THE IMPORTANCE OF RELIGION TO Young Persons Represented in a SERMON Preached at the Funeral of Sir Thomas Vinor Baronet, in St. Helen's Church, London.  
May the 3d. 1683.  
By Hen. Hesketh Vicar of St. Helen's and Chaplain in Ordinary to His Majesty.  
LONDON, Printed by H. Hills Jun. for Henry Bonwicke at the Red-Lyon in St. Paul's Churchyard, 1683.   

To the Honoured Sir John Laurence, Knight and Alderman of London.  
Honoured Sir,  
I here Present you with what you were pleased to call for at my hands; a Copy of that Discourse that was made at your Grand-childs' Funeral, which you were pleased so kindly to accept at the hearing, as to desire a more leisurely perusal of it.  
This is now the Third time, that I have been called to do you Service in these sad occasions, and Death hath made so many violent Inroads upon your Family in a short space.  
I Pray God Almighty Sanctify these sad Occurences to you, and to all that relate to you, and teach you to improve them to those purposes of Wisdom that he intends them.  
If this poor Discourse may do you any Service to this purpose, I shall have good cause to rejoice. What ever it is, I present it to you in such a hope; if you have a design to make it public (as you seem to intimate) you must be pleased to stand accountable for the imperfections of it, for I have no further concern for it, than to have it accepted as Testimony of thankfulness for those great kindnesses, you have been pleased upon all occasions to express towards.  
Honoured Sir, Your most obliged and most Humble Servant. Henry Hesketh. May the 8th. 1683.   
Ecclesiastes 11.10. 
Therefore remove Sorrow from thy Heart, and put away Evil from thy Flesh, for Childhood and Youth are Vanity.  
WE are come together Honourable and Beloved, at this time, to pay our last respects, to the Memory of a Young deceased Gentleman, in whom Parentage and Honour, Estate and Parts, Beauty and Comeliness, Youth and Temper, combined to have rendered him a great Man, and (had God so pleased) one that might have done good service in his Generation.  
But it is otherwise determined above, and the Thread of his Life is cut off, his Relations (you see) are willing to commit the Earthly remains of him to the Grave, with that respect, and those Testimonies of Honour and Kindness, that the custom of this City hath made becoming Persons of his Rank and Quality.  
And what is Incumbent now on me, is to strive to Improve this sad providence to your good, to render you more than formal Mourners, and customary Spectators of these Funeral Solemnities.  
There can scarce be a time, in which we may promise ourselves more success in our Ghostly Counsels and Advice, than such as this. For Death, and the apprehensions of it usually render Men serious, and make way for those reflections and thoughts, which the Hurries of business, the entertainments of sense, and the gaieties of the world indispose them for, and lock up their minds against the entertainment of.  
This is the great reason, why the Funerals of the Dead are usually attended with some exhortations to the Living, (And I think) we may take good occasion to magnify the great care and wisdom of the Church in it, in advantaging such very necessary Counsels, with such very fair and promising opportunities.  
This is my present Province, and the Task imposed on me at this time, which that I might discharge with some service and success to you, I have been desired to suit my discourse to those especially that stand upon the same Level, and in the same great circumstances of Age with this Young departed Gentleman, and to address to them in some such way as might be most suitable to their needs, and this occasion.  
And I have not been able to find out a place of Scripture, that seems (to me) better to answer these purposes, than these words of Solomon now read to you, which are directly addressed to Young Persons, as is plain in themselves, and from the Verse which precedes, and that which follows the Text, Remove sorrow from thy Heart, and put away evil from thy Flesh, for Childhood and Youth are Vanity.  
In which words (without spending time in any further recommending the Parentage, Honour, Estate, Parts, Beauty, or Comeliness, of the Person Deceased) there are two things I shall observe to you.  
1. An Exhortation and advice, in these words, Therefore remove sorrow from thy heart, and put away evil from thy Flesh.  
2. An argument or reason to enforce the compliance with it, in these, for Childhood and Youth are Vanity.  
1. The first of these I intent no further to insist upon, than only to give you the true sense, and meaning of it, for the second is that I chief purpose to make the Subject of the following discourse.  
