow may be too late: Every unpre­pared Sinner being expos'd to as many hazards of Ever­lasting destruction, as their may be accidents to sur­prize 'em with sudden Death.

4. Consider, that youth and health is the fittest time to prepare for this final judgment: As to the former, if we but re­flect on the manifold infirmities of old age, that weakness of body, and that decay of parts which doth usualy accompany that state, the hardning of their hearts by a custome and continuance in Sin; the loss of memory and quick apprehension; the want of those vigorous Affections, and flexible inclinations which they had in Youth; which makes it more difficult to convince and per­swade them; such considerations as tkese, methinks should be enough to discourage a delay in our young yerears.

But besides this, how can such persons expect to find' acceptance with God in the dregs of their time! after the misspending of an whole Life to his dishonour? for tho I would not discourage their utmost endeavours, and thro' the mercy of God in Christ, there is hope enough to pre­vent a total dispair; yet what can we suppose should be the substance of such a mans prayer, but to this effect?

‘Lord, I have wasted my days in sin, and sacrificed the flower of mine age to sport and folly, to the provoca­tion of thy Justice, and the hazard of my Salvation; the best of all my Time, I must needs confess, hath been devoted to the will of Satan, and devoured by my Lusts: But I here present thee with the Lees and refuse of my strength and Age, the little fragments, and poor remain­der which they have left; I beseech thee, for the sake of Christ to receive me now at last, tho' I did obstinately de­ny obedience to thy earliar calls, and wilfully refus'd to re­turn sooner: tho' now my strength, as well as my body, is bow'd down to the Grave, and I am hardly capable [Page 22]of doing thee any Service: denyme not, O Lord, to live with thee in the other World, tho' I have liv'd so long without thee in this.’ What prevalency do we ima­gine there can possibly be in so weak an address? without a Soverain extraordinary Grace to relieve the exigence of such sad and discourageing Circumstances?

And then as to health, that for certain is the most proper time to prepare for Judgment: Let us but suppose the young sinner seiz'd by a fit of Sickness, if the accuteness of the disease do not influence the brain, and and cause a dilirium; yet is that a time to repent, and make your peace with God, and provide for our appearance before his judgment Seat? for usually the understanding is then clouded, the fancy then disturb'd, the passions disordered, and the thoughts distracted.

Consider seriously, what is wont to be the hurry of a violent distemper; suppose restlesness, through heat, or pain, or want of sleep: or suppose the Physician should mistake thy case: or the Devil use his subtelty and malice to deceive or terrify thy guilty Soul; and then tell me, whether a sick­bed be a fit season to prepare for Judgment? May not thy thoughts have work enough to struggle with thy pains? or to settle thine estate? or regard thy mourning friends about thee? When thy pulse is low, and thy breath short, and thy Spirits almost gone, thy Sins many, and thy fears great, and thou hast hardly Sufficient strength to get rid of a clot of Spittle, is that a time to enter the lists with Principalities and powers, and all the rulers of outer darkness? Beside, 'tis the sate of many, the nearer they approach to Death, that the less apt they are to believe it: and so perish in their security, and are totally uncon­cern'd about a future judgment.

But supposing the free use of Reason, and an awaken'd [Page 23]apprehension likewise of what refers to their Immortal Souls, and their Eternal abode. I then add:

