Exhortation to Youth to Prepare for Judgment, Text
A Funeral-Sermon.
Eceleſiaſtes XI. 9.
Rejoyce, o young man, in thy youth, and let thy heart chear thee in the days of thy youth, and walk in the ways of thy heart, and in the ſight of thine eyes: but know thou that for all theſe things God will bring thee into judgment.
NOtwithſtanding our manifold advantages for ſerious Religion in our younger years, and the contrary inconvenſences of deferring it to old Age or an indefinite hereafter; our frequent warnings by the death of others, to provide for our own, and the unſpeakable hazard of a ſick-bed Repentance; yet how apt are moſt perſons, in their youth and ſtrength, to forget their Creator and themſelves too! to indulge to carnal mirth and ſenſual delights; as ſuppoſing, by a fatal prejudice and miſtake, That obedience to God would introduce melancholly, deſtroy the chearfulneſs of converſation, and ſpoil the ſweetneſs of human life, and thereupon refuſe to beſtow a ſerious thought about Religion and another World, till God by ſickneſs, or an haſty death, ſummon them to appear before his Bar: Upon which account it cannot be thought unneceſſary or unſeaſonable, upon all occaſions, to mind young perſons of their ſin and duty, their ſnares and dangers, their latter end and final judgment.
What at this time directed my thoughts to ſuch a ſubject is not unknown to divers preſent, viz. The deathbed Repentance of a young man lately deceaſed, who for ſome time paſt attended this Lecture, I hope; at length, with ſome ſeriouſneſs and profit, tho' at firſt he came only with a deſign to carp and ſooff, as with great remorſe he told me in his laſt ſickneſs.
And therefore, if there be any now come hither upon the ſame errand, and with the ſame thoughts; I pray God command their attention; (for otherwiſe it would be in vain for me to beg it) and accompany his own Word with a powerful efficacy to their hearts, to convince their judgments, and perſwade their wills, and awaken their Souls, that they may go away with other apprehenſions and reſolutions than they came hither, as this deceaſed Penitent once did; whoſe Repentance and Funeral calls loudly to us all to conſider this Apoſtrophe of the Wiſe man in the Text, Rejoyce, o young man, in thy youth, and let thy heant chear thee in the days of thy youth, and walk in the ways of thy heart, and in the ſight of thine eyes: but know thou, that for all theſe things God will bring thee to judgment.
For the coherence of theſe words with the preceeding Verſes, we need only obſerve, that Solomon in the former Chapters, having given many excellent rules for the quieting of our minds, and the comfort of our lives, under all that vanity which he pronounc'd upon this World, he comes in this Chapter to exhort us to prepare for another. For when all is done that can poſſibly be effected in order to a contented and a happy life; yet he tells us, that our life it ſelf is vain and tranſient, our death inevitable, and that the days of darkneſs will be many, verſ. 8. and then confutes that unreaſonable inference, which the young Epicure is too prone to make from ſuch premiſes; deriding his fooliſh pretence and plea, by an Ironie: and yet endeavouring to awaken his Conſcience, by declaring the certainty of an after-reckoning, and by a ſolemn citation of him before Gods Tribunal. For to this purpoſe, we may ſuppoſe the young ſenſualiſt to retort the Argument, Are all things vain? Is life uncertain, and death and darkneſs near? let me then enjoy the light as long as I can, let me indulge my appetite and pleaſe my ſences, and gratify my luſts, and make the beſt improvement of this vain, this ſhort, uncertain life. Have I but a a little time in which to enjoy this world? Let me not make it ſhorter by a Stoical reſervedneſs; lot me not loſe this day, leaſt I never have another; but eat and drink for to morrow I may dye.
To which ſuppos'd Objection, the Wiſe man anſwers, in the Words I have read, Rejoyce, o young man in thy youth, and let thy heart chear thee in the days of thy youth, q. d. Let it do thee good, and bring thee joy, be as merry as thou canſt, and take all the ſatisfaction thy luſts can procure; if thou think it beſt, and moſt adviſeable to do ſo. Walk in the ways of thy heart, and in the ſight of thine eyes. q.d. Being reſolved upon a ſhort life and a merry, baulk nothing which thy luſt doth flictate; deny thy ſelf no thing thy fooliſh heart can wiſh, or thy ſenfual appetite may crave. But know for certain, a day of reckoning is at hand, when God will call thee to an account for thy ſenſual luſts and youthful follies: However now thou maiſt ſtifle the convictions of thy Conſcience by repeated debauches and lewd company; however now thou maiſt make a ſhift to drown the ſentiments of a reaſonable Soul by the noiſe of riot, or bring the pleaſures of the fleſh to baniſh the preſaging fears of thy immortal ſpirit: however now thou maiſt flatter, or delude thy ſelf by the principles of a Sadducee, or pleaſe thy ſenſes by the practice of an Epicvre; yet for all theſe things God will bring thee to judgment. q. d. Whither thou wilt or no, a ſcrutiny ſhall be made into thy paſt actions, and an account muſt be given of thine ill ſpent life: and for all the vanities of thy youth, and the ſenſual pleaſures that now entice thee; God, a terrible and a righteous God will bring thee to his judgment-Seat.
And it follows, v. 10. Therefore remove ſorrow from thy heart, (by avoiding ſin, which is the cauſe of ſorrow) and put away evil from thy fleſh, for childhood and youth are vanity.
From the words may be collected theſe Three General Heads of Diſcourſe, as comprehenſive of the ſum of the Text.
1. In that Solomon makes uſe of an Ironie, and ſo in mockery and deriſion bids the young man rejoice, we may take notice, that ſinful mirth, and ſenſual pleaſure, is no real and ſubſtantial joy, fit for a wiſe man to chooſe. It hath but the appearance and the name of joy; for what is truly ſo, is nowhere to be had, without the fear of God, and the faithful keeping of his Commandments.
2. In that he directs his diſcourſe to the young man in particular, we have a plain intimation; that young perſons of all others, are moſt apt to lay aſide the fear of God, and forget their Creator, through the temptations of ſenſual pleaſures and youthful luſts.
3. Becauſe he tells the young man, that even He muſt come to judgment, as an argument moſt proper to damp his carnal mirth and jollity, and put a check to his purſuit of youthful Luſts. We may hence obſerve, in what reſpects the conſideration of a future judgment hath any force of Argument to perſwade young perſons to ſtop in their cours of ſin, and to remember their Creatour in the days of their youth.
As to the firſt, I ſhall divide it into Two Branches, and ſo conſider. 1. That the carnal mirth of ſinners hath but the appearance and name of joy: being expreſt by an Ironie, while on the contrary, they meet with trouble and ſorrow, and diſſatisfaction in purſuit of their luſts.
