An Exhortation to Youth to prepare for Judgement. A SERMON Occasioned by the Late REPENTANCE AND FUNERAL OF A Young Man, Deceased September 29. 1681.  ECCLES. I. 12. 
Remember now thy Creator, in the days of thy youth, while the evil days come not, nor the years draw nigh, when thou shalt say, I have no pleasure in them.  
LONDON: Printed by J. G. for Benjamen Alsop, at the Angel and Bible in the Poultry. MDCLXXXI.   

TO John Bawdon Esq  
SIR,  
IF either the Preaching or publishing of the following Sermon; may be any way useful to promote the great design of doing good; if the seriousness of the Subject, or the weight of the Instance that gave occasion to it, may awaken any one Soul to prepare for his final judgement: I know you will hearty rejoice and bless God with me; and as readily pardon my defects in the management of so important a Theme: and the rather, since I endeavoured only to convince and persuade an attentive Auditory, (consisting mostly of young persons) without the least intention of appearing in Print; as knowing very well, that what may be acceptable to a Christian ear, when pronounced from the Pulpit, doth often fail of being so, when perused afterwards by a critical eye. However, the Impression once consented to, I ought to address it to no other name but yours; being Conceived and Born in your House, as well as Preached in your hearing; especially, when 'twas proper for me to prefix an example of the Connexion between seriousness and cheerfulness. For having discoursed somewhat concerning the Mirth and Joy of a Christian Life, as well as of the unreasonableness and vanity of sensual pleasures; it seemed necessary to confirm that Truth by a lively Instance: And were there nothing else to recommend the practice of Godliness, but that tranquillity and peace of mind, that calmness and serenity of spirit which follows a good Conscience, and is the only true ground of a cheerful conversation; the argument were very pressing. But I need not mention this, save to let you see the excellency of your choice, and thereby encourage others to make the same. And none, Sir, that understand my obligations to you and to your excellent Lady, will judge me guilty of the usual flattery incident to such Dedications; if I take this first opportunity to avow my Debt of Gratitude and Honour to you both. And such I must profess it, as is exceeded only by the Duty owing from Children to their natural Parents; my loss of whom, your respects and kindness have in great measure undeservedly supplied.  
I have only to add, that as the mention of your Name will doubtless invite many to read the Sermon, who would otherwise be apt to throw it by; so, I am told, I shall lose other Readers, by concealing that of the person, on whose account it was Preached. To which I have this to say, that his name and quality, his life and Conversation, the circumstances of his sickness, and his temper and expressions on his deathbed, are sufficiently known; to obviate the least insinuation of a Forgery, as to what I have related concerning him. And as to what I have not recited, the Readers benefit would be as unconcerned in the publication, as his curiosity is like to be dissatisfied, if he expect any other Reason of its concealment.  
I am,  
Honoured Sir, Your most Affectionate, Most obliged, Humble Servant, JOHN SHOWER.   

TO THE READER.  
WE reckon it a piece of justice to the Author of this Sermon, to believe, and (according to that belief) to testify, that the occasion itself did against his own inclination extort from him the publication of it.  
For when the conflict was only between the Modesty due (indeed) to his years on the one hand, and sense of Duty on the other (upon the concurrence of a general Obligation, and a present discerned opportunity to promote the eternal good of Souls) the determination of the matter this way could not seem difficult to an impartial, unbribed Conscience.  
Wither the Discourse itself, the occasion, and all circumstances taken together have any aptness to serve that end, must be left to the Judgement of such, as shall read, and consider; with whom the Discourse must speak for itself. And what it had reference to, will, we cannot doubt, appear not very considerable only, but be highly grateful also to all Pious and Good men. For tho' the Sermon import a relation to a Funeral, the Death of the Person had nothing in it so mournful, as his Repentance to Life will have with it of Satisfaction, and thanksgiving to God, with all, that are of a Serious, and Religious inclination.  
Nor can it enter into our thoughts, that any, to whom that Character belongs, will behold the instance of a Soul (as Christian Charity will believe) rescued out of the Snare of the Devil, and translated to Eternal Bliss with a slight, or much less with an evil eye; only because it was not by their means, or not by one, in all things, of their mind and way. Or that what is the Joy of Angels, can be the Offence, and Grief of good men.  
