A Sermon Occasioned by the Late Repentance and Funeral of a Young Man

“Rejoice, O young man, in thy youth; and let thy heart cheer thee in the days of thy youth, and walk in the ways of thy heart, and in the sight of thine eyes; hut know thou, that, for all these things God will bring thee into judgment.”

Notwithstanding our raanifold advantages for serious religion in our younger years, and the contrary inconveniences of deferring it to old age, or an indefinite hereafter; notwithstanding 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 the most, in their youth and strength, to forget their Creator, and themselves too! How prone to indulge carnal mirth and sensual delights, as supposing, by a fatal prejudice and mistake, that obedience to God would introduce melancholy, destroy the cheerfulness of conversation, and spoil the sweetness of human life; and thereupon refuse to bestow a serious thought about religion and mother world, till God, by sickness or a hasty death, summon them to appear before his bar. Upon which account, it cannot be thought unseasonable, upon all occasions, to remind 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 persons; namely, the death-bed repentahce of a young man lately deceased, who, for some time past, attended this lecture; I hope, at length, with some seriousness and profit, though at first he came only with a design to carp and scoff, 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 to 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 convince their judgments, and persuade their wills, and awaken their souls; that they may go away with other apprehensions and resolutions than they came, as this de« ceased penitent once did; whose repentance and fup neral may lead us to consider this affectionate apostrophe of the wise man in the text: “Rejoice, O young man, in thy youth; and let thy heart cheer 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 into judgment.”

For the coherence of these words with the preceding 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 pronounced upon this world, he 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 itself is vain and transient, our death inevitable, and that the days of darkness will be many, verse 8. And then confutes that unreasonable inference, which the young epicure is too prone to make from such premises; deriding his foolish pretence and play by an irony, and yet endeavouring to awaken his conscience, by declaring the certainty of an after-reckoning, and by a solemn citation of him before God’s tribunal. For to this purpose, we may suppose the young sensualist to retort the argument: * Are all things vain? Is life uncertain, and are death and darkness near? Let me then enjoy the light as long as I can; let me indulge my appetite, and please my senses, and gratify my lusts, and make the best improvement of this vain, this short, uncertain life. Have I but a little time in which to enjoy this world? Let me not make it shorter by a stoical reservedness; let me not lose this day, lest I never have another, but eat and drink, for to-morrow I may die.’

To which supposed objection, the wise man answers, in the words I have read: ^’ Rejoice, O young man, in thy youth, and let thy heart cheer thee in the days of thy youth:” that is, Let it do thee good, and bring thee joy; be as merry as thou canst, and take all the satisfaction thy lust can procure; if it be thought best, and most advisable to do so.’ — * “Walk in the ways of thy heart, and in the sight of thine eyes:’’ that is, * Having resolved upon a short life and a merry one, baulk nothing which thy last doth dictate; deny thyself nothing thy foolish heart can wish, or thy sensual appetite may crave. But know, for certain, a day of reckoning is at hand, when God will call thee to an account for thy sensual lust and youthful follies. However now thou mayest stifle the convictions of thy conscience by repeated debauches and lewd company; however now thou mayest 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 mayest flatter or delude thyself by the principles of a Sadducee, or please thy senses by the practice of an Epicure;’ “yet, for these things, God will bring thee into judgment:” that is, * Whether thou wilt or not, a scrutiny shall be made into thy past actions, and an account must be given of thine ill-speut 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, ver. 20. “Therefore remove sorT row 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: —

L In that Solomon makes use of an irony, and so, in mockery and derision, bids the young man rejoice. We may take notice, that sinful mirth, and sensual pleasure are no real and subslaulxal ‘^^^^^ ^V for a wise man to choose. It hath but the appearance and the name of joy; for what is truly so is no where to be had, without the fear of God, and the faithful keeping of his commandments.

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

III. 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 persuade young persons to stop in their course of sin, and to remember their Creator 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 expressed by an irony; 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 his commandments, is the Only cheerful and merry life.

1. That sinful mirth and sensual pleasure have but the appearance and name of joy. — Doubtless, the thought of joy carrieth argument with it to allure, as that of sorrow to dissuade: on which account we are commonly averse from serious practical religion in our younger years, as su]^^osing it would interfere with all the pleasures of human life and doom us to a perpetual mourning melancholy 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 ourselves with the shadow of joy, and the name of mirth.