5. That if, through the inticements of youthful lusts, you now neglect to prepare, it is very probable, and you may justly fear it, that your passage, by Death, to this Judgment of God will be very uncomfortable and full of horror: whether repentance on the brink of the Grave, after a a wicked life, may be Saving or no, is not the question. Thro' an extraordinary act of Grace (whereof the penitent Theif was an instance) it cannot be deny'd possible: But when it is sincere and saving, who can tell, any other­wise, than as in charity we must hope the best? For as to the persons themselves, on a sick and deathbed, how can they in an Ordinary way be assured of their sincerity? it is therefore probable, that their last Sickness will be very un­comfortable, tho' their Repentance should prove sincere, and their Souls saved in the day of Christ. For suppose, when their sins stare them in the face, and they did never till now bethink themselves of the necessity of a pardon; That Satan should now tell them, that their Repentance doth come too late to meet with that mercy they so long abus'd. And that 'tis all owing to their Fears of Death, and the apprehended dreadful consequences of dying. If he should tell 'em, that the pleasures of Sin being lost, and so the bait to intice them gone; every thing about them looks sad and mournful; and such a change of their condition, from health to sickness, and the Gates of Death, must needs alter their resolutions and thoughts. If he should tell 'em, that the nearness of Eternity cannot but make a person, who hath space to consider, more appre­hensive of another World, and concerned about it, than at other times; and that if Sickness and Death were at a greater distance, they wuold still be the same: which [Page 24]is to sadly probable from the many Examples of those, who have return'd to their former sins, assoon as they return'd to their health; and left all their repentance, their holy thoughts, and good resolutions, in that Sickbed, where at first they took 'em up. If the Devil suggest such a Temptation as this to the Sick Penitent, who hath hitherto walk'd in the way of his own heart, and in the sight of his Eyes, what can he reply, or plead on his own behalf, to make proof of the Sincerity of his Repentance to himself, or to those about him? However, it may become us to consider seriously, that God doth oftentimes in righteous Judgment open the Eyes of Great Sinners on a Death-bed; and fill their Souls with an amazing horror from the fears and foresight of of his approaching vengeance. When they cannot but apprehend, that their Sinning season is now expir'd; their mirth and jollity over; their final Judgment at hand; and their Bodies and Souls within a few hours to part, and so be divided between the Grave and Hell; you will then admit other thoughts of God, and his terrible Judgment, than at present in your careless health: bitter­ly reflecting on your past follies, in the days of your Youth; and freely condemning your former choice: the serious re­view of your vensual Joys, (which are fled as a shadow, and vanisht like a cloud of smaok) shall give you an unexpressi­ble remorse and shame; having barter'd away your Souls for such a thing of nought, and ventured your Eternal Salva­tion for a trisling lust.

All the mercies you have receiv'd from God; all the instructive, afflictions you have at any time met with; all the awakening, Sermons you have heard, all the mot­tions of God's Spirit, and the rebukes of your own, which you have resisted; all the calls of his Word, the warnings of his Providence, and the threatnings of his Wrath, which you have slighted; your knowledg of your [Page 26]danger; your time and space to repent, your former con­fessions of Sin; your convictions of guilt; your purposes to reform; the reproofs you have had from others; and the promises you have made your selves; may all be muster'd up to your awakn'd thoughts, to seize your Souls with horror and confusion, when you are called by Death to pass to this Judgment of God.

And now, Christians, 'tis probable you may suppose and hope that this will never be your case; yet the pre­sent instance, of this Ʋnhappy youth may convince you that 'tis possible, and more than possible. For tho' I never saw him (to my knowledg) Save on his Death-bed, yet having exprest his own desires, that others might take warning by his Example, I need not scruple to ac­quaint you (with what I learn't from himself, and is well known to his Surviving companions.) that during his health, he did put the evil day far from him: and yet was very apprehensive of a future Judgment, and concern'd at his own unpreparedness, in his last Sickness; most heartily confessing, and that with Tears, that he had in­dulged to youthful Lusts, delighted in wicked company, liv'd in the prophanation of the Sabbath, and made a mock of every thing almost that was Serious. And this notwithstanding the counsels of his Friends, and some checks of his own Conscience: sadly bemoaning his forlorn state, as having little or no hope to find mercy at the hand of God; and penitently confessing his own willfulness and folly that procur'd it to himself: and thereupon cry'd out in the bitterness of his Soul, ‘Oh! had I believ'd and known, what now I do; I would have been more concerned to Secure my Everlasting Intrest; I would have taken more care to avoid Temptation; I would have imploy'd my Time to better purposes: and attended the ministry of the Word in another manner, &c. But [Page 27]I fear 'tis now too late.’ And then with the greatest impor­tunity did beg of God to pardon and forgive him, for the sake of Christ; then tossing from place to place, wring­ing his hands, and lifting up his eyes to Heaven, (with the affecting vehemence of a despairing Soul) did be­seech the assistance of those about him to seek to God on his behalf. ‘Oh pray for me, pray for me, for Christ's sake pray for me; That if yet Mercy may be had, the Lord would take pitty on a miserable Sinner. O my Sins are a burden too heavy for me to bear; I have Sin'd tho' God stood by and saw me: I have Sin'd tho' my Conscience did rebuke me for it; again, I have Sin'd, tho' I resolv'd to Sin no more; I know not what to do, or which way to turn, &c.’ for with such words as these did he bewail himself, and signifie the horrors of an ac­cusing Conscience. Nevertheless, for the support of his Re­lations, and the encouragement of all returning Sinners, I am willing to add, That a little before his change (which was suddain and unexpected, when his Friends began to entertain some hopes of his recovery) his Spirit was more compos'd and calm, his distracting Terrors much abated; and the overwhelming fears of Death and Judgment very much subdu'd and overcome.

