THESE words are the cloſe of the melancholly tidings, which Job's meſſengers brought him of his heavy loſſes. A • Job had a deep cup of affl • ction given him to drink, and by every meſſenger was made to drink deeper and deeper therein; this laſt meſſenger b • ings him, as it were the very dregs of the cup. The former meſſengers told him of the loſ • of his cattle, and outward ſubſtance; this laſt informs him of the loſs of his children. Altho' in ſome circumſtan • es the loſs of worldly ſubſtance may ſeem heavy, yet in compariſon with the loſs of children, it is nothing; eſpecially with the loſs of children in a ſ •• de • , awful and unuſual manner, as was the caſe here with J • b; yet the good man takes it well, he takes it patiently. J • b looks beyond the the inſtruments of his affl • ctions, and eyes the hand of God, the firſt cauſ • ; and riſes up and reverences the hand that ſmites him, and falls down in humility in the duſt before a ſovereign God, and adores him. See v. 20, 21, 22, Then Job aroſe, and rent his mantle, and ſhaved his head, and fell down upon the ground and worſhipped, and ſaid, naked came I out of my mother's womb, & naked ſhall I return thither: the Lord gave, & the Lord hath taken away; bleſſed be the name of the Lord. In all this Job ſinned not, nor charged God fooliſhly.

Here, my afflicted friends and neighbours, here is a pattern & an example worthy your imitation. Has the Lord given you Job's cup to drink? ſee then, that with Job's ſubmiſſion you receive it. Has the Lord ſent his lightning down from heaven? has it fallen on the young men? and are they dead? O, now ariſe! ariſe! and reverence the Majeſty, the ſovereign Majeſty of heaven that has done it. Bow! bow, in humility, ſubmiſſion, & reſignation to the holy will of God, that is guided by unerring wiſdom, & ſee that by no means you charge God fooliſhly.

Man that is born of a woman, is of few days and full of trouble; and to the ſaints eſpecially, this world is a vale of tears. And what wonder is it that a world ſo full of ſin and rebellion as this world is, ſhould be ſo full of affliction and ſorrow as we ſee it is? yet we have no right to conclude that thoſe who are under the greateſt afflictions, are certainly the greateſt ſinners: the contrary is evident many times: and the reaſon is obvious, viz. this, that this world is not to be the place of rewards and puniſhments, but a ſtate of tryal; and therefore God's diſpenſations are calculated according thereunto: that is, they are trying, and ſometimes exceedingly ſo. And although God may ſend tryals and afflictions, either in judgment or mercy, upon the wicked, as in his holy ſovereignty he ſees fit; yet to his own children, he has bound himſelf by his gracious promiſe, that he will correct in meaſure and in mercy, if need be, and for their profit. But yet we find, by the ſcriptu • e account, that God ſometimes has a two-fold aim in correcting, afflicting and trying his own children; as ſometimes for correction, and ſometimes more eſpecially for tryal. For correction, when they fall into any particular ways of rebellion; according to Pſalm 89.30, 31, 32. "If his children forſake my law, and walk not in my judgments, if they break my ſtatutes, and keep not my commandments; then will I viſit their tranſgreſſions with a rod, and their iniquities with ſtripes." But ſometimes the Lord brings his children under afflictions, more eſpecially • or their tryal, when it is not to correct any ſpecial tranſgreſſion. •• nd this ſeems to be the caſe with Abraham, when God called him to go and offer up his ſon Iſaac; it was a heavy affliction, and it was ſent for his tryal; to try his faith and obedience. Hence, ſays God to him, in the cloſe of that tryal, "Now I know thou feareſt God ſeeing thou haſt not withh • ld thy ſon, thine only ſon from me." Gen. 22.12. God knew that Abraham truly feared him before, but here was now an eminent proof and demonſtration of it. And God loves to put the graces of his children to the tryal; and here Abraham's ſaith was ſo tried and proved, that he is canonized in ſcripture for the eminency of his faith, Heb. 11.19. "Accounting that God was able to raiſe him up even from the dead." And this ſeems to be the caſe with Job; he was afflicted grievouſly, but not ſo much for correction (he being conſc • entiouſly upright) as for his tryal. As, ſays James, Ye have heard of the patience of Job, and have ſeen the end of the Lord, Jam. v. 11. The end of the Lord, in afflicting Job, we ſee was to prove the eminency of his patience, baffle and confound the devil in his own ſchemes and propoſals, and in the end to honor and exalt Job (or rather the ſtrength of his own grace in Job) as one of the moſt eminent ſaints left upon divine record. Hence he is ranked among the worthies, as we read of Noah, Daniel and Job, as ſome of the firſt men to ſtand in the gap to keep off God's judgments. And God intending thus to exalt him, ſaw meet firſt to prove him. An • that Job's afflictions was not ſent ſo much to correct him as to prove him, is plain from God's own words to ſatan, after that Job had rec • ived the firſt ſhock of his trials with ſuch compoſure and patience, that in all of it he ſinned not, nor charged God fooliſhly; ſo that God ſeems to boaſt of his eminency to ſatan, chap. 2, v. 3. "And the Lord ſaid unto ſatan, haſt thou conſidered my ſervant Job, that there is none like him in the earth, a perfect and an upright man, one that feareth God, and eſcheweth evil? and ſtill he holdeth faſt his in • egrity, altho' thou movedſt me againſt him to deſtroy him without cauſe." And we all ſhould, my friends, if poſſible, learn the meaning and deſign of God, when he ſendeth afflictions, whether he ſends them for correction or for trial, that we may be in a better circumſtance to anſwer the deſign of providence. If our afflictions are ſent for correction, then we ought to repent, reform, and do no more ſo wickedly; but if for tryal, then we ſhould ſee to it that thoſe graces hold out in their exerciſe, to the glory of God, as faith, love, patience, reſignation, ſubmiſſion, &c. that we may, with Job, come forth, as gold brightened by the fire of affliction.