It is true, he bids the young man here rejoice, and let his heart cheer him; but it may be understood as if spoken in perfect scorn and derision, as knowing well that all his mirth and cheerfulness must be false and spurious, vain and causeless, less in quantity and worse in quality, than the rejoicing of an upright Christian: for, as to sensual mirth, so grateful and charming to the generality of youth, either it depends upon their company, which sometimes begets quarrels, and wounds without cause, or proves not suitable to their humour; or else ariseth from ia particular temper of body, heightened 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 itself contemptible and base, as feigned and not sincere, as appearing and not real, as vain and without a foundation, as irrational and without a cause; and not contemptible only in itself, 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 it is not only sensual, but forbidden too; and as truly so in regard of the duration also, since it is easily disturbed and quickly gone.

How can it be imagined that a course of va “lw give a man any solid mirth, when the men themaelvei are at such a vast expense 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 joys of the epicure, which Job doth of the hope of the hypocrite, “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; and then must baffle their reason, and debauch their consciences, actually to enjoy them? For oftentimes a troublesome conscience lays so many rubs in 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 itself is its own punishment.

Look upon the young sinner, swelling in pride, or burning in lust, or drowning in sensuality; consider him racked with impatient desires, and burdened with unavoidable fears, lest his attempt be uusuccessful, or lest he be disappointed in the secrecy of the enjoyment, and his shame and folly be published to the world; and yet this is the merry life of the sensual epicure.

Besides, when, by a custom and continuance of sin, the devil is in full possession, and lust upon the throne, what tyranny doth it exercise! and what 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 I 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 yourselves to commit iniquity? What frequent vexations do you meet with from the disappointment of your hope; finding sorrow where you looked for joy, and offensive stench instead of a perfume, and a noisome weed in the room of a flower! Still something more, and farther, is thought necessary to your contentmenti 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 last night’s debauch? When there remains nothing but a sting in the conscience, where then, I pray, are 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 though, in part, you may have washed away the sense of former drunkenness by more wine, or think to drown the voice of your bosom 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 a harlot bite like a cockatrice. You shall hear its voice, and understand its errand, and feel a mortal qualm upon your spirits, from such convictionsTas.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 a sick-bed doth the agitation of their own disturbed thoughts set all in a flame 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 aught 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 prseludium of unquenchable fire, into which they are sinking; when the echo of their oaths and blasphemies (which struck through the name of God) shall pierce their souls with an intolerable remorse; when a tad reflection on their past profaneness, 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 ajodgnient to come* Now, if this be the ordinary state of their case, as most pertain it is, well might the wise man expose their mirth to scorn, and by an irony give them leave to rejoice.

2. .That the joy of a righteous, holy, person in the fear of God, and the keeping his commandments, i the only true and proper joy; and the life of an upright Christian the only cheerful and merry liFe.

Whereas some have inferred that, because there is a woe pronounced in Scripture to those that laugh, 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. Thfy might as well condude 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, than for a rich man to enter the kingdom of heaven.” For, as to that part of a Christian’s life which consists in the contemplation of spiritual things, the infinite excellency of the objects 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 ‘mixed with some uneasiness and trouble: but the

K 43 delights of a holy soul are pure and substantial durable and lasting, rising higher and increasing more .by the very enjoyment, 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 denied 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?

Are 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 rejoice. Are 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 God’s eternal wrath, enough to make him cheerful? He may then rejoice.