In his confessions of sin, he own'd and aggravated his crimes with the greatest freedom, with a deep re­morse of Spirit, and an hearty serious sense and feeling of what he spake. He did not go about to palliate or excuse his former wickedness, to lessen or diminish it, by shifting the blame on the subtilty of the Devil, the bias and inclination of a bodily Temper, the Corrupution of humane nature, or the persuasions of Evil Company, &c. altho' this last he did very much lament, as the greatest snare to his Soul, and a principal occasion of his youth­ful sins, and apprehended Ruine.

Among other sins which an accusing Conscience told him of, one that did more particularly affect his heart, and burden his soul, was the sin of Lying; I mention this, with an unfeigned desire, that all young Persons (Ap­prentices especially) would remember this Example, and resolve against it.

There is one thing more, which I named first, and would here take notice of, I mean his Scoffing Humour; and this he acknowledged with a great deal of remorse and shame; that when first he was an hearer in this place, he came with a design to droll upon the Sermon, and deride the Preacher: But not meeting with any thing on which to break a Jest, or occasion mirth and laughter, nothing but what was serious, becoming the reverence and awful­ness of holy things, and suited to the solemn work and service of a Sabbath, he resolv'd to come again, and accordingly for some time did so, (I cannot say how long) with other thoughts of my Brethren and me, and of the serious plainness of this our way of worship, than his former Ignorance and prejudices would suffer him to admit; and thanks be to God he is not the only Instance of this kind.

Therefore I cannot but subjoyn, that as Religion is not the less excellent, because some Fools despise it; nor sin the less destructive, because there be some Atheistical Scoffers who make a mock of sin; neither is plain and serious Preach­ing, (with the purity and simplicity of Gospel-worshiop) any whit the more Contemptible, because some that sit in the chair of Scorners, deride and run it down; since these kind of Scoffers are usually such as cast off all thoughts of God and an after-reckoning, and are no way influenc'd by the consideration of a future Life; to whom Heaven and Hell are words of sport, and the Sacred Scripture mat­ter of derision.

For none, methinks, who are serious in the practice of Re­ligion, and make a conscience of their words and actions, should dare to make a mock of the worship of God, or those that joyn therein, whether Ministers or people: only upon the account of some little difference, from that method and way of worship, which they like best, when the substance and design of both is apparently the same, and believ'd to be so. Did men but understand what they profess by owning Chri­stianity; did they but believe what they understand; and pra­ctice what they pretend to believe, a meer Reverence and Just regard to holy Things, would most certainly give a check to this Scoffing Humour, in reference to those who cannot in all respects conform to their measures.

6. Lastly, Consider the dreadfulness and the Terror of this final Judgment, in its self, and its certain and immediate Consequences to every unprepared sinner, whether young or old.

When the blessed Jesus shall be revealed from Heaven, with his mighty Angels, to take the Throne by his Fa­ther's order, and Judge the World in righteousness; when he that stoop'd from Heaven to Earth, to be a sacrifice for sin; that watcht, and pray'd, and sweat drops of blood for you and me; that endured the Contradiction of sin­ners against himself, in the days of his flesh; suffer'd the Cruelty of men, and the Wrath of his Father, and the Curs­ed Death of the Cross, upon our account; shall come again as the Judge of quick and dead; we shall then have other thoughts of him and of our selves, than now we entertain.

Sirs, he now offers you a pardon, as the purchase of his Death, on easy, honourable, and advantageous terms; But it will be then too late, and in vain to beg it. He now warns you of your danger, and tells you, that the end of youthful lusts, is Death, and Judgment, and eter­nal Wrath. And then you shall know that he spake in earnest, and his words were true. Now as a merciful Re­deemer, [Page 30]he entreats you to be reconcil'd; he shall then be clothed with vengeance, and appear, to your confusion, as a Terrible Judge.