It is surely not possible, they can be so fatally divided between Paul, and Apollo, and Cephas, as utterly to forget our higher common Relation to Christ! For do we not all know, we were Baptised into his Name, and not of this or that (imagined) head, or Master of a Sect?  
But though that transcendent Relation be not quite forgotten, there is too much cause to apprehend, and lament that it is not remembered, and considered enough. And to reflect on it as one provoking cause of God's withholding his Spirit, in so great part, from the Ministry of his word; and of the consequent paucity of Conversions, and abounding wickedness of the time; that there is so great a proneness, in many, to subject the sacred Ministry to the serving of some private mean design, more than that of the common Christian Cause, and Interest; to proselyte men to themselves, rather than Christ, and make them more exact Formalists of their own Mould and Fashion, rather than good Christians. To teach them rather to deny or embrace this or that frame, and set of Rites and Ceremonies, than to deny ungodliness and worldly Lusts, and to live Soberly, Righteously, and Godly in this present World. And more earnestly to inculcate, and press upon them the things wherein we differ, than the unspeakably greater, and more momentous things, wherein we are agreed; and whereof the Dead, Carnal, dissaffected heart of man far more needs the most earnest inculcation.  
It may well be apprehended the Holy God will be jealous in this case. And while we hearty join not, and do not accept and rejoice in each others help and concurrence (though in somewhat different methods, which for the present we cannot give remedy to) in the pursuit of his ends, we have no reason to think it strange, if he leave us to labour in the Fire, and weary ourselves, to no purpose, in the pursuit of our own.  
But let us make it our business to recover as many Souls as we can to God; and when any are regained, and born anew (according to that ancient Idea of having all Children taken for the Children of the Commonwealth) let us, whoever was the happy instrument, account they are neither mine, nor yours, but the Children of the Christian Church, of the Commonwealth of Israel, the Sons of God, and a part of the Redeemers Seed. How great will the common Joy be upon all such occasions! And God will rejoice over us all, to do us good with all his heart, and with all his Soul, and to use us for the doing of much.  
His Co-operation and Blessing may then be cheerfully expected, when our united strength and endeavour is aimed all one way; and directed to ends great and noble, worthy of God, and which he will not disdain, or count it dishonourable, and unfit to concur unto.  
It will surely one day come to this. Nor is it to be despaired of, but that the late work of God's Grace upon this young man (though since prematurely taken away) may be the earnest and pledge of more, of the same blessed kind; and this Birth, part of the first Fruits of a Pious Generation to succeed; wherein Religion shall live, and be transmitted in greater rigour, to them that shall come after.  
Our hope lies mostly among such. And we earnestly desire you that are young, and in the prime of your age and strength, seriously to consider, how much the stress of a Religious Interest for future time in England depends upon you. Which that you may to better purpose; consider also, how much you, more peculiarly, have of present hope in your own case. God hath a kindness for your Age; makes his first applications to you, at your entrance upon the common affairs, and business of humane Life, that you would then bethink yourselves of him, as your Creator, and consider how you came into the World: whence it would not be difficult to collect for what. He covets the beginning of strength, his Soul desires the first ripe fruits. And you have reason to be confident, that what he seeks, he will accept, if you consecrate them to him (as the first fruits were the sacred devoted part.)  
Some of you may perhaps, already discern in yourselves vicious inclinations, but your vices are not yet so deeply rooted, nor are so fixedly habitual, as theirs, who are grown old in Sin and estrangement from God. You have not so oft grieved his good Spirit. You have not resisted so many checks of Conscience, nor stifled so many convictions, as many others have.  
You have a merciful God to deal with. Those are his own words, Prov. 1.23. (and spoken more especially to such as you, as you will see, looking back to v. 4.) Turn ye at my reproof: behold I will pour out my Spirit to you. Unto that great God, the Maker and Lord of Heaven and Earth, you have been solemnly devoted. Consider how great and awful names, the name of the Father, and of the Son, and of the Holy Ghost were in your Baptism, named upon you! You are as truly obliged hereby, as you are to your natural Prince; though, perhaps you have not, as yet, taken, in your own Persons, the Oath of Allegiance. You would think it a reproach, and it would probably prove a ruin to you, to begin your course of commerce in the world, with Treachery and Falsehood. Is it more Just, or Prudent, and Safe, to deal deceitfully with your God, than with men?  
Do not think he is to be less the object of your Love, Fear and Obedience, for that you see him not; How many Subjects in England have never seen the face of their King? and are they the less bound to be Loyal and Obedient? And how are you bound, but for the sake of this invisible Lord, and in him?  