If the favour of God, and the acceptance of their persons and services with him, be sufficient reason to dissuade from sadness, they may then ^’ eat their bread with 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 whatsoever they ask, if the highest assurance from a Qod that cannot lie, 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 foretastes of everlasting joy, be enough to make them cheerful, they, and they only, have a right to be so, and that in every condition. Are they reproached and slandered? They may yet be cheerful, because “God will bring forth their righteousness as the light, and dear their integrity as the noon-day.” Are they afflicted by poverty, or sickness, or disappointment, in their designs and hopes? They may yet be cheerful, 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 cheerful, because ‘^ God will shortly tread Satan under their feet, and not permit them to be tempted above what they are able to bear.” Do they suffer for righteousness’ sake? They may yet be cheerful; yea, rejoice and be exceeding glad, and count it all joy, to receive such an honour. For there are promises, particularly referring to such a state, sufficient to encourage them; yea, to make them rejoice. Do they sometimes mourn with a godly sorrow? Yet they may still rejoice; since to consider the end and effect of that sorrow will give it a mixture of joy; and even their penitential 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 show how their faith, and hope, and love; their humility, meekness, and patience; their contentedness with God’s allotment, their resignation to his will, their satisfaction in his choice, their welUpleasedness with his order, their preparedness for every condition, their diligence in their callings, their moderation in the use of lawful things, and their innocency and haimle8sae«^lxipw€vT

k2 carriage and behaviour towards others, do all eoatribute to a cheerful and joyful life. ThereforCi well might the Psalmist tell us, “That the righteous shall be glad in the Lord, 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 “rejoice rather that their names were written in heaven.” And well might the Apostle command Christians to rejoice, (not by an irony, as Solomon here speaks to the’ young man, but) in the most real and proper sense: “Rejoice in the Lord always; yea, and again I say. Rejoice.”

Xhus much for the €rst general.

IL Let us consider, in that Solomon directs his discourse to the young man in particular, we hare 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.

Though 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 oflP by our infancy and childhood; though the longer we delay, the greater difficulty shall we meet with, whenever we set about it; though our whole life at longest (as soon as we are capable, and as long as we live) should be devoted to God, and it is all little enough, if we consider its relation to our eternal state; though the sooner we begin, the -more wel-, come we shall be, and the more acceptable our obedience: yea, though an early piety be the only hopeful method to prevent the hazard of a sudden

2«l

death, and the uncomfortable reflections of old age, and the intolerable pangs of a death-bed remorse; yet such 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 persuasions of evil company; ‘we are usually so proud, ignorant, and inexperienced; 60 rash, hasty, and unadvised; and so easily infected with Sadducism and the principles of infidelity; so loath to assent to any such premises, whose conclusion will infer the necessity of changing our present course; that such, of all others, do most need a serious admonition to remember their latter end, and final judgment, lest, through the temptations of sensual mirth and pleasure, they put the evil day far’from them.

For, alas! how seldom 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 should be enough to drown all other thoughts, as the noise of a cannon 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 toys and trifles, sports and recreations, and the vanities of fools and children, possess our hearts, and employ our time, neither looking behind us to what we have either done or been, nor before us, whither we are going, and what, in all likelihood, will be the perfod 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; they will not be persuaded, but that it is time enough to think of death, when they are arrested by sickness or withered by oI4 age. Let them be concerned about another world, who are leaving this. Their blood now is warm, and their spirits are 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 vessels at their €rst launching out have been dashed 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 fixed and resolved in their way; his principal endeavours, therefore, are levelled 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,

III. 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 Creator in the days of their youth.”

There are many might be drawn from this passage; as, that there is a judgment to come, that young persons shall be brought to judgment, that God will bring them to judgment, the God who made them, whom they forgot and neglected, who neither wants power nor will to make good his word, that “for all these things,” for all the ways of youthful lust and folly, “thou shalt be brought to judgment.” Primarily for our affections and thoughts, for “the ways of our hearts,” and for the works of our hands, and the words of our mouth, as proceeding from them. And, that this is so unquestionably certain, that all might know it, and of so much consequence, that, even in youth, it should be known and considered.

To enforce this argument, I might here remind 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, and the consequences of it, will be the more severe.

I might tell you, that 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 your lives, to direct your choice and govern your 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; your capacity of greater service to God now, and the 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 peaceful 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 comprised under the following particulars:

1. Let young persons consider, that) notwithstanding their present mirth and jollity, yet the judgment of God is infallibly certain. It is an unquestionable, undoubted truth, that ‘^ for all these things God will bring thee into judgment.”

2. Consider that this judgment is near at hand, and will shortly take plaoe.

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

4. Consider that in youth and health is the fittest time to prepare for this judgment of God.

5. That if, through the temptation of carnal mirth and youthful lust, you neglect your preparation, it is more than probable, that your passage, by death, to this judgment of God will be very uncomfortable and full of horror.