2. That the life of a ſerious Chriſtian, in the fear of God and the keeping of his Commandments, is the only chearful and merry life.
1ſt. That ſinful mirth and ſenſual pleaſure hath but the appearance and name of joy. Doubtleſs the thought of Joy carrieth Argument with it to allure, as that of ſorrow to diſſwade; on which account we are commonly averſe to ſerious practical Religion in our younger years, as ſuppoſing it would interfere with all the pleaſures of human life, and doom us to a perpetual mourning melancholick ſtate; whereas the Irony in the Text may let us know. That while we walk in the way of our own hearts, and in the ſight of our eyes, we deceive our ſelves with the ſhadow of Joy, and the name of Mirth.
'Tis true, he bids the young man here rejoyce, and let his heart chear him; but it is in perfect ſcorn and deriſion, as knowing well that all his mirth and chearfulneſs muſt be falſe and ſpurious, vain and cauſleſs, leſs in quantity and worſe in quality, than the rejoicing of an upright Chriſtian. For as to ſenſual mirth, ſo greatful and infecting to the generality of youth, either it depends upon their Company, Prov. 23.29.which ſometimes begets quarrels and wounds without cauſe, or proves not ſuitable to their humour; or elſe ariſeth from a particular temper of Body, heighten'd by meats and drinks, and more than ordinary Diet; (and ſo hath more of the Beaſt than of the Man:) and by conſequence, muſt needs be of a ſhort continuance: or elſe is the ſole effect of youth, and ſo will undoubtedly decay as they advance in Age. However it is in it ſelf contemptible and baſe, as feigned and not ſincere, as appearing and not real, as vain and without foundation, as mational and without a cauſe: and not contemptible only in it ſelf, but likewiſe in relation to the Subject, the inferior part of Man: and much more in reference to the Object of their carnal mirth, when 'tis not only ſenfual, but forbidden too; and as truly ſo in regard of the Duration alſo, ſince it is eaſily diſturb'd, and quickly gone.
How can it be imagin'd that a courſe of ſin can give a Man any ſolid mirth! when the Men themſelves are at ſuch a vaſt expence of care, and pains, and trouble, of unavoidable fear, and ſhame, and anxious thoughts; either to contrive, or to accompliſh, or to conceal their wicked purpoſes and practices? ſo that I need not ask that queſtion concerning the joy of the Epicure, which Job doth of the Hope of the Hypocrite, Job 27.8.what is it when God ſhall take away his Soul? But in the mean time, what is it now? what mirth and joy have they for the preſent? who muſt rack their brains and ſtretch their fancies, and employ their moſt ſolicitous and concerned thoughts, how to make proviſion for their luſts; Rom. 13.14.and then muſt baffle their reaſons, and debauch their Conſciences, actually to enjoy them. For oftentimes a troubleſome Conſcience ſays ſo many rubs in their way, which they know not how to remove; ſtarts ſo many objections, which they cannot anſwer; makes ſo many doubts and Scruples, which they know not how to reſolve and overcome; that if they will venture upon the ſin, it muſt be even in deſpite of themſelves.
Sometimes the very contrivance of their ſins gives them ſufficient uneaſineſs and trouble to ſpoil their mirth: ſuch previous thoughtfulneſs being neceſſary to frame the model, to fix the time, to deſign the manner, and to order the circumſtances of ſome impieties; and ſometimes the wickedneſs it ſelf is its own puniſhment.
Look upon the young ſinner ſwelling in pride, or burning in luſt, or drowning in ſenſuality; conſider him rackt with impatient deſires, and burthen'd with unavoidable fears, leaſt his attempt be unſuccesful, or leaſt he be diſappointed in the ſecrecy of the enjoyment, and his ſhame and folly publiſh'd to the world: And yet this is the merry life of the ſenſual Epicure!
Beſides, when, by a cuſtom and continuance in ſin, the Devil is in full poſſeſſion, and Luſt upon the Throne; what Tyranny doth it exerciſe? and what a blind obedience muſt the ſinner yield? How often are you forced to declare, that you approve of that, which your mind condemns? how often do you ſubſcribe to that as true, which you know to be falſe? and ſo run headlong againſt the light of nature, and the checks of Conſcience, and ſurrender Soul and Body and all, to the will of Satan, and the command of an imperious, domineering Luſt?
Now, what mirth or joy can conſiſt with ſuch a ſervitude? yea, while you weary your ſelves to commit iniquity, Jer. 9.5.what frequent vexations do you meet with from the diſappointment of your hopes, finding ſorrow, where you look'd for joy; an offenſive ſtench inſtead of a perfume; and a noiſom weed in the room of a flower? Still ſomething more, and further, is thought neceſſary to your contentment, and ſatisfaction, and joy, than what you poſſeſs already: either the preſence of ſomewhat which you cannot obtain, or the abſence of ſomewhat, which you cannot get rid of, or the continuance of ſomewhat, which is not in your power to keep, or ſuch a change and variety, as you cannot accompliſh: And muſt this be concluded the only merry and joyful life?
Moreover, Let a man but ask you on the morrow, what is become of the pleaſure of the laſt nights debauch? when there remains nothing but a ſting in the Conſcience; Where then, I pray is your mirth and joy? For when once the heat of your Wine and Luſt is over, and you dare take the liberty of ſober thoughts, a guilty Conſcience will then tell you your own, and you ſhall hardly be able to ſtop its mouth. And tho' in part you may have waſh'd away the ſenſe of former drunkenneſs by more Wine: or think to drown the voice of your boſome enemy, the accuſer within, by running into jovial Company, and an exceſs of riot; yet ſome ſmart affliction, or ſome ſharp reproof, or ſome ſerious Sermon, may ſet your ſins in order again, and make your wounds to bleed afreſh: And then Conſcience (notwithſtanding your endeavours to ſtop its mouth, and ſmother its accuſations) will not fail to laſh the Drunkard, and ſtone the Adulterer, and make the Lips of an Harlot bite like a Cocatrice. You ſhall hear its voice, and underſtand its errand, and feel a mortal qualm upon your ſpirits, from ſuch convictions as you cannot eaſily ſtifle.