The advice seems to consist of three parts, remove Sorrow from thy heart, and put away Evil from thy Flesh, but they are either of the same Import, and only doubled (like Pharaohs Dream) to make the deeper Impression, or one is added as an Exegesis and Explication of the other, or both are expressed, to make the sense of them fully comprehensive of what the Wise Man intended by them.  
The thing plainly intended in them, is true Religion, and that practice, or great instance of it, which is most suitable and becoming Youth, and the expressions are common Periphrases of both these in the Scriptures.  
For by sorrow here is meant any manner of sin, any instance of wickedness, by which Men bring evil and sorrow upon themselves, the Effect here being put for the Cause, as by a Metonymy very common in Scripture, it is in other places.  
Most of the Translations that I have seen, instead of sorrow, read anger, Put away anger from thy heart, by which they either mean all those irregular sensual Passions, to which Youth is so very subject, of which anger is the most raging and impetuous, and that which commonly betrays and hurries them (without great care) into many evils and Mischiefs, or they mean indifferently any Sin or Vice, by which they anger and provoke God, and fall under his displeasure, and the sad Effects of it.  
And putting away evil from the Flesh, is a common expression in Scripture, in which the Flesh is almost always used in an ill sense, for the depraved part in man, and for all those sensual Lusts and Inclinations seated in it, that hurry and betray Inconsiderate men into sin, and in the irregular indulgence of which, most of the prohibited instances of vice consist.  
So that putting away evil from the flesh, must signify what the Apostle means by cleansing ourselves from all filthiness of the flesh, 2 Cor. 7.1. i e. freeing ourselves from the power of all fleshly Lusts, and as our Church in her Catechism very well expresseth it, (and to the Capacity of those that I am now speaking chief unto) the keeping our Bodies in Temperance, Soberness and Chastity.  
In short, by sorrow in the heart, and evil in the flesh, are meant here the two Great Heads of the Animal, or Sensual Passions in Man, which Philosophy calls the Irascible, and the Concupiscible, together with all the particular subdivisions of them, and by removing, and putting these away, is to be understood, the freeing ourselves from the power and command of them, and all those Vices which they strongly propend, and incline men unto.  
Now this is the great Effect, and end of Religion, the Purifying and Refining the Nature of Man, the correcting all those wild Exorbitances of Passion and Lust, by which he is so estranged from God, and disabled from living that Life of Virtue and Goodness, which his Great Creator intended, and made him for.  
And that this is the true meaning of this advice, doth appear plainly from Two considerations:  
1. By considering what the great purpose and design of Solomon is in this Book, and what he Fixeth upon now in the close of it, as the only sure Expedient, and Method to that design. Now that is to State and determine that so much Agitated controversy about Humane Felicity, to determine wherein it consists, and what the only true and Proper means of attaining it are.  
After a full and curious Canvasing of this matter, an exact Surveying of all those particulars, and Heads of Enjoyments (which Vain Men are so apt to conceit Happiness to Consist in) discarding them all, and exposing their pretences to true Happiness, in the former part of this Book; he comes in the Close of it, to Fix upon true Religion, as the greatest Interest and concern of Man, and that by which alone his true Felicity was to be secured.  
And because Young Persons were apt to take other Measures of things, and to look upon themselves unconcerned in discourses about Religion, which they counted proper only for the Aged and the Grave, therefore in this Place he purposely anticipates this humour, and recommends Religion unto them, letting them know, that however they might take liberty to Indulge themselves in Sensualities and Vain Pleasures, and think they had more Licence to do this than others, yet that God at the Last Day, would severely Reckon and account with them for the same: And that therefore it greatly concerned them, to take mighty care to restrain and bridle those Sensualities that they were so prone and incident unto, to remember their Creator, and take care to do that duty they owed to him, (now) in the days of their Youth, before the evil days come upon them.  