6. That this judgment itself and its immediate consequences, will be intolerably dreadful to unprepared sinners, whether young or old.

1. Consider that, notwithstanding your present mirth and jollity, yet this final judgment is infallibly certain. “Knowing the terror of the Lord,” said the Apostle, and know, that, for these things, God will bring to judgment. What is here afiSrmod concerning persons is asserted likewise concerning things in the next chapter, ‘That God will bring every work into judgment, with every secret thing, whether it be good or whether it be evil:” methinks I need not tell you, that the doctrine of this judgment ts declared in Scripture with the greatest plainness, confirmed by the strongest evidence, and pressed. upon the conscience with the roost enforcing arguments; or that most of the objections on the behalf of the Sadduoee, and the sensual epicure, are so very weak and trifling, that, if their lusts were not stronger than their arguments, they themselves would be ashamed to offer them.

For whosoever 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, though his absolute omnipotence doth assure us that he can, and his invariable truth (having declared his purpose) that undoubtedly he wilL

And can we think that all the assurance of this judgment of God, which the Scripture gives us, that all those plain assertions concerning the Judge him*- self, 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 certain truths, which will take effect according to their natural meaning? Oan we suppose that the whole account is perfect fiction and mere romance? Contrived 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 judgmeot-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 control of human laws?

k3

Is it not necessary to manifest the righteousness of 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 show and mockery.) Is it not necessary, for the vindication of religion from that contempt and scorn that js poured upon it? Is it not necessary, to unriddle jthe mysteries of divine providence, and disclose the -secret wickedness of hypocrites, and put a difference between those that serve him and thoe that refuse to do so? Necessary, moreover, to rectify the mistakes and false opinions that are abroad in the world concerning God, and Christ, and holiness, and sin, and to put an end to controversies, and determine the differences 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 shall not one serious thought of the certainty thereof give a check to your carnal 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,” 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, pand fly into the devil’s arms, in the pursuit of their youthful lusts, though they have been told so plainly, and warned 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 awakened till they find it to be so I Who will not acknowledge this judgment of God till they know the dreadfulness and terror 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, joined 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;” how concerned 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 die, and give an account of his stewardship, though he allow himself Utile or none to prepare for death and judgment. Our youth and strength are quickly gone; we soon decline and languish into dust; as soon as we begin to live, we are hastening to the end of our life. As a candle, as soon as it begins to burn, or an hour-glass, as soon as it is turned, doth hasten to its end: (our life withering like a flower, and passing like a watch dn the night.) We must die 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 wiae man. calls them) do still draw near, and will tuickly overtake u«, whether we eat, or drink, or ^leepi 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 pre|»are for death and judgment, or whether we despise and avoid such thoughts; and yet how d the most spend their youthful days in vanity and KiUt with a careless neglect of God and their salva tion, ^’ in glutto&y and drunkenness, in chamhering and wantiyiness, not putting on the Lord Jesus, nor walking in his Spirit, but making provision for the flesh to fulfil the lusts thereof;” as if this day of the LfOrd 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 cannot be long ere all the world must receive their doom I

A believing thought of this would certainly im«- bitter the pleasures of sin, would quench our fond desires, and check our foolish hopes, and spoil the relish of our carnal joy; would blast the beauty and darken the lustre of worldly greatness; would saddeti the delights, and weaken the temptations, of fleshly pleasures; for what satisfaction can that man take in jovial company, iti the pastimes of children and the laughter of fools, who is verily persuaded that, ere long, he must appear to judgment? How can he be enamoured of this earth, and, after serious deliberation, be fond of outward grandeur, who be* lieves and knows that shortly the earth itself shall be burnt up, the trumpet of the archangel sounds and our glorious Judge summon all mankind be£oce his bar by that thundering voice, “Arise, ye dead# liMd come to judgment!” Aud ean we grant day of the Lord to be not only certain, but near at band, and not think it time to prepare for our solemn appearance? Shall we contradict our principles, aod 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 believe it; the second, from the unsuitableness of our prac-> tice» in case we do.