But to return to the words I firſt read: And it fell upon the young men, and they are dead. In theſe words we may note ſeveral things; as, 1. And event is held forth, viz. death: 'tis ſaid, they are dead. 2. Who they were, that are ſaid to be dead; which we find they were not aged people, or men of grey hairs; but the young, the young men are dead, viz. Job's children. 3. We have here the means of their death held forth, viz▪ the fall of the houſe. The wind came from the wilderneſs, and ſmote the four corners of the houſe, and it fell upon the young men, and they are dead. 4. We may note the employment that death found them in, viz. feaſting. They were eating bread and drinking wine in their eldeſt brother's houſe, and perhaps not the leaſt apprehenſive of death till it come. O! what dying mortals are we! how liable to the ſtroke of death at any time, at any place, and in any employment! O! what need is there of being always ready! for we never know when we are ſafe from the ſtroke of death; but ſometimes, when moſt cautious, moſt expoſed; Man's caution often into danger turns, And his guard falling, cruſhies him to death. Night Thoughts. and that which we mean to be our protection, may prove the means of our deſtruction, as was the caſe here with Job's children: their houſe they made for their protection, • ut it was made the means of their deſtruction. Solomon ſays There are many devices in the heart of man; but the counſel of the Lord, that ſhall ſtand. We may deviſe means and meaſures in which we may think we are ſafe; but in God's counſel, thoſe very means and meaſures are ſometimes to prove our death. And was not this the caſe with two of the young men now dead? who had been at work in a neighbouring field, and ſeeing the ſtorm ariſing, aim'd to come here to this houſe for ſhelter; but no ſooner were they ſeated in their chairs but death chain'd them down to rife no more.

And, by the way, what think you, my hearers, concerning death? thoſe of you, in particular, who ſaw the young men (as many of you did) before they were removed from their ſeats, in which they ſat, when the fatal flaſh burnt in two the tow thread of life. I ſay, what do you think of death? Did not you then ſee death in a more ſtriking light, and piercing view than perhaps ever before? death ſitting upright in chairs, ſt •• nly looking all ſpectators in the ſace, as they came into the room! And can you any more forget that you are mortal? can you any more forget death until your own dying day? can you, when, for ought you know, it may come as ſoon as the morning light of the next day; yea, ſooner too, for we ſee that we know not what a day may bring forth.

But what I aim to ſpeak further upon this ſubject, and to improve the preſent opportunity (God willing) to the beſt advantage I can, is, not to give the character of the dead; but to improve the gloomy, melancholly theme, DEATH! which my text leads us to, and the late awful providence fixes our eyes upon, to the benefit of the living; and this is all the advantage we may hope for, from the ſolemn ſcene now before us. The living cannot benefit the dead, but the dead may benefit the living: For that God who can bring light out of darkneſs, and meet out of the eater, can alſo bring life out of death: And that this may be the event, in the preſent caſe, ſaints of God, let you cries aſcend to heaven.—I don't feel over critical about a curious method, at preſent; yet ſeeing that ſome one muſt be attempted, let it be the following, viz.

I. Let us meditate upon death a little, ſince we have ſo much occaſion therefor; and ſeriouſly conſider ſome of the important conſ • quences of it.

I ſhall not at this time, conſider death all the ways I find the word uſed and applied in ſcripture; but only in this threefold manner. Briefly,

1ſt. The loſs of God's moral image in which man was at firſt made; or that ſtate of alienation from God into which mankind are ſunk, by the original apoſtacy, and all unregenerate men are yet in, is called death, and men are naturally in a death-ſtate, and dead while they live, as • aith the ſcripture, 1 Tim. v. 6. that is ſpiritually dead, while naturally alive; dead in treſpaſſes and ſins, Eph. 2.1.

The true life and happineſs of the rational ſoul does not conſiſt merely in being endowed with ſuch powers and faculties as the great Author of human nature has given thereunto, as the underſtanding, will and affections, which are eſſential to the very being and exiſtance of a reaſonable creature; not yet in the ſoul's union to the body. But the true life and happineſs of the rational ſoul conſiſts in aſpiritual union to God; or a correſponding frame of mind and temper of heart to the various repreſentations of the perfections and attributes of God. As a filial fear and reverence of the greatneſs, majeſty and power of God; a firm belief and truſt in the faithfulneſs and promiſes of God; an humble dependance on the all-ſufficient fullneſs of God; a cheerful and hearty compliance with the will of God, and an holy delight in the purity and moral beauty of the divine nature, &c. In theſe things conſiſts the true life of the ſoul; and as it was ſaid of Adam in his firſt creation, he become a living ſoul, it was true in this ſenſe, his ſoul was alive, ſpiritually, having theſe correſponding diſpoſitions of ſoul towards God, co-natural with his exiſtance. But alas! by the fall, how is the gold become dim! yea, become braſs; for the moſt fine gold is changed; the image and life of God removed, and the image of ſatan and death introduced. For who don't ſee, that ſe • any thing ſpiritually, that there are none of theſe right diſpoſitions of mind toward God, naturally to be found in mankind? Since • he fall, men are naturally ſo far from the true reverential fear of God, in heart, that they are rather inclined to ſay in their hearts, that there is no God, Pſal. 14.1. And inſtead of being inclined to truſt in the faithfulneſs of God, mankind are more inclined to truſt in lies and falſhood, Jer. 13, 25. And inſtead of depending upon the all-ſufficient fullneſs of God, natural men had rather depend on ciſterns, yea, broken ciſterns that can hold no water. Jer. 2, 13. and inſtead of loving God for his purity and holineſs, that is, the very thing upon the account of which they hate him ſo mort • lly as they do, that their minds are very enmity in the abſtract, Rom. 8.7. And inſtead of loving God's laws, and cheerfully complying with his will they ſay in plain terms, that they will not have this man to rule over them, Luke 19, 14. O! what a ſad and awful death-ſtate are natural men in! this ſpiritual death is a thouſand fold greater calamity and heavier judgment than merely natural death. And all of you, my heaters, that are yet in your natural ſtate, are thus dead; and by reaſon of this ſpiritual death, you are more deformed, loathſome and naucious in the eyes of the holy God, than theſe corpſe are in your eyes, by means of natural death. And ſhall the ſight of three dead corpſes this day, fetch tears from many of your eyes, and ſhall not the conſideration of ſo many dead ſouls as we have amongſt us, fetch groans from none of your hearts? if not, it ſeems it muſt be becauſe the dead are burying the dead.

2. That ſtate and condition that the wicked ſhall be placed and fixed in after this life, and eſpecially after the judgment day, is called death. And death, in this ſenſe conſidered is of a very comprehenſive ſignification, including all evil in it, even compleat deſtruction. Hence it is called the ſecond death, yea, eternal death.