But if this be not the caſe of all, becauſe ſome are given up to a Reprobate ſenſe; yet how often on aſick-bed doth the agitation of their own diſturbed thoughts ſet all in a flame within. When the remembrance of their drunken exceſſes gives them Vinegar and Gall to drink, and makes them once more ſick; from that terrible thought, that for ought they know the next draught may be of the Cup of God's Eternal Wrath in the Lake of Hell. When the remembrance of their luſtful heats gives them the ſad proſpect and preludtum of unquenchable Fire, into which they are ſinking. When the eccho of their Oaths and blaſphemies (which ſtuck thro' the Name of God) ſhall peirce their Souls with an intolerable remorſe. When a ſad reflection on their paſt prophaneſs, in ſcoffing at what is Serious and Holy, in ridiculing Religion, and making a mock of Sin, ſhall put them into a fit of trembling, from the unavoidable fears of a Judgment to come. Now if this be the ordinary ſtate of their caſe, as moſt certain it is, well might the wiſe man expoſe their mirth to ſcorn, and by an Ironie give them leave to rejoyce.
2. That the Joy of a Righteous, Holy Perſon, in the fear of God and the keeping his Commandments is the only true and proper Joy. And the Life of an upright Chriſtian, the only chearful and merry Life.
Whereas ſome men have inferr'd, that becauſe there is a Woe pronounc'd in Scripture to thoſe that laugh, Luk. 6.25. Matt. 4.5.and a bleſſedneſs to thoſe that mourn and weep: that it is therefore neceſſary, if we will be ſerious Chriſtians, that we muſt be ſad and unſociable, melancholy and dejected, and lead a life of continual complaints and ſorrows. They might as well conclude a neceſſity of turning Monks or Beggars, becauſe the Scripture ſaith, that it is eaſier for a Camel to paſs through the eye of a needle, Matt. 16.24than for a rich man to enter into the Kingdom of Heaven. For as to that part of a Chriſtians Life, which conſiſts in the contemplation of ſpiritual things, the infinite excellency and novelty of the objects muſt render it pleaſant. And as to that, which conſiſts in practice, it muſt needs be more ſo; from the encouraging Teſtimony of a good Conſcience, and the Joy of the Holy Ghoſt; unſpeakably more delightful and ſatisfactory, than the moſt raviſhing pleaſures the Epicure can boaſt of. The beſt of his being ſhort and tranſient, and mixt with ſome uneaſineſs and trouble. But the delights of an Holy Soul, are pure and ſubſtantial, durable and laſting, riſing higher and increaſing more by the very injoyment: not eaſily interrupted by a change of outward Circumſtances and Conditions in the World, nor broken on a ſudden by little accidents that befal us unawares; which is not to be deny'd in reference to ſenſual Joy.
Sirs, who is it, that either is or can be Joyful, that actually is ſo, or hath reaſon to be ſo? If not the upright obedient Chriſtian?
Is not the continual preſence of God, the Father Son, and Holy Ghoſt, and the conſtant Miniſtry and Attendance of his bleſſed Angels, a ground of Joy? He may then rejoyce. Is not peace with God, and peace with Conſcience, and peace with the whole Creation? Is not Redemption from the bondage of Sin, from the ſlavery of the Devil, from the ſting of Death, and the curſe of the Law, and Gods Eternal Wrath, enough to make him chearful? He may then rejoyce.
If the favour of God, and the acceptance of their perſons and ſervices with him, be ſufficient reaſon to diſſwade from ſadneſs; Ecol. 9.7.they may then eat their Breadwith Joy, and drink their Wine with a merry heart, for God accepteth both them and their work.
If freedom of acceſs to the Throne of Grace; if a promiſe of being granted in what ſo e're they ask; if the higheſt aſſurance from a God, that cannot lye, that all things ſhall work for good; If to dwell in his houſe, and ſit at his Table, and be related to him as a Father; if to hear his Word, and ſing his Praiſe, and receive the Communications of his Grace, the pledges of his Covenant Love, and the comfortable foretaſts of Everlaſting Joy, be enough to make them Chearful, They, and they only right have to be ſo: And that in Every Condition. Are they reproacht and ſlander'd? they may yet be chearful, becauſe God will bring forth their Righteouſneſs as the Light, Pſal. 27.6.and clear their Integrity as the noon-day Are they afflicted, by poverty, or ſickneſs, or diſapointments in their deſigns and hopes? they may yet be chearful, and thank God for all the advantage and benefit of his wiſe diſpenſations of providence. Are they Tempted by the Devil? they may yet be Chearful; Rom. 16.20 1 Cor. 10.13.becauſe God will ſhortly tread Satan under their feet, and not permit them to be tempted above what their able. Do they ſuffer for Righteouſneſs ſake? they may yet be Chearful; yea, rejoyce and be exceeding glad, Jam. 1.2.and count it all Joy to receive ſuch an honour. For there are promiſes, perticularly referring to ſuch a ſtate, ſufficient to encourage them; yea, to make them rejoyce. Do they ſometimes Mourn with a godly ſorrow? yet may they ſtill rejoyce, ſince to conſider the end and effect of that ſorrow, will give it a mixture of Joy: And even their penetential tears do but clear their eyes to look up to Heaven with delight and comfort, and enable them the better to read a pardon.
And here it were eaſy to ſhew how their Faith, and hope, and love, how their humility, meekneſs, and patience, their contentedneſs with God's allotment, their reſignation to his Will, their ſatisfaction in his Choyce, their well pleaſedneſs with his Order, their preparedneſs for every Condition, their diligence in their callings, their moderation in the uſe of lawful things, and their innocency and harmleſneſs in their carriage and behaviour towards others, do all contribute to a chearful and a joyful life. Therefore well might the Pſalmiſt tell us that the Righteous ſhall be glad in the Lord, Pſal. 64.10.and all the upright in Heart ſhall Glory. And well might our Lord adviſe his Diſciples not to be lifted up with the gift of Miracles, but rejoyce rather that their names were written in Heaven. Luke. 10.20.And well might the Apoſtle command Chriſtians to rejoyce (not by an Ironie, as Solomon here ſpeaks to the Young Man, but) in the moſt real and proper ſenſe, Rejoyce in the Lord always, yea, and again, I ſay rejoyce.
Thus much for the firſt General.
2. Let us conſider, in that the Wiſe-man directs his diſcourſe to the Young Man in perticular, we have thence a plain intimation, that of all others, young perſons are moſt apt to neglect the fear of God, and be unmindful of their Maker through the temptation of ſenſual pleaſures and youthful luſts.