3. Consider, that your summons to this judg* tnent of God may be sudden and unexpected, and overtake you unawares: when God will require your souls to appear before his tribunal, how soon or sud* denly he will do it, you cannot say« The time and place of our death, in kindness and wisdom, are con-* cealed from us, that we may every where stand upon our guard, 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, saith of God, “He is thy life, and the length of thy days;” that is, the shortening or prolonging of thy days is in the hand of God. Hence some are taken the first hour, and some at the third, and aoQM at the sixth, and some at the ninth, and others let alone till the eleventh, but thi« is a great uncertainty; for we may be ^urpnsed. Inmimerable accidents attend us every where, that may blot our names out of the book of life, and suddenly confine US to the chambers of death. It may be, this day we are joviid and in health, among our friends and worldly affiiirs, and to-morrow arrested with a sum* moot to judgmetkU Jo the moxning, lti a Oa*^^ earthly honour, riches, or delight, and in the evening, laid out for our funeral, by various accidents, not now foreseen by us or by 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, though we read in Scripture of the “sinner of a hundred years old, that he shall be accursed,” yet have we no example of one in a thousand that live to that age. This young person, whose funeral occasioned my discourse, not many days since, was as strong ftnd healthful, and as likely to live as any of us; and it is a very great question, whether you and I may have so much time and spaoe, to repent upon a sick-bed, as he had, who enjoyed his senses and the use of his reason to the very last. This day, therefore, cannot be too soon to prepare, because to-morrow may be too late: every unprepared sinner being exposed to as many hazards of everlasting destruction, as there may be accidents to surprise him with a sudden death.

4. Consider, that in 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 usilially accompany that state; the hardness of their hearts by a custom and continuance of 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 persuade them:) such considerations as these, should be enough to discourage us from adventuring to delay.

Besides this, how can such persons expect to find acceptance with God in the dregs of their time, ’ after the mispending of a whole life to bis dishonour? For, though I would not discourage their utmost endeavours, and through the mercy of God in Christ there is hope enough to prevent a total despair; yet, what can we suppose should be the substance of such a man’s prayer, but to this effect?

“Lord, I have wasted my days in sin, and sacrificed the flower of my 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 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, though I did obstinately deny obedience to thy earlier calls, and wilfully refused to return sooner; though now my strength, as well as my body, is bowed down to the grave, and I am hardly capable of doing thee any service, yet deny me not, O Lord, to live with thee in the other world, though I. have lived so long without thee in this.” What prevalency, do we imagine, is there like to be in so weak an address? Without a sovereign, extraordinary grace, to relieve the exigence of such sad and discouraging circumstances, how little hope is there when you cannot consider upon any subject for a quarter of an hour without manifold interruptions?

And then as to health; that for certain is the most proper time to prepare for judgment: let us but suppose the young sinner seized by a &X. oil %^- titM; if the acuteness of the dismise do not influence

the brain and cause a delirium yet is that a time to repent, and make your peace with God, and provide for your appearance before his judgment-seat? ibr usually the understanding is then clouded, thefisney then disturbed, the passions disordered, and the thoughts distracted.

Consider seriously what is wont to be the hurry of a violent distemper; suppose restlessness, through heat, or pain, or want of sleep; or auppose the physician should mistake thy case, or the devil use bis subtlety and malice to deceive or terrify thy guilty soul; and then tell me whether a sick-bed 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? Besides, it is the case of many, that the nearer they approach to death, the less apt they are to believe it; and so perish in their security, being totally unconcerned about a future judgment*

3ut, supposing the free use of reason, and an awakened apprehension likewise of what refers to their immortal souls, and their eternal abode, I then add,