3. The diſſolving the union between ſoul and body, is called death; and here the word is to be underſtood in its moſt natural and obvious meaning, that every one knows what is meant by death, in this ſenſe of the word, tho' few conſider, as they ought, the conſequences of it. And death, in this latter ſenſe of it, with ſome of its important conſequences, is what now lies before us, which my text, and the preſent providence calls unto the conſideration of. When the meſſengers bro't us the late awful news, that the young men were dead, that three were killed with one clap of thunder, or awful flaſh of lightning, the melancholly ideas were ſoon catched by every on • ; none aſk for information what is meant by death, for all expect, all know, that death turns the ſprightly, active youth into a gaſtly, breathleſs corpſe, which evidently ſhews that the heavy, leaden hand of death has cloſed the eyes for time, and chain'd in ſilence the nimble tongue as long, •• d has ſo marr'd the beauty of the whole ſtructure, that the moſt tender relative can't endure the awful ſpectacle, but is ready to cry with Abraham, concerning his once beautiful Sarah, Let me bury my dead out of my ſight, Gen. 23, 4. A few of the important conſequences of death, I would here mention. As,

1. Immediately upon the diſſolving of the union between ſoul and body, there is an everlaſting parting with a worldly enjoyments. It is a ſad effect of the apoſtacy that mankind purſue the world ſo greedily, and ſeize upon its enjoyments ſo eagerly, as if true happineſs conſiſted herein, or as if they would laſt forever, and were durable and permanent good. Certainly worldly enjoyments are ſleeting in the nature and deſign of them, yea, they are always on the wing, ready for their flight; but if they halt a few moments by the command of heaven, bl • nd mortals think that they will always ſtay, and look for no higher nor better good; yea, neglect the higher, better, and only good, for the fake of theſe things. And the worldly heart of fallen man will be contriving how to make bed of reſt among the ſmiling charmes of creature delights; but, alas! to his ſurprize, before he has got compoſed upon his a bed of eaſe, he is all on a ſudden ſummon'd immediately to appear in the eternal world! But this will not ſufficiently inſtruct the reſt of the worldly tribe to ſeek a better good, but cheated with ſome deluſion, worldly hearts will preſume upon laſting happineſs from worldly things; even againſt ten thouſand informations & warnings to the contrary. But I ſay, death will put an end to all theſe enjoyments. O! how ſhort liv'd are they! O! how ſoon is the bubble broke! what a panick might this ſtrike thro' the heart of all worldlings, who have their portion in this life, Thou fool, this night ſhall thy ſoul be required of thee, then whoſe ſhall all theſe things be? Luke 12, 20. At death there will not only be a parting, but an everlaſting parting with worldly enjoyments; for the ſaints in heaven will have a better, a full, and an eternal ſupply, without theſe things; and altho' the damn'd in hell will be in eternal want, yet worldly enjoyments would not releive them, ſuppoſe •• ey might have them; but have they muſt not, ſhall not, no, not ſo much as a drop of water to cool their tormented tongues. It ſeems that this conſideration ſhould moderate our purſuit of this world's goods, and excite us to ſecure a more laſting happineſs. O, labour not ſo much for the meat which periſheth, but more for that which endureth to everlaſting life.

2. Another important conſequence of death is, a final end to all means of grace: an end to all means, helps, and opportunities of preparing for our future and eternal ſtate, God has wonderfully diſtinguiſhed the fallen race of man, from the ſinning angels; them he reſerved in chains, under darkneſs, to the judgment of the great day. But the ſovereign mercy and grace of God hath interpoſed in the behalf of poor fallen man,

1. By providing a Mediator. For, without this, there would have been no more hope for fallen man, than for devils,

2. In granting a repreive to mankind, longer or ſhorter, according to the ſovereign pleaſure, and in this ſpace of reprieve, to afford means of grace; as the written word, a preached goſpel, the Liberty of the throne of grace, &c.

3. And becauſe mankind are ſo averſe to the way of life and ſo entirely under the power of ſin, that meerly external means are inſufficient to prevail upon any of the fallen race truly to return to God, in the ways of the goſpel; therefore, over and above theſe external means, God is ſending down the influences of his holy ſpirit, to ſtrive with ſinners, and accompany the outward means, and make them effectual to ſound converſion, and conſequently to eternal ſalvation. And O! what wonders of mercy are here, which the fallen angels never had!

And thus mankind come into the world, under the guilt of their original apoſtacy, and the curſe of the broken law; reprieved by the mercy of God only for a few uncertain moments, as ſovereign wiſdom ſees fit, with the means of grace in their hands, which, if not rightly improved, and truly complied with, will aſſu •• dly aggravate their eternal miſery. And O! what an awful and critical ſituation are mankind then in! and how reaſonable is it to expect that rational creatures in our circumſtances, ſhould be engaged to the utmoſt degree, in improving the day and means of grace! Methinks this ſhould be the language of one and all, of one to another. "O! the infinite mercy of God, in providing a Mediator for us, and thro' him, has open'd a door of hope, and is now affording means of grace, and giving us an opportunity to make our peace with God! Come, come, O! come, let us enter while there is room, and before the Maſter of the houſe riſes up, and ſhuts too the door of mercy. Behold! now is the accepted time, and day of ſalvation, and let us improve it. Let us ſeek the Lord while he may be found, and call upon him while he is near. Let us ſeek firſt the kingdom of God, and mind the one thing needful; and agree with our Adverſary quickly, while we are in the way with him, and have means, and an opportunity ſo to do. O! let us cry mightily to the Lord, and who can tell but that he will turn away his wrath, that we periſh not."—I ſay, one might reaſonably expect that ſuch would be the language, and ſuch the conduct of rational creatures, in our circumſtances: but, alas! how reverſe of all this do we find the practice of men! inſtead of a thankful eng • gedneſs in improving the day and means of grace, O! how dreadfully are they ſlighted and abuſed! how many prayerleſs perſons! how many ſabbath breakers! how many diſpiſe the word, and grieve the ſpirit of God! and becauſe grace hath thus far abounded, O! how do men abound in ſin! and becauſe ſentence againſt an evil work is not executed ſpeedily, as in ſtrict juſtice it might have been, therefore the hearts of the ſons of men is fully ſet in them to do evil.