Tho' God demand his right as ſoon as we are capable of underſtanding it; and to ſerve the Lord from our youth is but juſt and reaſonable, conſidering that ſo great a part of our life is already cut off by our Infancy and Childhood; tho' the longer we delay, the greater difficulty ſhall we meet with, when ever we ſet about it; tho' our whole life at longeſt (as ſoon as we are capable and as long as we did live) ſhould be devoted to God, and 'tis all little enough, if we conſider its relation to our Eternal State; tho' the ſooner we begin, the more welcome we ſhall be, and the more acceptable our Obedience; yea, tho' an Early piety be the only hopeful method to prevent the hazard of a ſudden death, and the terrible reflections of old age, and the intolerable pangs a death bed remorſe; yet ſuch is the power of Original. Sin in young perſons; ſuch, and ſo many are the ſnares of youth; and thoſe ſo agreeable to their vicious inclinations; ſuch the force of prejudice; Such the artifices of the Devil; and ſo prevalent the perſwaſions of evil Company; they are uſually ſo proud, ignorant, and unexperienced, ſo raſh, haſty, and unadviſed and ſo eaſily infected with Sadduciſm and the principles of Infidelity, ſo loth to aſſent to any ſuch premiſes, whoſe con…l…ſion will infer the neſſeſſity of changing their preſent courſe, that they of all others do moſt need a ſerious admonition to remember their latter end and final Judgment, leaſt through the temptations of Senſual mirth and pleaſure, they put the evil day far from them.
For (alas!) how ſeldome do we conſider in Youth what we are! and why we were made! or what is our buſineſs in the World! and what will be the end of our preſent courſe! Whereas one thought of God and our laſt Judgment, methinks, ſhould be enough to drown all other thoughts as the noiſe of a Canon doth that of a Whiſper.
Senſe is ſo prevalent, and Reaſon ſo weak, we are ſo much inclined to the one, and ſo unwilling to be led by the other, that roys and trifles, ſports and recreations, and the vanities of fools and Children poſſeſs our hearts, and employ our time, not looking behind us, to what we have either done, or been; nor before us, whither we are going, and what in all likelyhood will be the period of our preſent mirth, and the ſad Cataſtrophe of our Youthful luſts.
Young perſons will hardly be convinced, but that Now is their ſeaſon to be brisk, and Jovial, having time (as they count) to command, and the World before them; that it is time enough to think of Death when they are arreſted by ſickneſs, or wither'd by old Age; let them be concerned about another World, who are leaving this; their bloed now is warm, and their Spirits nimble, their ſenſes are quick, and their paſſions ſtrong; they will walk in the way of their own hearts and in the ſight of their eyes; and ordinarily ſplit upon that Rock of Evil company, where ſo many thouſand Veſſells at their firſt launching out have daſht in pieces. Beſides, their Age is moſt inviting to the Devil to bend his chiefeſt forces againſt them, rather than againſt Children, or Aged perſons? the former not being capable of making a choice, and the latter being fix'd and reſolv'd in their way; his principal endeavours therefore are levell'd againſt Youth, to draw off their hearts from God and Holy things, and to divert their thoughts from the conſideration of Death and Judgment, which would otherwiſe reſtrain and check them in purſuit of their luſts: And this brings me to the Third General, to conſider,
3. That for all theſe things God will bring us to Judgment. And therein what Arguments the thoughts of a future Judgment may rationally ſuggeſt to damp the carnal mirth of young perſons, and perſuade them to remember their Creatour in the days of their youth.
And to inforce this Argument I might here mind you of the miſchief you will do to others by an ill example, and of the aggravation of your ſin by employing the beſt of your time in the ſervice of the Devil, which muſt needs make judgment more terrible, in that your final doom, the conſequences of it will be more ſevere.
I might tell you the ſooner you repent, the more hopeful is your caſe in reference to a pardon; I might largely deſcribe the happy influence of an early Piety with reſpect to the future part of our lives, to direct our choice, and govern our actions, and prevent a great deal of Sin, and ſhame, ſorrow, and repentance; I might mention the comfortable reflections in Old Age upon a well-ſpent life; our capacity of greater Service to God now; and our aſſurance of a weightier crown of Glory hereafter; with all the other conſiderable benefits that have reſpect either to a ſafe and happy life, a comfortable Old Age, and a peacable Death, or a joyful Reſurrection, and a bleſſed Eternity; all which will come under the Argument in the Text; and what I ſhall ſay of it may be compriz'd under the following particulars,
1. Let young perſons conſider, that notwithſtanding their preſent mirth and jollity, yet the Judgement of God is infallibly certain. It is an unqueſtionable, undoubted truth, that for all theſe things God will bring thee to Judgment.
2. Conſider, that this Judgment is near at hand, and will ſhortly take place.
3. Conſider your ſummons may be ſuddain, before you are aware.
4. Conſider, that Youth and health is the fitteſt time to prepare for this Judgment of God.
5. That if through the temptations of carnal mirth and youthful luſts you neglect your preparation, it is more then probable your paſſage by death to this Judgment of God will be very uncomfortable and full of horrour.
6. That this Judgment it ſelf, and its immediate conſequences, will be intollerably dreadful to unprepared Sinners, whether Young or Old.
1. Conſider, that notwithſtanding your preſent mirth and jollity, yet this final judgment is infallibly certain. What is here affirmed concerning perſons, is aſſerted likewiſe concerning things in the next Chapter, Eccl. 12.14.that God will bring every work into Judgment, with every ſecret thing whither it be good, or whither it be evil. Methinks I need not tell you, that the Doctrine of this final Judgment is declar'd in Scripture with the greateſt plaineſs, confirm'd by the ſtrongeſt Evidence, and preſt upon the Conſcience with the moſt cogent, and inforcing and Arguments; eſpicially ſince the pretended Objections on the behalf of the Sadducee, and the ſenſual Epicure are ſo weak and trifling, that if their lusts were not ſtronger than their arguments, they themſelves would be aſhamed to offer them.