At first he came in the form of a Servant, to make our Peace with God, and was thereupon despised and rejected of men. But he shall shortly come again, to render ven­geance to those, that would not know him as a Prince and a Prophet, receive his message, and yeild obedience to his Holy Gospel. Now he offers life, eternal life, and begs your acceptance of it: but he will then revenge your ungrateful refusal of his offered mercy. Now he entreats you to be happy, and have compassion on your selves: But then he will be as deaf to your entreaties, as you have been to his; and that, though you should urge him with the greatest importunity possible, though you beseech him by the mercifulness of his Nature, by the freeness of his Invitation, by the Compassion of his Death, by the merit of his sufferings, by the kindness of his Sa­crifice, by the Grace of his Gospel, &c. Now you wil not believe his promises; but then you shall experience the execution of his Threatnings. Now you will not hearken to his advice and warning, but you shall shortly feel the sad effects of your contempt and obstinacy. Now you will not be constrained by his dying love; but ere long you shall know the power of his wrath, whether you will or no; for though at present he offer you life; yet upon your refusal, he will shortly pronounce the Sentence of Eternal Death; as yet he Invites you to him, but then he will bid you depart. Depart from me, ye cursed, into ever­lasting fire, prepared for the Devil and his Angels.

From that God, after whose Image you were Created, from that Saviour, who redeemed you by his blood, and from that Holy Spirit who would have sanctified you by his Grace.

Depart from me, and all hopes of Salvation by me. From me, and all the blessed Company of Saints and An­gels, that shall live with me for ever.

Depart from me, abandoned to an everlasting curse, (of which both Souls and bodies shall be the wretched unhap­py Subjects) into Inquisite Torments set forth by fire, and such as were originally design'd for the Apostate Spirits, of whom the Scripture doth suppose one to be the principal Ring leader of all the rest, and who are therefore termed his Angels.

They who tempted you to Sin, shall deride your folly, and triumph in your Rain; and be your Constant perpetu­al Tormentors, since the fire is unquenchable, and never goeth out.

Nevertheless, how dreadful soever this Sentence must needs be, it is not more intolerable in it self, than unavoidable to the Sinner: For where will you hide from his Alseeing eye? or how will you resist the force of his Almighty arm? as it will be in vain to think of supporting his wrath: so every whit as vain to Imagine a possibility of escaping it. Will the tears of a desparing Sinner extinguish the fire of Gods wrath, and quench the flames of Hell? will his wishing he had been wiser, in the least avail, when the Charge is proved, and the Sentence past? whither would you flee from the justice of the judge? whither? but to the mercy of a Saviour? But this Saviour is now the Judge, and become your Enemy: A sight of whom shall awaken the most slumbering Conscience, and make the never-dy­ing worm gnaw your very heart: when it shall mind you of the calls and invitations you refused, and the war­nings you slighted, revive the convictons you stifled, and re­member you of the vows you broke, and force you to re­flect on the vanities of your youth, and sadly look back on the time past of your ignorance and folly.

When for a light temptation, you run the hazard of this heavy punishment; when for a temporal pleasure you ventured an endless Torment; for a mixt delight, an un­mixed pain; for a momentary satisfaction, an eternal Wrath; for a short Sin, an everlasting Sorrow. O Eternity! Eternity! is it true, or rather can it possibly be false, that after millions of ages, under the wrath of God, it will not then be past the beginning of Sorrows, but an e­verlasting vengeance will be yet to come, and will ever be to come. O cursed be my wicked Companions that inticed me to Sin, and so to ruine; or rather, Curst be my own stupidity and folly, that I would not be perswaded to believe what now I know and feel. Oh that I were now on Earth again, and had the benefit of one months space, in order to a second trial! Oh that I had never seen the light, or that the Earth had open'd and and swallowed me up in my Cradle! or rather, Oh that in time I had received in­struction, and harkened to reproof; that in time I had believed what I was told so plainly, and warned of so Faith­fully, concerning God and his Righteous Judgment.

Now that this may never be the case of any one of us, let me conclude with the advice of the Prophet, Jer. 13.16. Give Glory to the Lord your God, before he cause dark­ness, and before your feet stumble upon the dark mountains, and while ye look for light, he turn it into the shadow of Death, and make it gross darkness.