Exhortation to Youth to Prepare for Judgment, Title page – Errata
An Exhortation to Youth to prepare for Judgment. A SERMON Occaſion'd 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 judgment: I know you will heartily rejoyce and bleſs God with me; and as readily pardon my defects in the management of ſo important a Theme: and the rather, ſince I indeavoured only to convince and perſwade 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 pronounc'd from the Pulpit, doth often fail of being ſo, when perus'd afterwards by a critical eye. However, the Impreſſion once conſented to, I ought to addreſs it to no other name but yours; being Conceiv'd and Born in your Houſe, as well as Preacht in your hearing; eſpecially, when 'twas proper for me to prefix an example of the Connexion between ſeriouſneſs and chearfulneſs. For having diſcours'd ſomewhat concerning the Mirth and Joy of a Chriſtian Life, as well as of the unreaſonableneſs and vanity of ſenſual pleaſures; it ſeem'd 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 chearful converſation; the argument were very preſſing. But I need not mention this, ſave to let you ſee the excellency of your choice, and thereby incourage 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 Preacht. 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 unconcern'd 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 it ſelf 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 ſence 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.
Whither the Diſcourſe it ſelf, the occaſion, and all circumſtances taken together have any aptneſs to ſerve that end, muſt be left to the Judgment of ſuch, as ſhall read, and conſider; with whom the Diſcourſe muſt ſpeak for it ſelf. 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 Baptized 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 remembred, and conſidered enough. And to reflect on it as one provoking cauſe of God's with-holding 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 proſelite 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 heartily joyn not, and do not accept and rejoyce 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 our ſelves, 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 regain'd, and born anew (according to that ancient Idea of having all Children taken for the Children of the Common-wealth) let us, whoever was the happy inſtrument, account they are neither mine, nor yours, but the Children of the Chriſtian Church, of the Common-wealth 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 rejoyce 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 your ſelves of him, as your Creatour, 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 conſident, 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 your ſelves 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. Ʋnto 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 Falſhood. 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 it ſelf, 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 Ofspring, 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 it ſelf. For could you, if you were not, make your ſelves? 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 Superiour, Over-ruling 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 dye, 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 Fathers 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 ſhew your ſelves rather a generation of Vipers: Which we have great hope God will mercifully forbid.
But if Englands 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 your ſelves to live your days, and ſpend your time in the World, without God? What, in eating, and drinking, and pleaſing your Fleſh till you dye? 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 Judgment; and (in Order thereto) to your holy, and more uſeful, comfortable life on Earth; It will anſwer the Authors 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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