You have, not seen your own Soul, (or whatever you will call the vital Principle in you) which yet you are sure you have; for can you not distinguish your living body from a dead? are you not sure you live? and do you not love your own life, tho' you have not seen the very Principle itself, which you live by? the God you have not seen is as near you. In him you live, move, and have your being. You have great encouragement and obligation to seek the Lord, that you may even feel, 
Acts 17.  and find him out, who is so little far from any of you. You are his Offspring, as the Holy Apostle tells you, in the words of an Heathen, that you might understand it to be no new, or strange notion; but, even then, ancient and common. He is the Author and Parent of your Life and Being. It is unnatural to affect distance and strangeness to your own Father. It is through the high excellency of his nature, that you see him not. And he is the object therefore of your more excellent faculties. You have a mind capable of knowing him, and a will of choosing him for your God, if they were made pure, and holy, and aright directed towards him, which his Grace, and Spirit can soon effect in you, when you seriously seek, and rely upon them.  
'Tis of greatest concernment to you to have his Favour, in whose Power you are, and in whose Hand your Breath is. And can you be exempt from his Power, who made you, and all things? if you doubt whether he can dispose of you, reward or punish you, was not the making of this World a greater thing? you cannot be so imposed upon, if you use your understandings, as to be made believe, that it made itself. For could you, if you were not, make yourselves? and were it easier for all things, than for you?  
And you may sensibly perceive, if you will but reflect, and use your thoughts, that you are Subject to a Superior, overruling Power, that there is a Lord over you, and that you live not according to your own wills. For are you never sick against your wills, or in pain against your wills? and do you not know you must one day die, tho' you be never so unwilling? is it not better to have that mighty Lord your Friend, than your Enemy? in his Favour is life. And he is in a Redeemer reconcileable to you. Read seriously, 2 Cor. 5.17, 18, 19, 20, 21.  
Kingdoms and Nations are thrown into confusion, if he be displeased, and no course be taken for seasonable reconciliation. 
* Jer. 18.7.8.9, 10.  And can you stand before his anger? he hath long been England's God, your God, and your Forefathers. Do not you, in your own minds, esteem that wise and sage counsel, thy Friend, and thy Father's Friend, forsake thou not. 
* Pro. 27.10.  How much more thy God, and thy Fathers God It lies upon you, whether he shall continue the God of England! The parental right derived unto young ones, continues the visible relation, while their nonage lasts, and incapacity to treat and capitulate for themselves. But can you think, when you are capable, your interest by your Parents can avail you any thing against your own personal rejection of God? No, not tho' Abraham were your Father, if you should finally show yourselves rather a generation of Vipers: Which we have great hope God will mercifully forbid.  
But if England's Youth should generally (tho' not all at once, as they come not to be such all at once) against their Baptismal Vow, cast off God, here is an intercision of the line, and an end of the relation between God and us. If therefore you love your Country, you will love God, and study to please and serve him with your whole heart.  
If you love your Prince, you will do so; for would you have him to be (yea would you make him?) the Head of a destitute People, forsaken of God?  
And how would you propose to yourselves to live your days, and spend your time in the World, without God? What, in eating, and drinking, and pleasing your Flesh till you die? would you not take it for a scorn, and ignominy to you, if one should tell you, you were born for no higher purposes? and are capable of no higher?  
But how dare you think, without knowing, and becoming specially related to the God of your lives, of dying, and passing into an unknown World? Peruse seriously the ensuing discourse (that we longer detain you from it) 〈◊〉 if it signifies any thing to your better preparation for Death and Judgement; and (in Order thereto) to your holy, and more useful, comfortable life on Earth; It will answer the Author's Design, and (with his) the desires and prayers of  
Your Affectionate Friends and Servants in our Lord. 

JOHN HOW.  
V ALSOP.     

ERRATA.  
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A Funeral-Sermon.  Ecelesiastes XI. 9 
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 judgement.  
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 sickbed 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 melancholy, destroy the cheerfulness of conversation, and spoil the sweetness 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 judgement.  
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 passed 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 judgements, and persuade 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, Rejoice, o young man, in thy youth, and let thy heant 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 to judgement.  