For whoever disbelieves a future Judgment muſt either conclude that the Almighty God cannot, or that the Righteous God will not call us to an account for what we have received and done, tho' his abſolute Omnipotence doth aſſure us, that he can, and his invariable truth (having declared his purpoſe) that undoubtedly he will,
And do we think that all the aſſurance of this Judgment of God; which the Scripture gives us that all thoſe plain aſſertions concerning the Judge himſelf, and the perſons to be Judged, and the conſequence of the Judgment, and the certainty of it, that they are only terms of art to affright the world, and not real intended truths, which will take effect according to their natural meaning; that the whole account is perfect fiction, and meer Romance, contriv'd on purpoſe to keep the World in due Decorum, and ſo to prevent ſome bad effects only in reference to the preſent State of things, which would probably follow, if this belief did not obtain; Whereas is it not neceſſary, that there ſhould be a Judgment day, for the conviction and condemnation of great Sinners, that ſcorn the Legiſlative authority of God, and trample on his Government, and are above the check and conroul of humane laws? (to manifeſt the Righteouſneſs of God, as Ruler of the world, in rendering to every man according to his works and to uphold the honour of his wiſe Government, whereof Judgment is as neceſſary and eſſential a part as Legiſlation; the latter without the former being little elſe than ſhew and mockery; is it not neceſſary for the vindication of Religion from that contempt and ſcorn, that is powr'd upon it; Is it not neceſſary to unriddle the myſteries of Divine Providence, and diſcloſe the ſecret wickedneſs of Hypocrites, and put a difference between thoſe that ſerve him, and thoſe that refuſe to do ſo? As likewiſe to rectify the miſtakes and falſe opinions, that are abroad in the world concerning God, and Chriſt, and Holineſs, and Sin, to put an end to controverſies, and determine the difference concerning what is Truth and what is Error? Theſe and ſuch like things conſidered (beſides the Authority of Divine writ) do morally aſſure us, that there will be an after-reckoning, and a final Judgment. And methinks one thought of the certainty thereof, ſhould give a check to your c…rnal mirth, and caſt a damp upon your Senſual joy, and abate your heat and vigour in a courſe of Sin. For did we but believe that for all theſe things God will bring us to Judgment, how could we ſo readily entertain the temptations of the Devil, and fall ſuch an Eaſy prey to his devices? How could ſo many unhappy Youths invade their own Damnation, and ſnatch it as it were out of the hands of Juſtice? thruſt away their preſent and future happineſs, and fly into the Devils, arms in the perſult of their youthful luſts, tho' they have been told ſo plainly, and warn'd ſo frequently of a Future Judgment? How could theſe things be? if they did but believe the certainty of this final judgment? and how dreadful will be their caſe who are not awaken'd till they find it to be ſo who will not acknowledg this Judgment of God, till they know the dreadfulneſs and terrour of it, by being brought to their Trial; who will not believe that God will ever call them to an account, till a final Impenitence, joyn'd with their Infidelity, bring them under his condemning Sentence.
2. Conſider, that this Judgment is near at hand and will ſhortly take place. As Death will conſign us over to God's Tribunal; ſo childhood, and youth, manhood, and old age, are but ſeveral ſtages that haſten us to Death. Yet a little while and we muſt go the way of all living: Job. 16.22.How concern'd and thoughtful ſoever now we are about this World, we muſt ſhortly bid adieu, and take our leave. Even the Man of buſineſs muſt find a time to dye, and give an account of his Stewardſhip; tho' he allow himſelf little or none to prepare for Death and Judgment. Our Youth and Strength is quickly gone, we ſoon decline and languiſh into Duſt: Aſſoon as we begin to live, we are haſtening to the end of our Life. As a Candle, aſſoon as it begins to burn, or an hour glaſs aſſoon as it is turned, doth haſten to its end: (our life withering like a Flower, 1 Pet. 1.24. Pſal. 90.4.and paſſing like a watch in the night.) We muſt dye ſhortly, and much ſooner than they who lived in the firſt ages of the World. As Death is the certain conſequence of old age; ſo thoſe Evil days (as the wiſe Man calls them) do ſtill draw near, and will quickly overtake us. Whether we eat, or drink, or ſleep; whether we be ſad or merry; whether we talk or are ſilent; whether we work or are idle; whether we are ſtudious or careleſs; whether we prepare for Death and Judgment, or whether we deſpiſe and avoid ſuch Thoughts: And yet how many ſpend ther youthful days in vanity and ſin, with a careleſs neglect of God and their Salvation, in gluttony and Drunkenneſs, in Chambering and wantonneſs, Rom. 12.13.14.not putting on the Lord Jeſus, nor walking in his Spirit; but making proviſions for the fleſh to fulfill the luſts thereof. As if this day of the Lord were a great way off, at a mighty diſtance: Whereas our Judge is at the door, and the end of all things doth approach, and it can't be long ere all the World muſt receive their Doom.
A beleiving thought of this, would certainly imbitter the pleaſures of ſin, would quench our fond deſire, and check our Fooliſh hopes, and ſpoil the reliſh of our carnal Joy; would blaſt the Beauty, and darken the luſter of worldly greatneſs; would ſadden the delights, and weaken the Temptations of fleſhly pleaſures. For what ſatisfaction can that man take in Jovial Company, in the paſtimes of Children, and the laughter of Fools, who is verily perſwaded, that ere long he muſt appear to Judgment? How can he be enamour'd of this Earth, and after ſerious deliberation be fond of outward grandure; who beleives, and knows, that ſhortly the Earth it ſelf ſhall be burnt up, 2 Pet. 3.10.the Trumpet of the Arch Angel found, and our Glorious Judge ſummon all Man-kind before his Bar, by that Thundring Voice, Ariſe dead and come to Judment? And can we grant this day of the Lord, to be not only certain, but near at hand; and not think it time to prepare for our ſolemn appearance? ſhall we contradict our principles, and live in a repugnancy to our avowed Creed, under the plain cenſure of Notorious Hypocriſy or folly? The Firſt from our profeſſion, if we do not beleive it; the Second from the unſuitableneſs of our practiſe, in caſe we do.
3. Conſider, that your Summons to this Judgment of God may be ſudden and unexpected, and overtake you unawares. When God will require your Souls to appear before his Tribunal; how ſoon or ſuddenly he will do it, you cannot ſay. The time and place of our Death, in kindneſs and wiſdom, is concealed from us, that we may every where ſtand upon our gaurd, and every moment expect our call to Judgment: becauſe we know not whether God by ſickneſs will advertiſe us of our approaching end, or his ſtroke be ſudden by an unexpected caſualty. And therefore Moſes ſpeaking to the Jews, as to one man, (Deut. 30.20.) ſaith he of God, He is thy Life, and the length of thy Days. q d. The ſhortning or prolonging of thy days is in the Hand of God. Hence ſome are taken the firſt hour, and ſome at the third, and ſome at the ſixth, and ſome at the ninth, and others let alone till the eleventh; but that is a great uncertainty: for we may be ſurpriſed. Innumerable accidents attend us every where, that may blot our names out of the Book of Life, and ſuddainly confine us to the Chambers of Death. It may be this day we are Jovial, and in health among our friends, and worldly affairs: and to morrow arreſted with a Summons to Judgment. In the morning in chaſe of earthly honour, riches, or delights: and in the Evening laid out for our funeral, by various accidents not now foreſeen by us or any of our friends.
We may be cut off while we preſume on hereafter, while we reſolve to repent, in the midſt of our holy purpoſes, before they are performed: For tho' we read in Scripture of the Sinner of an Hundred years old, that he ſhall be accurſt; yet have we no example of one in a thouſand, that lives to that age. This young perſon, whoſe funeral occaſion'd my diſcourſe, not many days ſince was as ſtrong and healthful, and as likely to Live as any of us; and 'Tis a very great queſtions, whether you and I may have ſo much Time and Space to repent upon a Sick-bed as he had, who enjoy'd his ſenſes and the uſe of his reaſon to the very laſt. This day therefore cannot be too ſoon to prepare, becauſe to morrow may be too late: Every unprepared Sinner being expos'd to as many hazards of Everlaſting deſtruction, as their may be accidents to ſurprize 'em with ſudden Death.