But how much ſoever the means of grace are ſlighted, neglected or abuſed, they won't laſt always; death will put an eternal end to them, and to all opportunities of improving them. The man that would not improve his time for God, his ſoul, and eternity, ſhall then have no more time to improve, if he would. The man that would not bow the knee in prayer a • the throne of grace, while God waited to be gracious, will then find that it is too late to pray; or if he ſhould pray, plead, cry, and weep tears of blood, it would avail him nothing. And he that in the time of life, thought that ſabbaths and ſermons came too thick and often, and were too long and tedious, and wore ready to complain, what a wearineſs are theſe things? when will the ſabbaths and the new moons be gone? O then he would give worlds, had he them at command: Ah! for one of thoſe tedious ſabbaths back again! O? for a little of that time, more precious now than gold! But all in vain; for it is too late, too late, eternally too late! O! immortal ſouls! bound for eternity, and will quickly be there! if you would b • wiſe, improve time while you have it. moment's ſeize; Heav'n's on their wing: a moment we may wiſh, When • orlds want wealth to buy. Night Thoughts. Work while the day laſts, for the night cometh, wherein no man can work. John ix. 4.

3. Another important conſequence of death is, that it puts an end to all opportunity of performing, and diſcharging relative duties. It is of great importance that relative duties are faithfully diſcharged; ſuch as parents owe to children, and children to parents, rulers to ſubjects, and ſubjects to rulers, miniſters to their people, and people to their miniſters, &c. The honor of God, the intereſt of religion, and the good and welfare of the riſing generation depend much hereupon. But, O! what ſad neglects here! and why? Why time enough yet, all are too apt to plead. The parent don't intend to die ſo, nor that his child • hall neither, in ſuch awful neglects of religion, and ſoul concern; and the miniſter in ends by and by to be more thoro' with his people; and all hope to diſcharge relative duties, in a future period, in a better manner than at preſent they do. But alas! ſudden death comes and puts a ſtop to all—think of this, you that are •• ck in the diſcharge of you relative duties, when death comes you can't then diſcharge them better, you can't then diſcharge them at all, if you would.

4. Another important conſequence of death is, that it unalterably fixes the ſoul for eternity, either in weal or wo, happineſs or miſery to change no more. 'Tis true there may and will be ſome circumſtantial alteration, that the ſoul will meet with after death: as union to the body at the reſurrection, & the ſaints happineſs will be progreſſive, and the miſery of the damned (perhaps) thro' eternity. But there will be no changing from happineſs to miſery, or from miſery to happineſs, but in this reſpect, as the tree falls ſo it lies, & will eternally. But this world in which we now live is a changing world, and bleſſed be God that it is (wo to all the wicked if it were not) for among other changes, a ſaving change may poſſibly be met with in this world, but not in the next; he that is there found filthy, muſt remain ſo ſtill, and ſtill, and ſtill eternally; and he that is holy ſhall remain ſo as long. O, Beloveds! look before you leap, for the leap is for eternity.

II. I proceed to ſpeak a word briefly to the ſecond general head propoſed, viz. That even young men in the bloom of youth, are liable to be cut down by the ſtroke of death. This is confirmed abundantly if we conſult either ſcripture or common obſervation, and is ſo evident, that in words none will deny it, altho' in practice, it ſeems as if there were but few that did really believe it.

1. The ſcriptures are full to this point; the text we are upon tells us, the young men are dead; and Luke tells us of a certain young man that was carried out dead, the only ſon of his mother, Luke 7. And ſays Job, one dieth in his full ſtrength, being wholly at eaſe and quiet, his breaſts are full of milk, and his bones moiſtened with marrow, Job 21, 23, 24. But I ſhall not ſtand to multiply inſtances of this nature, given in ſcripture.

2. It is evident to, and by commo • obſervation abundantly. How many youth have we known in our day, that have been cut down by the ſtroke of death? ſome at home, ſome abroad, ſome by ſudden death, ſome by a lingering ſickneſs, ſome fall in battle, ſome are waſted by the wartery waves on a ſudden to the ſhore of eternity, and others, quick as the lightning's flaſh, fly from this world to the next, as on blazing wings of fire. Oh! there is but a ſtep acroſs from the road where the young walk, in the days of youth, to their eternal home, in the other world; and how many are there in youth that take this ſtep! how many youth are cut acroſs and ſoon get home, and never travel round by the way of grey hairs, and old age for it? and it is too evident, that youth are liable to the ſtroke of death, to ſtand longer upon this point. But this is not all. Therefore I proceed to conſider,

III. That youth are not only liable to be cut down by the ſtroke of death, but by a ſudden ſtroke, without one minute's warning, as to the time when.

What a ſtrange thing is here, and yet how common too! for all to have warnings, a thouſand warnings of death's approach, and yet ſo many die without the leaſt warning; death not miſtruſted to be near, until he's done his work, ſtruck the fatal blow and fled. The old world had an hundred and twenty years warning of the flood, and yet were ſwept away ſuddenly by it at laſt. For, ſays Matthew, they were eating and drinking, marrying and giving in marriage and knew not until the flood came and took them all away, Mat. 24.38, 39. And ſo it was with Sodom, and ſo it will be at the end of the world, and ſo it is with reſpect to particular deaths; notwithſtanding all the warnings of its approach; how often do people cry peace and ſafety, until ſudden deſtruction in this ſenſe, comes upon them. But if you want a further proof of this awful point, viz. That youth are liable to be cut down by a ſudden ſtroke of death, without one minutes warning, as to the time when, the late awful providence that has called us together at this time, is a full demonſtration. For if by the mouth of two or three witneſſes every word ſhall be ſtabliſhed, then we have a competent number of witneſſes this day to bear teſtimony to the preſent truth; and ſuch they are too, whoſe veracity in their teſtimony, won't ſo much as admit of diſpute; for altho' they are dead, yet they ſpeak, and ſpeak ••• dly too, and more effectually to the preſent point than the living can. And what ſay you my hearers? if you won't believe the teſtimony of the living, which God ſends you, dare you reject the teſtimony of the dead? Dives tho't in hell, if one might be ſent from the dead, his teſtimony would be believed. But, dear youth, God is ſending you, not only a ſinge, but a triple teſtimony from the dead, that greatly concerns you all, and will you not believe it? don't their witneſſes all agree? don't they ſpeak the ſame thing? don't they ſpeak truth? don't they ſpeak important truth? don't they ſpeak loud, loud as the voice of thunder? did you ever hear the voice of thunder louder? And yet, if you are deaf, and cannot hear, this day, God bids you look and ſee; that if you won't believe your ears, believe your eyes, and know that you are mortal.

All men think all men mortal but themſelves.