5. That if, through the enticements of youthful lusts, you now neglect to prepare, it is very probable (and you may justly fear it) that your pasage by fcath, to this judgment of God will he very uncomfortable and full of horror. Whether repentance on the brink of the grave, after a wicked life, may be saving or not is not the question* Through an extraordinary act of grace, (whereof the penitent thief was an instance,) it cannot be denied 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 death-bed, bow can they, in an ordinary way, be assured of their sincerity? It is therefore probable, that their last sickness will be very uncomfortable, though their repentance should prove sincere, and their souls he 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 comes too late to meet with that mercy they so long abused: suppose he tell thera, that it is idl owing to their fears of death, and the apprehended dreadful consequences of dying: if he should tell them, that the pleasures of sin are lost, and so the bait to entice them gone; that every thing about them looks sad and mournful, and such a change of their condition, from health to sickness and the gates of deaths must needs alter their resolutions and thoughts. If he should tell them 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 woald still be the same as ever they were; which is too sadly probable, from the many examples of those who have returned to their former sins, as soon as they returned to their health, and left all their repentance, their holy thoughts, and good resolutions, in that sick-bed, where at first they took them up. If the devil suggest such a temptation as this to the sick penitent, who hath hitherto walked 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 con* aider 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 his approaching vengeance. When they cannot but apprehend that their sinning season is now expired, 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 sensual joys (which are fled as a shadow, and vanished like a cloud of smoke) shall give you an inexpressible remorse and shame, having bartered away your souls for sUch a thing of nought, and ventured your eternal salvation, and for ever lost it, for a trifling lust.

“Was my God, my soul, and my salvation, of no greater value (will you then be forced to say); of no greater value, than so easily to be parted with for the short satisfaction of a brutish forbidden pleasure?

Must I leave this world I loved so dearly, and bid adieu for ever to all its enjoyments? Are all my good days past? Is all my mirth and joy concluded, and nothing but eternal sorrows to be expected? .Must all my mirth and laughter be exchanged for tears and howling? My ease and pleasure for insupportable, remediless torments? Must my guilty soul be thus torn from my body, and from all things in which it took delight, to be dragged and hurried to a dismal place, where it will hate to Jive, and yet cannot die? Must I sport, and sing, and revel it, no more? Must I brave it out in pride no longer, and relish the delights of sense no more, no more, for ever? And, which is worse, infinitely worse, must I make my appearance before my offended Judge, whose threatenings I derided, whose wrath I provoked, whose commands I contradicted, whose servants I reproached, &c.? Must I now appear before the dreadful tribunal of this just, this holy, this inexorable Judge? Is there no hope of escaping in the crowd, and so avoiding a trial? Or is there no possibility of an excuse, when arraigned before his bar? Or is there no method to be found to evade the exexution ofliis terrible judgment? Must I hear, and hear to my confusion, that epitome of hell comprised in a sentence; ^’ Depart, depart from me, ye cursed, into everlasting fire!” Oh! what shall I be able to say for myself, when my own conscience brings the charge, and reads the indictment, and I cannot disown or deny one article of what I am accused?”

All the mercies you have received from God; all the instructive afflictions you have at any time met with; all the awakening sermons you have heard; all the motions 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 threatenings of his wrath, which you have slighted; your knowledge of your danger, your time and spac 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 yourselves, may all be mustered up to your awakened thoughts, to seize your soul with horror and confusion, when you are called, by death, to pass to this judgment of God.

And now, Christians, it is probable you may sup* pose and hope this will never be your case; yet the present instance of this unhappy youth may convince you that it is possible, and more than possible. For though I never saw him, (to my knowledge,) save on his deathpbed, yet having expressed his own desires, that others might take warning by his example, 1 need not scruple to acquaint you, (with what I learned 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 concerned at his own unprepareduess, in his last sickness; most heartily confessing, with many tears, that he had indulged in youthful lusts, delighted in wicked company, lived in the profanation 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. He sadly bemoaned his forlorn state, as having little oi no hope to find mercy at the hand of God, penitently confessing his own wilfulness and folly that procured it to himself; and thereupon cried out, in the bitterness of his soul, to this effect: “Oh! had I believed and known what now I do, I would have been more concerned to secure my everlasting interest; I would have taken more care to avoid temptation; I .would have employed my time to better purposes, and attended the ministry of the word in another manner, &c. but I fear it is 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 bands, 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 pity on a miserable sinner. O my sins are a burden too heavy for me to bear! I have sinned, though God stood by and saw me; I have sinned, though my conscience did rebuke me for it; again, I have sinneds though I resolved 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 signify 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 sudden and unexpected, when his friends began to entertain some hopes of his recovery,) his spirit was more composed and calm, his distracting terrors much abated, and the overwhelming fears of death and judgment very much subdued and overcome.