This is the true, though very short account of this Book, and the purpose of Solomon in it; it is to recommend Religion unto all Men (and in this part of it) to Young Men, as their greatest interest and the only sure expedient to render them happy: and therefore we ought to understand, and interpret these words in analogy to this great purpose, i. e. to the sense that is already given of them.  
2. And this will yet be more clear, by considering the Context to which they stand related, both that which precedes, and that which follows them; in the former he is laying before them a sense of the future Judgement to Restrain and Curb the Extravagant Sallies of their Youthful Inclinations: Rejoice O Young Man, in thy Youth, and let thy Heart cheer thee in the days of thy Youth, and walk in the ways of thy Heart, and in the sight of thine Eyes, (which is a plain Sarcasm, and intends only to restrain these things by deriding of them, as the next words show plainly, remarking the fearful and dangerous Issue of them at last) but remember that for all these things, God will bring thee unto Judgement; unless therefore thou canst outface the Apprehensions and Terrors of the final Doom, thou oughtest to take great care, to restrain these Sensualities and Vicious Inclinations.  
And in the following verse, i. e. the first of Chap. 12. he plainly recommends the care of Religion to them, Remember now thy Creator in the days of thy Youth, etc. Now this Text comes in between these two Verses, and therefore must needs be interpreted to a sense that is consonant to them, plainly recommending to them that, which (as I said before) is the greatest instance of their Religion, and aught to be so of their care too, to bridle all those headstrong Passions, and giddy Inclinations, that betray them into Vice, and a forgetfulness of their God, to which he annexeth a strong motive and argument in the latter part of the verse; For Childhood and Youth are Vanity.  
2. Which is the Second General I observed in the Text, and proposed as the chief thing to speak to at this time, in which I shall endeavour to do these three things.  
1. Explain the words, and show wherein the strength of the Argument lies.  
2. Improve it to that purpose of Religion, to which Solomon here useth it.  
3. Make some Practical Deductions and Inferences by way of application.  
1. The strength of the Argument lies in the word Vanity, Childhood and Youth are Vanity, therefore remove Sorrow from thy heart, etc. Now as of this word Vanity there are three (especially) Significations in Scripture, so we shall find the argument of considerable strength in them all, and by the complexion and combination of all together, of very great efficacy indeed.  
1. For 1st. Vanity is taken for a thing of no reality or substance, for any thing of Fair and Specious appearance, when yet there is nothing in Truth, to answer what was promised and expected.  
In this sense Idols are called Vanity, and Worldly Enjoyments are called Vanity, and reliance upon Men is called Vanity, because none of these things answer their appearances, or those expectations or relyances that are placed upon them: for an Idol is nothing (saith St. Paul) either in its being, or power, answerable to what it appears, and is by mistaken Men fancied to be. And Worldly Enjoyments appear great at a distance indeed, but are found to be really but little, and nothing in comparison of what they seemed, while the Man was in the pursuit of them. And great Men whatever they may promise, or we may promise ourselves from them; yet either their Faithfulness, or their Power to help us, is little, and in some cases nothing at all, in one Sense they are called by the Psalmist Vanity, and in the other a Lye.  
2. Vanity is often used to express wickedness and sin, especially for the Extravagant Affectation and Prosecution of Sensual Pleasures and Delights, in which (as I said before) the chiefest instances of Vice consist.  
Upon this account wicked Men in Scripture are commonly called Vain Persons, Silly and plain Fools. And Sin is called Vanity and a Lie, because it no way answers its promising appearance; it Courts Men under the Shape of Pleasure and Profit, Interest and Delight, but is in experience quite contrary, it is sweet in the Mouth, but in the Stomach is bitter as the Gall of Asps; by all which Metaphors is plainly meant, that Sin however pleasant it seems in its present appearance, yet is really afflictive and sad in the Trial and Issue, just as the Caresses of an Harlot are Inviting and Charming at first, but deadly as the Sting of a Serpent, and destructive as the Embraces of Death, at the latter end.  
And Wicked Men are therefore called Vain and Foolish, because they are cheated by the Appearance, and Deceitfulness of Sin (as the Apostle speaks) and made to expect a great deal of Happiness and Delight, when alas the Dead are there, and its Paths lead down unto Hell.  