Uſe firſt of information. Hence learn, how abſolutely neceſſary it is, even for young people to be truly religious. There is a prevalent diſpoſition naturally in young people, to put off religion for the preſent, thinking there is time enough yet, and that it is not a buſineſs ſuitable to their age. Young people think it beſt for old folks, who have as it were one foot in the grave, of very age, to be religious, think of death, and prepare for it; but are very apt, in their tho'ts to exempt themſelves from any preſent neceſſity of ſetting about the work and buſineſs of religion in good earneſt. But O youth! youth! learn here how preſumptuous is your practice! true it is, that old people muſt die; but then it is as true that young people may die, and often do, when the old are ſpared: And a remarkable inſtance of this nature, has been ſeen now, in this late ſurprizing providence. When death came amongſt us ſudden, and in this awful manner ſlung his darts, cut down three, at one inſtantaneous ſtroke, was it becauſe there was no aged people in the town, that the young were taken? or was it becauſe there was no aged people in the neighbourhood? nay further, was it becauſe there was no elderly people in the houſe then at the ſame time, when the young ſell victims to the rage of death? no, ſurely; for altho' ſeveral elderly people then were preſent, yet they were paſs'd by, yea, protected in the very jaws of death! one in ſpecial, aged almoſt to an hundred years, ſitting ſide by ſide as it were free among the dead, in about, the ſpace of three ſeet of the ſlain, yet eſcaped unhurt, untouch'd. So that here, dear youth, you may ſee your age is no defence againſt the ſtroke of death; nor have you any certainty that the aged muſt die firſt. O then, if you may die before the aged; if you may die in youth, and if you may die by a ſudden ſtroke, without a minute's warning as to the time when; how neceſſary it is for you always to be prepared? or, in other words, to be truly religious? and all of you, that are old enough to reflect upon theſe things, ought without farther delay, to lay the ſam • to heart, free to Chriſt for refuge, and make your peace with God, get into, and live in, an actual readineſs for death; then let it come, it cannot hurt you; yea, let it come ever ſo ſuddenly, it can then do you no hurt, for to die will be gain.

2. We may hereby further learn, what is a ſufficient apology, for a young man or maiden to make, in their own defence, againſt the ſcoffing age, for becoming ſerious, godly, and ••• ly religious in their youth, viz. this, only tell your mates, tell the world, that you muſt die, and for aught you know, you may die ſuddenly, as others have, without a minute's warning, of the time when; and therefore you count it prudent, wiſe and ſafe, to be always ready, always religious: and if earth won't approve this for an anſwer, heaven will: this will be approved of as wiſe in the hour of death, and at the day of judgment. But what am I about! does religion need any apology? does it, when it is the glory and ornament of human nature to be religious, whether old or young? yea, it is the higheſt honor and glory 〈◊〉 the angels in heaven, to be truly religious, that is, to love •• a • , and ſerve God And yet the curſed pride and folly 〈◊〉 fallen man is ſuch, that the world think it ſo mean and •••• polite to make a rea • buſineſs of religion, that they know • ot how to forgive the man that is guilty of the da • ing cr •••• ; or if they do, then 'tis becauſe they think the 〈◊〉 has 〈…〉 good apology to make. And what apology is it 〈◊〉 • he •••• d will allow to be ſufficient in the caſe? why d ••• ••• gs! all will allow the dying man to be in earneſt 〈◊〉 ••• d, and for his ſoul. And if this is a ſufficient apo •••• 〈◊〉 dying man, to be in earneſt in religion, I think 〈◊〉 •••• ent for you all, for ſuch you all be. But does religion •• d apology, embraced in health, in youth? no, no; but the 〈…〉 a • en-fold damnation, that looks upon religion ſ • mean and contemptible a buſineſs, as really to think it does; for it is not ten thouſand apologies that can excuſe the man that neglects religion, be he old or young.

3. If the young may die, and die ſuddenly, as we have heard; then we may hence learn what great obligations are aged laid under to God, for his preſerving mercy to them ſuch a length of time. O, my aged fathers and mothers! look into this glaſs, and here ſee your indebtedneſs to God. Why were you not ſent from the womb to the tomb? why were you not cut down in childhood or in youth, as thouſands have been? why have not the arrows of death been permitted to ſtrike you, when they have been flying ſo thick all around you, for ſuch a number of years? when others have been conſtantly falling by your ſide; yea, on every ſide; and you ſpared, ſpared now yet once more, when the young have been taken, I ſay, whence comes this to paſs? what can you attribute it to? is it not meer mercy, and ſovereign goodneſs in God, ••• at has thus diſ •• gu • ſhed you from ſo many others of your fellow creatures? O, how thankful ſhould you be! how ſhould the goodneſs of God herein lead you to repentance! • ow • hould you improve that life that is lengthened out, by me 〈◊〉 , wholly and entirely to God's glory! but in caſe you 〈◊〉 improve your life thus long ſpared, to the purpoſes for which it is given you, you had better died in the womb, and never ſeen the light: and the longer death ſtays, the heavier will his vengeance be when he comes; like arrows that are ſhot up into the air, the longer it is before the fall, the greater force they gather, and do but pierce the deeper into the pate of him on whom they light. Therefore, my aged friends & neighbours, altho I would reverence your grey hairs, yet upon this occaſion I cannot but remind you of your great obligations to God, whoſe kind viſitations have hitherto preſerved you in life; and alſo faithfully, and in a ſolemn manner, I would warn you of the dreadful aggravations of that miſery, which a long life, ſpent in ſin, will inevitably pull down upon ſuch guilty ſouls, who will venture to be ſo daringly preſumptuous; for the ſcriture ſaith, but the ſinner being an hundred years old, ſhall be accurſed, Iſa. 65, 20. O! how much more tolerable will it be with ſuch who were ſent, with the curſe of God upon them, into the eternal world in their youth or infancy, to what it will be with old ſinners dying accurſed; who have ſpent a long life, in treaſuring up wrath all the time, againſt the day of wrath, as all do, who live long, and yet as long abuſe the patience and long ſufferings of God, which ſhould lead to repentance. Therefore, think of this, you that have been long, and ſtill are, the ſubjects of the ſparing mercy of God: leſt it all prove bitterneſs in the end, and one day you wiſh, in the anguiſh of your ſoul, that you had died, and never ſeen the ſun.