4. Conſider, that youth and health is the fitteſt time to prepare for this final judgment: As to the former, if we but reflect on the manifold infirmities of old age, that weakneſs of body, and that decay of parts which doth uſualy accompany that ſtate, the hardning of their hearts by a cuſtome and continuance in Sin; the loſs of memory and quick apprehenſion; the want of thoſe vigorous Affections, and flexible inclinations which they had in Youth; which makes it more difficult to convince and perſwade them; ſuch conſiderations as tkeſe, methinks ſhould be enough to diſcourage a delay in our young yerears.
But beſides this, how can ſuch perſons expect to find' acceptance with God in the dregs of their time! after the miſſpending of an whole Life to his diſhonour? for tho I would not diſcourage their utmoſt endeavours, and thro' the mercy of God in Chriſt, there is hope enough to prevent a total diſpair; yet what can we ſuppoſe ſhould be the ſubſtance of ſuch a mans prayer, but to this effect?
Lord, I have waſted my days in ſin, and ſacrificed the flower of mine age to ſport and folly, to the provocation of thy Juſtice, and the hazard of my Salvation; the beſt of all my Time, I muſt needs confeſs, hath been devoted to the will of Satan, and devoured by my Luſts: But I here preſent thee with the Lees and refuſe of my ſtrength and Age, the little fragments, and poor remainder which they have left; I beſeech thee, for the ſake of Chriſt to receive me now at laſt, tho' I did obſtinately deny obedience to thy earliar calls, and wilfully refus'd to return ſooner: tho' now my ſtrength, as well as my body, is bow'd down to the Grave, and I am hardly capable of doing thee any Service: denyme not, O Lord, to live with thee in the other World, tho' I have liv'd ſo long without thee in this. What prevalency do we imagine there can poſſibly be in ſo weak an addreſs? without a Soverain extraordinary Grace to relieve the exigence of ſuch ſad and diſcourageing Circumſtances?
And then as to health, that for certain is the moſt proper time to prepare for Judgment: Let us but ſuppoſe the young ſinner ſeiz'd by a fit of Sickneſs, if the accuteneſs of the diſeaſe do not influence the brain, and and cauſe a dilirium; yet is that a time to repent, and make your peace with God, and provide for our appearance before his judgment Seat? for uſually the underſtanding is then clouded, the fancy then diſturb'd, the paſſions diſordered, and the thoughts diſtracted.
Conſider ſeriouſly, what is wont to be the hurry of a violent diſtemper; ſuppoſe reſtleſneſs, through heat, or pain, or want of ſleep: or ſuppoſe the Phyſician ſhould miſtake thy caſe: or the Devil uſe his ſubtelty and malice to deceive or terrify thy guilty Soul; and then tell me, whether a ſickbed be a fit ſeaſon to prepare for Judgment? May not thy thoughts have work enough to ſtruggle with thy pains? or to ſettle thine eſtate? or regard thy mourning friends about thee? When thy pulſe is low, and thy breath ſhort, and thy Spirits almoſt gone, thy Sins many, and thy fears great, and thou haſt hardly Sufficient ſtrength to get rid of a clot of Spittle, is that a time to enter the liſts with Principalities and powers, and all the rulers of outer darkneſs? Beſide, 'tis the ſate of many, the nearer they approach to Death, that the leſs apt they are to believe it: and ſo periſh in their ſecurity, and are totally unconcern'd about a future judgment.
But ſuppoſing the free uſe of Reaſon, and an awaken'd apprehenſion likewiſe of what refers to their Immortal Souls, and their Eternal abode. I then add:
5. That if, through the inticements of youthful luſts, you now neglect to prepare, it is very probable, and you may juſtly fear it, that your paſſage, by Death, to this Judgment of God will be very uncomfortable and full of horror: whether repentance on the brink of the Grave, after a a wicked life, may be Saving or no, is not the queſtion. Thro' an extraordinary act of Grace (whereof the penitent Theif was an inſtance) it cannot be deny'd poſſible: But when it is ſincere and ſaving, who can tell, any otherwiſe, than as in charity we muſt hope the beſt? For as to the perſons themſelves, on a ſick and deathbed, how can they in an Ordinary way be aſſured of their ſincerity? it is therefore probable, that their laſt Sickneſs will be very uncomfortable, tho' their Repentance ſhould prove ſincere, and their Souls ſaved in the day of Chriſt. For ſuppoſe, when their ſins ſtare them in the face, and they did never till now bethink themſelves of the neceſſity of a pardon; That Satan ſhould now tell them, that their Repentance doth come too late to meet with that mercy they ſo long abus'd. And that 'tis all owing to their Fears of Death, and the apprehended dreadful conſequences of dying. If he ſhould tell 'em, that the pleaſures of Sin being loſt, and ſo the bait to intice them gone; every thing about them looks ſad and mournful; and ſuch a change of their condition, from health to ſickneſs, and the Gates of Death, muſt needs alter their reſolutions and thoughts. If he ſhould tell 'em, that the nearneſs of Eternity cannot but make a perſon, who hath ſpace to conſider, more apprehenſive of another World, and concerned about it, than at other times; and that if Sickneſs and Death were at a greater diſtance, they wuold ſtill be the ſame: which is to ſadly probable from the many Examples of thoſe, who have return'd to their former ſins, aſſoon as they return'd to their health; and left all their repentance, their holy thoughts, and good reſolutions, in that Sickbed, where at firſt they took 'em up. If the Devil ſuggeſt ſuch a Temptation as this to the Sick Penitent, who hath hitherto walk'd in the way of his own heart, and in the ſight of his Eyes, what can he reply, or plead on his own behalf, to make proof of the Sincerity of his Repentance to himſelf, or to thoſe about him? However, it may become us to conſider ſeriouſly, that God doth oftentimes in righteous Judgment open the Eyes of Great Sinners on a Death-bed; and fill their Souls with an amazing horror from the fears and foreſight of of his approaching vengeance. When they cannot but apprehend, that their Sinning ſeaſon is now expir'd; their mirth and jollity over; their final Judgment at hand; and their Bodies and Souls within a few hours to part, and ſo be divided between the Grave and Hell; you will then admit other thoughts of God, and his terrible Judgment, than at preſent in your careleſs health: bitterly reflecting on your paſt follies, in the days of your Youth; and freely condemning your former choice: the ſerious review of your venſual Joys, (which are fled as a ſhadow, and vaniſht like a cloud of ſmaok) ſhall give you an unexpreſſible remorſe and ſhame; having barter'd away your Souls for ſuch a thing of nought, and ventured your Eternal Salvation for a triſling luſt.