3. Vanity is often used to express that which is fleeting and uncertain, and soon fadeth or passeth away; thus all Flesh is called Vanity, and compared to the Flower of the Field, Man is called Vanity, because subject still to the Stroke of Death, and of no fixed continuance: The Glory of the World, and the Possessions of it are called Vanity, and often said to be Vain, because so subject to decay: The Happiness and Prosperity of wicked Men is called Vanity, because they stand in slippery places, and Riches are called Vain, because so Volatile and Uncertain, and because they make themselves Wings and Fly away.  
Now Youth is called Vanity in all these respects.  
1. For its prosecution of Vain and deceitful things; its judgement is not Ripe, nor hath its reason attained to any consistency, it is easily imposed upon by shows and appearances, it sees but the outside of things, is easily captivated and charmed with flattering and guilded Pretences, and Frauds and Cheats are easily put upon them.  
This is one great reason why its Temper and Inclinations are so desultory and uncertain, now hot in the pursuit of one Vanity, and presently another, now its Hawk, and then its Hound, and after these its Horse, or its Mistress Engross its respects, because it fixeth only by chance, and uncertain contingences, and as these wild reasons alter, its Choice and Affection varies too: Or because it is soon cloyed with any one of these, and finds not that satisfaction that it expected, it therefore beats for new, and rangeth over the whole Periphery, because none satisfieth its expectations.  
2. It is called Vanity upon a Second and worse account of Vanity, because it is subject to many Sensual Lusts, that hurry and betray it into Sin and Wickedness, and drown Men in Perdition, as the Apostle Speaks.  
The inclinations of Sense are Strong and Rampant, the Powers of Reason and Understanding weak and small, not able to see into the Truth of things, nor to bridle those impetuous Lusts that are so easily Fired, and Captivated by any thing, that promiseth present gratification; for this cause you have mention of Youthful Lusts, 2 Tim. 2.22. i, e. such as that Age is especially incident unto.  
3. Youth is called Vanity upon the last reason also, i. e. because it is frail, and of uncertain continuance, and Young Men as subject to the Stroke and Seizures of Death, as any others, nay indeed a great deal more, and had we not reason for the Truth of this assertion, yet we might easily vouch certain and daily experience for it.  
I am too Sensible how apt Young Persons are to think otherwise, and venture to act upon such Wild Conceits; they Imagine they have the World before them, and a great deal of Time that they may presume upon, but had they either reason to judge of things, or would give themselves leisure to make any due observations, they would soon see the Vanity and Hazard of this Fancy.  
Alas their Tempers and Constitutions are tender, and not yet come to any firm consistency, frail and soon broken as the Fine Glass, and a thousand times more subject to any External Impressions, then when their Tempers are Hardened, and their Bodies Settled; the Early Bud, and the new Blown Flower is Ten times more Incident to every Blast and Storm, than the well Grown Branch, every little Frost Nips, and Spoils the Beauty of the one, while the other can stand the shock of Winter, and defy the rude and Cold salutes of the Northern Snows.  
And would Young Persons but look abroad, and take account of those that Pass to the Regions of the Dead, they would find there were as much difference in the Numbers of the Young and old, as they see there is between the Blossoms and the Ripe Fruit, there being Thousands of the one that fall to the Ground, for one of the other that is gathered into the Basket. We see but a very few Hoary Heads (and in this Age of Luxury and Intemperance are like every day to see fewer) and therefore may without any great help of Logic, infer, that multitudes of Persons die young.  
These are the reasons now upon which Youth is especially called Vanity, and what strength there is in these to engage young Persons to Religion, and a great regard to it.  
2. Is the second thing proposed; in which I shall endeavour (with all possible plainness, and convenient brevity) to Improve this Argument, and persuade Youth to a great sense, and due care of Religion, which is the design to which the Wiseman useth it in this place.  
1. And first it is one good Argument to engage such to Religion, to consider what Idle, Vain, Impertinent things, they will else be still in the pursuit of.  