Uſe ſecond of exhortation. I would further improve this ſubject, and the preſent providence, by way of exhortation to all, but to youth eſpecially, to ſeek a true and ſpeedy preparation for death, without any further delay. You all intend, I ſuppoſe, to repent before you die; but O! how apt you are to delay, and put off for the preſent! but I would warn you againſt the danger of delays; 'tis the beaten road to hell! could you enquire of the damn' • , they would tell you ſo too. Many now in hell, doubtleſs, once intended to repent before they died, as much as you do now, but procraſtination Procraſtination is the thief of time: Year after year it ſteals, till all are ••• d, And to the mercies of a moment leaves The vaſt concerns of an eternal ſcence. If not ſo frequent, would not this be ſtrange? That 'tis ſo frequent this is ſtranger ſtill. Night Thoughts. and delays, deceived them down to flames! and this will be your fate too, my hearers, if you venture but a little longer to tread their ſteps. But that, by the bleſſing of God, I may excite you, one and all of you, immediately to ſet about, in good earneſt, the buſineſs that relates to the everlaſting welfare of your ſouls, I would, for your conſideration, lay a few things before you, by way of motive, to excite you hereunto.

1. Conſider that it is all owing to the meer mercy, free and ſovereign grace of God, that you have any ſpace, means and opportunity to make your peace with God, prepare for death, and the eternal world. Devils never had it, and were it not for ſovereign mercy, man had never had it neither.

2. Conſider, that the ſpace and opportunity that you have to prepare for death, at longeſt wont be long; and for aught you know, it may end with you before the ſetting ſun.

3. Conſider, if you ſhould, any of you, neglect the only ſeaſon which God will allow you to prepare for death in, as it is awfully to be feared you will, then, when it is too late, you'll curſe yourſelf, and your folly for't, eternally in hell. And the Devil, who tempts you now, all he can, • o delay your ſoul concerns, flattering you that there is time enough yet, will then inſult you for a fool, for hearkening to his lies.

4. Conſider how dear it coſt the Lord Jeſus Chriſt to purchaſe that ſalvation that is offered to you in the goſpel; yea, the day and means of grace he purchaſed at a dear rate for ſinners. Hence Chriſt is ſaid to be the Saviour of all men; that is, ſo far as they are ſaved, he is their Saviour. If ſinners have a temporary ſalvation, a ſhort ſpace of reprieve from the execution of the threatened ſentence againſt ſin; and if they have life, and the comforts of life a while; all this is owing to Chriſt, and it is meer mercy, which the ſinner don't deſerve: but eſpecially if we conſider ſinners as favoured with the means of grace, and offers of eternal life, it is owing to Chriſt, for he purchaſed that life, and ſalvation which is offered.

And can you, my hearers, take the common bleſſings of life, purchaſed at ſo dear a rate, and conſume them upon your luſts? can you waſte away the day of grace, in purſuing this world, and the vain pleaſures of this life? And can you, dare you trample under foot the great ſalvation offered to you in the goſpel? Theſe favours were purchaſed with a price infinitely more worth than the whole world; not with ſuch corruptible things as ſilver and gold, but with the precious blood of the Son of God. If all the meer men on earth, and all the angels in heaven, had laid down their lives, to have purchaſed theſe favours for ſinners, the price had been too low, and rejected as inſufficient, Therefore hearken, O ſinner, and hear! I will ſpeak a dreadful word unto you, yet a truth, an awful truth, which you will find ſo one day; that if you continue to live as you liſt, and conſume thoſe dearbought favours upon your luſts, and waſte away the golden ſeaſon of grace, and flight and reject the offers of Chriſt and ſalvation: that you will have a moſt dreadful, aggravated condemnation, in the end, when God ſhall come to make inquiſition for blood, and no common and ordinary blood neither; but this precious blood of Chriſt, the guilt of which will be found under your ſkirts; for you will then be counted a • the betrayers and murderers of Chriſt, who were not content with his once being crucified by the Jew? and Romans; but by your ſins you have been all your life long crucifying of him afreſh, and putting him to open ſhame. And where will your doom or portion be in the coming world? among the Sodomites? no, verily, but leagues below them, in the regions of darkneſs and woe, if not below devils themſelves, for ſurely they never were guilty of ſuch crimes.

Conſider further, O ſinner! that once, when David's three worthies put their lives in their hands, and broke through the hoſts of the Philiſtines, to fetch him ſome water he longed for; yet when they brought it, and David come to conſider how they expoſed their lives to get it for him, it wrought ſo upon his compaſſions, he could not bear to drink it, but poured it out before the Lord. But the Lord Jeſus Chriſt not only put his life in his hand, that is, expoſed his life; but he actually laid down his life O ſinner! to purchaſe all theſe favors you enjoy, and can you ſeize upon them greedily, not regarding the price? can you be laviſh of that which is the price of blood, and yet never think of him that bled? O! where is your ingenuity! O! vile ingratitude!

Think again, how contrary is your conduct in meer worldly affairs, and how much more wiſe and prudent? how choice and ſaving are you of that which is very dear and coſtly, of a worldly nature? if you have any thing that is uncommonly dear and coſtly, you are not wont to uſe and diſpoſe of it as you be of cheap, common and ordinary things. And if you were as wiſe in ſpirituals, O! how careful would you be to huſband your time well, and make the beſt uſe of the means of grace poſſible; and improve all earthly enjoyments with reſelence to death and the eternal world.