Was my God, my Soul, and my Salvation, of no greater value, will you then be forc'd 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 lov'd ſo dearly? and bid adieu for ever to all its injoyments? 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 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 drag'd and hurried to a diſmal place, where it will hate to live, and yet cannot dye? 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 threatnings I derided, whoſe wrath I provok't, whoſe commands I contradicted, whoſe ſervants I reproch't, &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 Judgment? muſt I hear, and hear to my Confuſion, that Epitome of Hell compriz'd into a Sentence? Depart, Depart from me ye curſed into Everlaſting Fire? Oh! what ſhall I be able to ſay for my ſelf? when my own Conſcience brings the charge, and reads the Indictment, and I cannot diſown or deny one Article of what I am accus'd?
All the mercies you have receiv'd from God; all the inſtructive, afflictions you have at any time met with; all the awakening, Sermons you have heard, all the mottions of God's Spirit, and the rebukes of your own, which you have reſiſted; all the calls of his Word, the warnings of his Providence, and the threatnings of his Wrath, which you have ſlighted; your knowledg of your danger; your time and ſpace to repent, your former confeſſions of Sin; your convictions of guilt; your purpoſes to reform; the reproofs you have had from others; and the promiſes you have made your ſelves; may all be muſter'd up to your awakn'd thoughts, to ſeize your Souls with horror and confuſion, when you are called by Death to paſs to this Judgment of God.
And now, Chriſtians, 'tis probable you may ſuppoſe and hope that this will never be your caſe; yet the preſent inſtance, of this Ʋnhappy youth may convince you that 'tis poſſible, and more than poſſible. For tho' I never ſaw him (to my knowledg) Save on his Death-bed, yet having expreſt his own deſires, that others might take warning by his Example, I need not ſcruple to acquaint you (with what I learn't from himſelf, and is well known to his Surviving companions.) that during his health, he did put the evil day far from him: and yet was very apprehenſive of a future Judgment, and concern'd at his own unpreparedneſs, in his laſt Sickneſs; moſt heartily confeſſing, and that with Tears, that he had indulged to youthful Luſts, delighted in wicked company, liv'd in the prophanation of the Sabbath, and made a mock of every thing almoſt that was Serious. And this notwithſtanding the counſels of his Friends, and ſome checks of his own Conſcience: ſadly bemoaning his forlorn ſtate, as having little or no hope to find mercy at the hand of God; and penitently confeſſing his own willfulneſs and folly that procur'd it to himſelf: and thereupon cry'd out in the bitterneſs of his Soul, Oh! had I believ'd and known, what now I do; I would have been more concerned to Secure my Everlaſting Intreſt; I would have taken more care to avoid Temptation; I would have imploy'd my Time to better purpoſes: and attended the miniſtry of the Word in another manner, &c. But I fear 'tis now too late. And then with the greateſt importunity did beg of God to pardon and forgive him, for the ſake of Chriſt; then toſſing from place to place, wringing his hands, and lifting up his eyes to Heaven, (with the affecting vehemence of a deſpairing Soul) did beſeech the aſſiſtance of thoſe about him to ſeek to God on his behalf. Oh pray for me, pray for me, for Chriſt's ſake pray for me; That if yet Mercy may be had, the Lord would take pitty on a miſerable Sinner. O my Sins are a burden too heavy for me to bear; I have Sin'd tho' God ſtood by and ſaw me: I have Sin'd tho' my Conſcience did rebuke me for it; again, I have Sin'd, tho' I reſolv'd to Sin no more; I know not what to do, or which way to turn, &c. for with ſuch words as theſe did he bewail himſelf, and ſignifie the horrors of an accuſing Conſcience. Nevertheleſs, for the ſupport of his Relations, and the encouragement of all returning Sinners, I am willing to add, That a little before his change (which was ſuddain and unexpected, when his Friends began to entertain ſome hopes of his recovery) his Spirit was more compos'd and calm, his diſtracting Terrors much abated; and the overwhelming fears of Death and Judgment very much ſubdu'd and overcome.
In his confeſſions of ſin, he own'd and aggravated his crimes with the greateſt freedom, with a deep remorſe of Spirit, and an hearty ſerious ſenſe and feeling of what he ſpake. He did not go about to palliate or excuſe his former wickedneſs, to leſſen or diminiſh it, by ſhifting the blame on the ſubtilty of the Devil, the bias and inclination of a bodily Temper, the Corrupution of humane nature, or the perſuaſions of Evil Company, &c. altho' this laſt he did very much lament, as the greateſt ſnare to his Soul, and a principal occaſion of his youthful ſins, and apprehended Ruine.
Among other ſins which an accuſing Conſcience told him of, one that did more particularly affect his heart, and burden his soul, was the ſin of Lying; I mention this, with an unfeigned deſire, that all young Perſons (Apprentices eſpecially) would remember this Example, and reſolve againſt it.
There is one thing more, which I named firſt, and would here take notice of, I mean his Scoffing Humour; and this he acknowledged with a great deal of remorſe and ſhame; that when firſt he was an hearer in this place, he came with a deſign to droll upon the Sermon, and deride the Preacher: But not meeting with any thing on which to break a Jeſt, or occaſion mirth and laughter, nothing but what was ſerious, becoming the reverence and awfulneſs of holy things, and ſuited to the ſolemn work and ſervice of a Sabbath, he reſolv'd to come again, and accordingly for ſome time did ſo, (I cannot ſay how long) with other thoughts of my Brethren and me, and of the ſerious plainneſs of this our way of worſhip, than his former Ignorance and prejudices would ſuffer him to admit; and thanks be to God he is not the only Inſtance of this kind.
Therefore I cannot but ſubjoyn, that as Religion is not the leſs excellent, becauſe ſome Fools deſpiſe it; nor ſin the leſs deſtructive, becauſe there be ſome Atheiſtical Scoffers who make a mock of ſin; neither is plain and ſerious Preaching, (with the purity and ſimplicity of Goſpel-worſhiop) any whit the more Contemptible, becauſe ſome that ſit in the chair of Scorners, deride and run it down; ſince theſe kind of Scoffers are uſually ſuch as caſt off all thoughts of God and an after-reckoning, and are no way influenc'd by the conſideration of a future Life; to whom Heaven and Hell are words of ſport, and the Sacred Scripture matter of deriſion.