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, 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 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 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 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, 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, 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, balk nothing which thy lust doth flictate; deny thyself 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 thy sensual lusts and youthful follies: However now thou mayst stifle the convictions of thy Conscience by repeated debauches and lewd company; however now thou mayst 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 mayst flatter, or delude thyself by the principles of a Sadducee, or please thy senses by the practice of an Epicure; yet for all these things God will bring thee to judgement. q. d. Wither 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 Irony, 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 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 judgement, 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 judgement 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 of his Commandments, is the only cheerful 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 dissuade; 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 melancholic 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.  
'Tis true, he bids the young man here rejoice, and let his heart cheer him; but it is 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 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, 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 foundation, as mational 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 'tis not only senfual, 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 sin can give a Man any solid mirth! when the Men themselves 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 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 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 unsuccesful, or lest he be disappointed in the secrecy of the enjoyment, and his shame and folly published 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 yourselves to commit iniquity, 
Jer. 9.5.  what frequent vexations do you meet with from the disappointment of your hopes, finding sorrow, where you looked for joy; an offensive stench instead of a perfume; and a noisome 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 night's 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 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 an Harlot by't like a Cockatrice. 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 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 preludtum of unquenchable Fire, into which they are sinking. When the echo of their Oaths and blasphemies (which stuck through the Name of God) shall pierce their Souls with an intolerable remorse. When a sad 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 a Judgement 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 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 is the only true and proper Joy. And the Life of an upright Christian, the only cheerful and merry Life.  
Whereas some men have inferred, that because there is a Woe pronounced 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. 16.24  than 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 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 delights of an 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 befall 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?  
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 rejoice. 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 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; 
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'er they ask; if the highest assurance from a God, 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 right have 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, 
Psal. 27.6.  and clear their Integrity as the noonday Are they afflicted, by poverty, or sickness, or disapointments 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; 
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 Cheerful; yea, rejoice and be exceeding glad, 
Jam. 1.2.  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 may they 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, how their humility, meekness, and patience, their contentedness with God's allotment, their resignation to his Will, their satisfaction in his Choice, their well pleasedness 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 harmlesness in their carriage and behaviour towards others, do all contribute to a cheerful 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 rejoice rather that their names were written in Heaven. 
Luke. 10.20.  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.  
Thus much for the first General.  
2. Let us consider, in that the Wiseman directs his discourse to the Young Man in particular, 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 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; 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 loath to assent to any such premises, whose conclusion 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 Judgement, 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 Judgement, 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 likelihood 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 by sickness, or withered 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 Vessels at their first launching out have 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 Judgement, 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 Judgement. And therein what Arguments the thoughts of a future Judgement may rationally suggest to damp the carnal mirth of young persons, and persuade them to remember their Creator in the days of their youth.  
And to enforce 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 judgement 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 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 peaceable 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 Judgement of God is infallibly certain. It is an unquestionable, undoubted truth, that for all these things God will bring thee to Judgement.  
2. Consider, that this Judgement is near at hand, and will shortly take place.  
3. Consider your summons may be sudden, before you are ware.  
4. Consider, that Youth and health is the fittest time to prepare for this Judgement of God.  
5. That if through the temptations of carnal mirth and youthful lusts you neglect your preparation, it is more than probable your passage by death to this Judgement of God will be very uncomfortable and full of horror.  
6. That this Judgement 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 judgement 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 into Judgement, 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 Judgement is declared in Scripture with the greatest plainess, confirmed by the strongest Evidence, and pressed upon the Conscience with the most cogent, and enforcing 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 Judgement 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 Judgement 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 Judgement, 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 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 Judgement 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 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 Judgement 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 is poured 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 Judgement. And methinks one thought of the certainty thereof, should 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 Judgement, 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 warned so frequently of a Future Judgement? How could these things be? if they did but believe the certainty of this final judgement? and how dreadful will be their case who are not awakened till they find it to be so who will not acknowledge this Judgement 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 Judgement 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 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; tho' he allow himself little or none to prepare for Death and Judgement. 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 gins 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 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 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 Judgement, or whether we despise and avoid such Thoughts: And yet how many spend there youthful days in vanity and sin, with a careless neglect of God and their Salvation, in gluttony 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 fulfil 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 believing thought of this, would certainly embitter 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 lustre 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 persuaded, that ere long he must appear to Judgement? How can he be enamoured of this Earth, and after serious deliberation be fond of outward grandeur; who believes, and knows, that shortly the Earth itself shall be burnt up, 
2 Pet. 3.10.  the Trumpet of the Arch Angel found, and our Glorious Judge summon all Mankind before his Bar, by that Thundering 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 believe it; the Second from the unsuitableness of our practice, in case we do.  