Once more, under this head, conſider that you muſt be accountable to God for all theſe dear articles, if you abuſe them, or don't improve them as God requires. God don't give theſe favours abſolutely out and out, to ſinners, and there's to be an end; no, no; but only conditionally. If a ſinner does improve well the favours he enjoys in this world, and as God requires him to do, he is welcome to them all, and eternal life to boot; • ut if he don't, he muſt anſwer for them all. Rebellious ſinners muſt give an account of their ſtewardſhip by and by; and, O! what a dreadful an account it will be that they will have to give, when it will be made to appear, that they have waſted their Lord's goods, dear and coſtly goods, the invoice, the book of God, tells us the price was infinite. And, O dreadful! what do you think ſinner, of having ten thouſand talents, in fair articles bro't in againſt you at the reckoning day, and at the ſame time you have nothing to pay? and for want thereof, the body muſt be taken, and the ſoul too, and caſt into the priſon of hell, untill you pay the debt; Verily thou ſhalt by no means come out thence, untill thou haſt paid the utmoſt farthing, Mat. 5.26. Therefore, O ſinner, as free and as laviſh as you are, with the favours and bounties of heaven, as tho' they were cheap and common things: I tell you, that the time will come, that you will think their price is really dear, whate'er you think of it now. And as ſoft and indulgent as theſe mercies are at preſent, while their ſilent language is, enjoy and welcome, if you'll love and ſerve the giver; yet if abuſed, by and by they'll harden into ſteel, and ſharpen into ſwords, and viſit you again in another form, and in a ſtern, unrelenting manner, demand ſatisfaction, for their abuſe, in all the ſeverity of ſtrict juſtice. There is not a mercy come from heaven, to the ſons of men, but what will return thither again, with a true account, how they were received, how entertained, how improved, and by whom. Time, precious time will complain, Lord, I was abuſed and murdered by ſuch and ſuch perſons, and improved wholly to wrong purpoſes: ſabbaths complain, Lord, we were profaned by ſuch and ſuch who were weary of us, and longed to have us gone, we being tedious and but thenſome company to them: the bible will complain of being neglected; ſermons of being ſlighted; invitations of being refuſed; conſcience of being ſtifled, and brow beat, and counteracted; the motions of the ſpirit rejected, and the holy Spirit often grieved, &c. Now theſe will be bitter complaints alledged againſt goſpel deſpiſing, and Chriſt rejecting ſinners; and they will awake the divine reſentment, to the higheſt pitch; and God will ſay, go viſit them again with full commiſſion to ſeek ſatisfaction and revenge for ſuch groſs abuſe, & heaven daring ingratitude. O ſinner, think of this! the time is coming, that the ſight of the many mercies that you have received and • b • ſed, will appear more formidable and •• r • iſying to you, than all the devils in h • ll; 〈◊〉 , you might d • fy all the devils in the regions of darkne •• , • e • e it • ot for this. This is that that will make you ſo dread to 〈◊〉 the face of the judge, at the laſt day, that you would 〈◊〉 had to have the • ocks and the mountains to fall upon you, if that 〈…〉 be a ••• ans to hide you from the ſight or •• s free, whoſe •• ow • s you will then know to be worſe then death. O ye abuſers of the mercies, the manifold mercies of God! think how you will ſeel when they ſhall viſit you the ſecond time, in this ter ••• ying form, come in their rebound from heaven, arm'd with vengeance, and with fell power to ſeek juſt reve • gel they will then come like mountains of lead, ſent from heaven, by the force of the omnipotent arm of Jehovah, in that day when he will ſhew his wrath, and make his power known, wrath excited and enkindled to a ſtame that never can not will be quenched, thro' eternity.

5. Conſider how many and great are the helps and advantages that God is affording you now, in order that you might get prepared for death. And among the reſt of the many precious means and helps that you have, this awful providence, God has now come forth to us in, might be a very great help to you in this weighty affair, would you improve it as you ought. For now you are ſolemnized. Now the levity and vanity of your minds is check'd. 'Tis very evident by your countenances, that you have no diſpoſition for a preſent frolick; and it may be ſome of you think you never ſhall have again. But O, your deceitful hearts! if you don't get them truly changed by renewing grace, will turn to their old courſe, and run as ſwift in the channel of former vanity as ever. Therefore now it ſeems, is your time, if you have any ſpiritual prudence at all, and intend ever to make your peace with God, now ſet about the work in earneſt, while the impreſſion of this providence is not worn off. It ſeems that your hardneſs, blindneſs and ſtupidity has been ſo great, that you have obliged the Almighty, as I may ſay, to ſpeak in an unuſual manner to you. Had you been all obedient to the gentle voice of mercy, in the loving invitations of the goſpel, and the ſweet whiſpers of the Spirit; doubtleſs this awful voice of thunder might have been ſpared. For will the lion roar in vain, and when there is no cauſe? And upon whoſe account, my hearers, do you think it is, that God has come thus ſurprizingly amongſt us? deck'd himſelf with thunder, & cloathed himſelf in flames, and as with a puff of his fiery breath, has on a ſudden blew out the candle of life in three inſtances among us; while others ſcorch'd and ſtun'd, did, as it were miraculouſly eſcape. I ſay, for whoſe ſake do you think that all this is done? do you think it was merely for the ſake of the dead? if you do, I think your thoughts are criminal before God. No, no, my friends, for our ſakes, for the ſake of the living, doubtleſs are theſe awful deaths ſent. And as we had a high hand in bringing down this diſpenſation, God has an errand to us herein, we may conclude, without heſitation. And what is it? Why the language is, turn, turn to God, turn to God or die. And what ſay you my hearers, will you hear? will you hear turn and live, or will you go on and die? Altho' there may ſeem great ſeverity in this diſpenſation, eſpecially to thoſe on whom ſeverity fell; yet it may be ſent in mercy, in great mercy to us who are ſpared, and ſo ſolemnly warned; and it will be ſo in the event, if we improve it right. And ſhall we, my hearers, by our hardineſs, ſtupidity and rebellion, as it were neceſſitate God, if he would do us good, to ſtrike ſmitten friends, Are Angels ſent on errands full of love; For us they languiſh, and for us they die: And ſhall they languiſh, ſhall they die in vain? Night Thoughts. our friends and fellow creatures with death, in a ſudden and unuſual manner; and then refuſe, or neglect the benefit deſigned? O! what double ingratitude, rebellion and unkindneſs is this! and ſhall this be the event in the preſent caſe? O may the good Lord forbid! yet I am afraid it will, with reſpect to many of you. I am afraid you won't improve this providence ſo as to get any laſting good by it. But if you would be wiſe for yourſelves, wiſe for your ſouls, and wiſe for eternity: now is your time, dear youth, when God is calling you ſo loudly. If you wont hear a loud call, this loud call, what will you hear? Common and ordinary calls, it ſeems won't do the turn, won't prevail with you, many of you, to turn to God; and if this extraordinary and uncommon call wont prevail upon you neither, what will? And this may not only be the loudeſt, but it may alſo be the laſt call that ever God will give you. And it looks as probable as not, that now is come the turning point for eternity with reſpect to ſome of you; and if you don't hear and turn now, it is to be feared that God will give you up, and ſay to you as of •• d, Ephraim is joined to idols, let him alone. So that nothing ſhall diſturb or terify you out of your carnal peace. The ſpirit of God may let you alone; ſermons let you alone; awakening providences may let you alone; and you ſleep on in ſecurity and eaſe; and the next alarming voice that you may hear from God, to your ſurprize may be, take them, devils, bind them hand and foot, and in burning wrath, confine them down in chains, in the abyſs of eternal flames!