For none, methinks, who are ſerious in the practice of Religion, and make a conſcience of their words and actions, ſhould dare to make a mock of the worſhip of God, or thoſe that joyn therein, whether Miniſters or people: only upon the account of ſome little difference, from that method and way of worſhip, which they like beſt, when the ſubſtance and deſign of both is apparently the ſame, and believ'd to be ſo. Did men but underſtand what they profeſs by owning Chriſtianity; did they but believe what they underſtand; and practice what they pretend to believe, a meer Reverence and Juſt regard to holy Things, would moſt certainly give a check to this Scoffing Humour, in reference to thoſe who cannot in all reſpects conform to their meaſures.
6. Laſtly, Conſider the dreadfulneſs and the Terror of this final Judgment, in its ſelf, and its certain and immediate Conſequences to every unprepared ſinner, whether young or old.
When the bleſſed Jeſus ſhall be revealed from Heaven, with his mighty Angels, to take the Throne by his Father's order, and Judge the World in righteouſneſs; when he that ſtoop'd from Heaven to Earth, to be a ſacrifice for ſin; that watcht, and pray'd, and ſweat drops of blood for you and me; that endured the Contradiction of ſinners againſt himſelf, in the days of his fleſh; ſuffer'd the Cruelty of men, and the Wrath of his Father, and the Curſed Death of the Croſs, upon our account; ſhall come again as the Judge of quick and dead; we ſhall then have other thoughts of him and of our ſelves, than now we entertain.
Sirs, he now offers you a pardon, as the purchaſe of his Death, on eaſy, honourable, and advantageous terms; But it will be then too late, and in vain to beg it. He now warns you of your danger, and tells you, that the end of youthful luſts, is Death, and Judgment, and eternal Wrath. And then you ſhall know that he ſpake in earneſt, and his words were true. Now as a merciful Redeemer, he entreats you to be reconcil'd; he ſhall then be clothed with vengeance, and appear, to your confuſion, as a Terrible Judge.
At firſt he came in the form of a Servant, to make our Peace with God, and was thereupon deſpiſed and rejected of men. But he ſhall ſhortly come again, to render vengeance to thoſe, that would not know him as a Prince and a Prophet, receive his meſſage, and yeild obedience to his Holy Goſpel. Now he offers life, eternal life, and begs your acceptance of it: but he will then revenge your ungrateful refuſal of his offered mercy. Now he entreats you to be happy, and have compaſſion on your ſelves: But then he will be as deaf to your entreaties, as you have been to his; and that, though you ſhould urge him with the greateſt importunity poſſible, though you beſeech him by the mercifulneſs of his Nature, by the freeneſs of his Invitation, by the Compaſſion of his Death, by the merit of his ſufferings, by the kindneſs of his Sacrifice, by the Grace of his Goſpel, &c. Now you wil not believe his promiſes; but then you ſhall experience the execution of his Threatnings. Now you will not hearken to his advice and warning, but you ſhall ſhortly feel the ſad effects of your contempt and obſtinacy. Now you will not be conſtrained by his dying love; but ere long you ſhall know the power of his wrath, whether you will or no; for though at preſent he offer you life; yet upon your refuſal, he will ſhortly pronounce the Sentence of Eternal Death; as yet he Invites you to him, but then he will bid you depart. Depart from me, ye curſed, into everlaſting fire, prepared for the Devil and his Angels.
From that God, after whoſe Image you were Created, from that Saviour, who redeemed you by his blood, and from that Holy Spirit who would have ſanctified you by his Grace.
Depart from me, and all hopes of Salvation by me. From me, and all the bleſſed Company of Saints and Angels, that ſhall live with me for ever.
Depart from me, abandoned to an everlaſting curſe, (of which both Souls and bodies ſhall be the wretched unhappy Subjects) into Inquiſite Torments ſet forth by fire, and ſuch as were originally deſign'd for the Apoſtate Spirits, of whom the Scripture doth ſuppoſe one to be the principal Ring leader of all the reſt, and who are therefore termed his Angels.
They who tempted you to Sin, ſhall deride your folly, and triumph in your Rain; and be your Conſtant perpetual Tormentors, ſince the fire is unquenchable, and never goeth out.
Nevertheleſs, how dreadful ſoever this Sentence muſt needs be, it is not more intolerable in it ſelf, than unavoidable to the Sinner: For where will you hide from his Alſeeing eye? or how will you reſiſt the force of his Almighty arm? as it will be in vain to think of ſupporting his wrath: ſo every whit as vain to Imagine a poſſibility of eſcaping it. Will the tears of a deſparing Sinner extinguiſh the fire of Gods wrath, and quench the flames of Hell? will his wiſhing he had been wiſer, in the leaſt avail, when the Charge is proved, and the Sentence paſt? whither would you flee from the juſtice of the judge? whither? but to the mercy of a Saviour? But this Saviour is now the Judge, and become your Enemy: A ſight of whom ſhall awaken the moſt ſlumbering Conſcience, and make the never-dying worm gnaw your very heart: when it ſhall mind you of the calls and invitations you refuſed, and the warnings you ſlighted, revive the convictons you ſtifled, and remember you of the vows you broke, and force you to reflect on the vanities of your youth, and ſadly look back on the time paſt of your ignorance and folly.
When for a light temptation, you run the hazard of this heavy puniſhment; when for a temporal pleaſure you ventured an endleſs Torment; for a mixt delight, an unmixed pain; for a momentary ſatisfaction, an eternal Wrath; for a ſhort Sin, an everlaſting Sorrow. O Eternity! Eternity! is it true, or rather can it poſſibly be falſe, that after millions of ages, under the wrath of God, it will not then be paſt the beginning of Sorrows, but an everlaſting vengeance will be yet to come, and will ever be to come. O curſed be my wicked Companions that inticed me to Sin, and ſo to ruine; or rather, Curſt be my own ſtupidity and folly, that I would not be perſwaded to believe what now I know and feel. Oh that I were now on Earth again, and had the benefit of one months ſpace, in order to a ſecond trial! Oh that I had never ſeen the light, or that the Earth had open'd and and ſwallowed me up in my Cradle! or rather, Oh that in time I had received inſtruction, and harkened to reproof; that in time I had believed what I was told ſo plainly, and warned of ſo Faithfully, concerning God and his Righteous Judgment.
Now that this may never be the caſe of any one of us, let me conclude with the advice of the Prophet, Jer. 13.16. Give Glory to the Lord your God, before he cauſe darkneſs, and before your feet ſtumble upon the dark mountains, and while ye look for light, he turn it into the ſhadow of Death, and make it groſs darkneſs.
FINIS.
End of the text · John Shower, Exhortation to Youth to Prepare for Judgment (1681)