In his confessious of sin, he owned and aggravated his crimes with the greatest freedom, with a deep remorse of spirit, and a hearty serious sense and feeling of what he spoke; he did not go about to palliate or excuse his former wickedness, to lessen or diminish it, by shifting the blame on the subtlety of the devil, the bias and inclination of a bodily temper, the corruption of human nature, or the persuasions of evil company, &c. although this last he did very much lament, as the greatest snare to his soul, and a principal occasion of his youthful sins and apprehended ruin.

Among other sins, which an accusing conscience told him of, one that did more particularly aSect 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 a hearer in this place, he came with a design to jest upon the sermon, and deride the young preacher; but, not meeting with any thing on which to break a jest, or occasion mirth and laughter, nothing but what was serious, and suited to the solemn work and service of a Sabbath, he resolved 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 subjoin, that, as religion is not the less excellent, because some fools despise it; nor sin the less destructive, because there are some atheistical scoffers who make a mock of sin; neither is plain and serious preaching (with the punty and simplicity of gospel worship) any whit the more contemptible, because some, that sit in the sbair of scorners, deride and run it down; since this kind of scoffers are usually such as cast off all thoughts of God and an after-reckoning, and are no way influenced 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 join 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 are apparently the same, and believed to be 30. Did men but understand what they profess by owning Christianity; did they but believe what they understand, and practise what they pretend to believe, a mere reverence and just regard to holy things, would most certainly give a check to this sco£Biig 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 itself, 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 stooped from heaven to earth, t6 be a sacrifice for sin; who endured, the contradiction of sinners against himself in the days of his flesh; suffered the cruelty of men, and the wrath of his Father, and the cursed death of the cross, upon our account; when he shall come again as the Judge of quick and dead; we shall then have other thoughts of him, and of ourselves, than wv now 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, he entreats you to be reconciled; 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 by men. But he shall shortly come again, to render vengeance to those that would not know him as a prince and a prophet, would not receive his message, and yield obedience to his holy gospel. Now he offers life, eternal life, and begs your acceptance of it; but he will then punish your ungrateful refusal of his offered mercy. Now he entreats you to be happy, and have compassion on yourselves; but then be 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 the gospel, &c. Now you will not believe his promises; but then you shall experience the execution of his threatenings. 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 not; for, though at present he offers you life, yet upon your refusal, he will shortly pronounce the sentence of eternal death. As ye he invites you to him, but then he will bid you dcipart: “Depart from me ye cursed, into everlasting fire, prepared for the devil and his angels.”

From that God, after whose image you were created, in whose favour stands your life; from that Saviour, who redeemed you by his precious blood; and from that Holy Spirit, who would have sanctified you by his grace.

“Depart from me,” and from 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 exquisite torments

set forth by fire; and such as were originally designed

for the apostate spirits, of whom the Scripture doth suppose one to be the principal ringleader of all the rest, and who are therefore termed “his angela.”

They who tempted you to sin, shall deride your folly, and triumph in your ruin, and be your con* stant perpetual tormentors, since the fire is unquenchable, and never goeth out. “The wicked shall go away into everlasting punishment, as the righteous into life eternal.”

Nevertheless, how dreadful soever this sentence must needs be, it is not more intolerable in itself than unavoidable to the sinner; for where will you hide from his all-seeing 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 despairing sinner extinguish the fire of God’s 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 passed? 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 you shall be minded of the calls and invitations you refused, and the warnings you slighted; the convictions you stifled, and the vows you broke; and you be forced 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 ran the hazard of this heavy punishment; when, for a temporal pleasure, you ventured an endless torment; for a mixed delight, an unmixed pain; for a momentary satisfaction, an eternal wrath; for a short sin, an everlasting sorrow. Oh! 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 enticed me to sin, and so to ruin; or rather, cursed be my own stupidity and folly, that I would not be persuaded to believe, what now I know and feel! O that I were on earth again, and had the benefit of one month’s space, in order to a second trial! O that I had never seen the light I Or that the earth had opened and swallowed me up in my cradle! or rather, O that in time I had received instruction, and hearkened to reproof! Oh! that in time I had believed what I was told so plainly, and warned of sa 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, “Give glory to the Lord your God, before he cause darkness, and before your feet stumble upon the dark mountains, and while you look for light, he turn it into the shadow of death, and make it gross darkness.”