3. Consider, that your Summons to this Judgement 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 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 guard, and every moment expect our call to Judgement: 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 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 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 suddenly 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 Judgement. 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 accursed; yet have we no example of one in a thousand, that lives to that age. This young person, whose funeral occasioned 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 Sickbed 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 their may be accidents to surprise 'em with sudden Death.  
4. Consider, that youth and health is the fittest time to prepare for this final judgement: 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 hardening of their hearts by a custom 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 persuade 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 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 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 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: denyme not, O Lord, to live with thee in the other World, tho' I have lived so long without thee in this. What prevalency do we imagine there can possibly be in so weak an address? without a Sovereign 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 Judgement: Let us but suppose the young sinner seized 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 judgement Seat? for usually the understanding is then clouded, the fancy 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 suppose the Physician should mistake thy case: or the Devil use his subtlety and malice to deceive or terrify thy guilty Soul; and then tell me, whether a sickbed be a fit season to prepare for Judgement? 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 unconcerned about a future judgement.  
But 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 passage, by Death, to this Judgement 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. 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 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 abused. 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 entice 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 is to sadly probable from the many Examples of those, who have returned to their former sins, assoon as they returned 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 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 consider seriously, that God doth oftentimes in righteous Judgement open the Eyes of Great Sinners on a Deathbed; 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 expired; their mirth and jollity over; their final Judgement 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 Judgement, 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 vanished like a cloud of smaok) shall give you an unexpressible remorse and shame; having bartered away your Souls for such a thing of nought, and ventured your Eternal Salvation for a trisling lust.  
Was my God, my Soul, and my Salvation, of no greater value, will you then be forced say; of no greater value; than so easily to be parted with, for the short satisfaction of abrutish 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 passed? 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 insuportable and 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 live, 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 threaten 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 escapeing in the crowd, and so avoid 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 Execution of his Terrible Judgement? must I hear, and hear to my Confusion, that Epitome of Hell comprised into 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 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 threaten of his Wrath, which you have slighted; your knowledge of your 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 yourselves; may all be mustered up to your awakened thoughts, to seize your Souls with horror and confusion, when you are called by Death to pass to this Judgement 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 Unhappy youth may convince you that 'tis possible, and more than possible. For tho' I never saw him (to my knowledge) Save on his Deathbed, yet having expressed his own desires, that others might take warning by his Example, I 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 Judgement, and concerned at his own unpreparedness, in his last Sickness; most hearty confessing, and that with Tears, that he had indulged to 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: sadly bemoaning his forlorn state, as having little or no hope to find mercy at the hand of God; and penitently confessing his own wilfulness and folly that procured it to himself: and thereupon cried out in the bitterness of his Soul, 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, etc. But 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, wring 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 pity on a miserable Sinner. O my Sins are a burden too heavy for me to bear; I have Sinned tho' God stood by and saw me: I have Sinned tho' my Conscience did rebuke me for it; again, I have Sinned, tho' I resolved to Sin no more; I know not what to do, or which way to turn, etc. 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 Judgement very much subdued and overcome.  
In his confessions of sin, he owned and aggravated his crimes with the greatest freedom, with a deep remorse of Spirit, and an 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 Corrupution of humane nature, or the persuasions of Evil Company, etc. 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 Ruin.  
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 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 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 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 is apparently the same, and believed 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 mere 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 Judgement, 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 stooped from Heaven to Earth, to be a sacrifice for sin; that watched, and prayed, and sweat drops of blood for you and me; that 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; shall come again as the Judge of quick and dead; we shall then have other thoughts of him and of ourselves, 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 Judgement, and eternal Wrath. And then you shall know that he spoke 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 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 yield 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 yourselves: 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, etc. Now you will not believe his promises; but than you shall experience the execution of his Threaten. 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 departed. 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 designed 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 itself, than unavoidable to the Sinner: For where will you hid 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 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 neverdying 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 passed 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 mixed 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 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. 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 opened and and swallowed me up in my Cradle! or rather, Oh that in time I had received instruction, and hearkened to reproof; that in time I had believed what I was told so plainly, and warned of so Faithfully, concerning God and his Righteous Judgement.  
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.  
FINIS.