6. Conſider, that now many eyes will be upon you, to ſee how you behave, under this diſpenſation of providence, and how you improve it. God's eye will be upon you, as it always has been, and he will, it the book of his remembrance, record every circumſtance of •• l your conduct, in order to the day of account and reckoning. Man's eye will be upon you; the good in hopes to ſee ſome good effect; and the bad in order to imitate your had example, with a bolder face, while they ſee that others do the like; and the devil will now have his eyes upon you, to ſee whether he is like to loſe his prey; he don't love to ſee you affected, ſerious and prayerful; he hates you ſhould be concern'd about your ſouls, and tho'tful of their eternal welfare; he had rather ſee you eagerly purſuing earth, than to ſee you in earneſt for heaven; he had rather ſee you inclined to read romances and play books, than the bible; and had rather ſee you at a merry frolick, ſiddling and dancing, drinking and carouſing than to ſee you in your cloſet, upon your knees praying, or at a religious meeting, with the people of God, worſhipping. And therefore the devil will watch, and keep his eye upon you now, in order to improve the firſt and fitteſt ſeaſon to tempt you to break through theſe reſtraints that God has now, by this providence, laid upon you; and he will not only watch the fitteſt ſeaſons, but the fitteſt perſons too, to tempt forward, to lead the way. The devil knows that there is a check put to fiolicking in this town now, which young people are ſo prone to, and in this neighbourhood eſpecially; but he is in hopes that ſome of his faithful ſervants will venture for his cauſe ſoon, and revive the old cuſtom again, and go on as merrily in his ſervice as ever. And now I would aſk the youth of this aſſembly, and the frolickers among the youth, which of you intend to ſhare theſe honors, of being the firſt that ſhall venture for the devil, in reviving that practice that is ſo agreeable to his will, and ſtrengthening to his kingdom? whoever you be that do it, you will have the applauſe of all hell, for being a bold ſoldier for the prince of darkneſs; and the devil will give you many high encomiums for your valor, as being one of the heroes of his kingdom.

But as I ſaid, many eyes will be upon you now; but not as meer idle ſpectators, but in the judgment day, they will be improved as witneſſes, either for, or againſt you, as your con ••• ſhall be, good or bad. Therefore, before I leave you, I ••• ld warn you not to venture on in ſin, after ſuch ſolemn ••• s, leſt one day, heaven, earth and hell too, will riſe up againſt you, and bring in their witneſſes, to your eternal overthrow, and utter confuſion.

But I muſt cloſe this diſcourſe, leſt I interfere with the other appointmentsAn • ther Sermon before the funeral. of the day: and in doing of which I would more particularly addreſs myſelf,

1. To this neighbourhood. This providence is a loud call to the whole town, yea, to neighbouring towns, but it is louder to this neighbourhood: and let others improve it as they will, do you, my friends, improve it aright: and don't let the voice of God, ſo loudly and awfully uttered, in this neighbourhood, be utter'd in vain. And don't let it be bro't in as a charge againſt you at laſt, that when God came into the neighbourhood; in this awful manner, and ſmote three of your friends and fellow creatures dead by your ſides, that the reſt repented not; for this will be a heavy charge, if true.

2. I would ſpeak a word to the friends of the deceaſed. As God has come nearer to this neighbourhood, in this diſpenſation, than to thoſe who live more remote; ſo he has come nearer to you ſtill; and if you don't anſwer the call of God herein, you will be inexcuſeable with a witneſs! but if you improve this providence aright, you will find mercy in all this ſeverity, and in the cloſe, be able to ſay that it is good for you that you have been thus afflicted, and that in faithfulneſs the Lord hath done it.

3. I would ſpeak one word to ſuch whoſe lives were emi • ently expoſed, and yet, through the mercy of God, you are ſpared. If all others ſoon forget this diſpenſation, yet can it be poſſible that you ſhould? can you, when you have not only heard God's awful voice, but felt a touch of the hand of his dreadful power; and being ſcorch'd, and ſing'd by his light'ning's awful blaze, it ſeems you can't but know, that our God is a conſuming fire. And yet ſeeing your lives are ſpared, O how great are your obligations to hear the voice of Chriſt, ſpeaking to you in this providence! the language of which ſeems to be this, go for the preſent, and ſin no more, leſt a worſe thing befal you.

And now, one word to you all, both old and young: If after all that has been ſaid and done to prevail with you to turn to the Lord, by ſound repentance, and unfeigned faith, yet if any of you ſhall venture to go on in ſin ſtill, and let the impreſſions of truth, and divine Providence wear off, without any good and laſting effect upon you; I wou'd juſt remind of another ſtorm that is a coming, inſinitely more dreadful than this late awful ſtorm has been; the dimenſions of which will not be conſined within the limits of a few miles in breadth, or hours in length, as was the caſe with this late ſtorm; but it will over-ſpread the while world of the wicked, and extend to the •• moſt bounds of hell, as to the breadth of it; and as to the length of it will continue in its terror, without abatement, worlds without end. And the clouds of this ſtorm have already been long gathering, and ſo far riſen in the horizon of the written word, that is appears plain to faith's view now: and it will quickly overſpread our horizorn with a moſt melancholy gloom; for it will be a day of darkneſs, and gloomineſs, of clouds and thick darkneſs. And before the terrors of this day, which will be ſo great, the ſun and the moon will quit their ſtation, flee, & hide as in ſome dark abiſs, and will never venture to ſhew their faces in the firmament any more. And the thunder and lightning of that day, will not be ſuch as has now been; meerly • o beat down tops of chimneys, tare thro' roofs of houſes, and ſtrike a few individuals; but ſo terrible and powerful will the thunder of that day be, that as with one clap, the earth will ſplit to the very center, and the whole globe crumble as in a moment, to duſ • and powder, and the lightnings awful blare will turn the very elements into a meer I quid flame. And millions and millions, even all the wicked ſhall fall victims to the thunder of God's wrath in that day. As wicked men and devils were the Jonahs that cauſed this tempeſt to ariſe, ſo in that day when it comes none of them all will be able to ſtand before it, or flee or make their eſcape from it, but naked and defenceleſs they muſt lie open to it, in all the terrors of it, while G • d's wrath will beat upon them as in one eternal ſtorm, without the leaſt mitigation.

As ſuitable to the foregoing Occaſion, and Subject I would here add one of Doct. Watts's Hymns, which he compoſed in the time of a Thunder-Storm.