Their busy Heads, and active Thoughts will still be set upon something, their Spirits are volatile and still upon the wing, and some project or other they will always be upon, and if Religion do not in some good degree season their minds, and give measures to their regards and care, Lord! how silly, how restless, and distracted will their pursuits still be.  
What Trifles and Vanities will their care be expended upon? And what a nothing will be the purchase of all their Labour? We pity the Innocence of a poor Child, that takes such Pains to gather a Rush, and Sweats in the pursuit of a silly Butterfly, and is it not much greater pity to see a comely Youth, of hopeful parts, and very promising capacities, waste his time and strength in the pursuit of things, that are every whit as Vain; only not half so Innocent? Things that not only Answer not his Pains, but sadly illude them, put him only upon the Rack of new acquists and pursuits instead of compensating his past Labours.  
Is it not a Melancholy sight; to behold Beauty and Parts, a blooming Vigour and Strength, and a Person worthy of the care of Angels, to prosecute with so much earnestness, that which satisfieth not, to court Vanities which still fly from him, and turn Idolater to an empty Cloud, wearying himself in hunting for satisfaction in the wrong place, and pursuing that which repay's him with continual disappointment? Oh! what great pity is it, that such Industry should not be better directed, and better rewarded.  
Will you think how lamentably hazardous the condition of that Youth is, that is setting out into a wide, and hazardous World, without the conduct of Religion, What truer and apt Emblem can you give of him, than of a new Ship Launching out into the Main Ocean, without Helm, and Ballast, or Pilot to Steer her? which must needs move uncertainly and at random, become the sport of every Wave, and be tossed by every Wind, till at last it either overset by its own vanity, or strike upon some less-heeded Rock, and be finally lost, beyond all hope of recovery.  
Now Religion would be remedy against all these misfortunes, it would cause him to act steadily, and enable him to choose wisely, and repay him with that Satisfaction, to which all the entertainments of sense are a trifle and a dream, it would fix him upon things worthy of his care, and able to compensate his Labour; things becoming his Nature, and suitable to so noble a Being, and things that instead of wearying him in vain and empty pursuits, would repay his Labour with that, beyond which nothing of satisfaction can be desired.  
2. But than it is a stronger Argument to Religion, to consider what hurtful, mischievous, and deadly things, Youth is so very apt to pursue, if Religion direct it not better.  
It is a sight pitiful enough, to behold a poor Child run eagerly over Stocks and sharp Stones, and a dangerous Quagmire in the pursuit of a painted Butterfly (as I intimated before) but to see this Child following a speckled Viper, and striving to grasp a shining Scorpion, that will repay his first touch with a deadly Sting, and dart a Poison into his Blood which is infallibly mortal; this is a sight at which our hearts would tremble, and our Blood presently i'll, it almost exceeds compassion, and no pity is big enough for it.  
Alas this is but a faint Emblem of Youth pursuing Sensuality and Lust, running upon the points of Swords and Daggers, wounding itself with such deep and deadly Stabs, as nothing but the Balmy Blood of the blessed Jesus can heal, and plunging itself into such an abyss of guilt, as nothing but the extraordinary (yea miraculous) love of God can save him out of.  
It is a reflection afflictive enough, to consider that sensuality, and intemperance, and youthful Lusts, lay up matter for future diseases, and pains of the Body; that they poison the Blood, slain the Beauty and Complexion, weaken the Temper and Constitution, antedate Old Age, and the infirmities of it, and that a vicious Youth is digging his own Grave, as fast as he can.  
But Oh! what affliction and sorrow must it needs cause, to consider that these provide matter for eternal Torments; that they Stab the Soul with Incurable horror and pain, incense the Wrath and Vengeance of an Almighty God, and consign both Body and Soul to Hell for Ever.  
What a wounding spectacle is it to see, that fair and beautiful creature, with which a Cherubin might fall in Love; that is the Image and Breath of the great God, and so nearly allied to the blessed Jesus, whom Angels guard with joy, and the providences of Heaven wait upon, which the blessed Spirit of God inspires, and for whom all the Glories of Heaven are prepared.  
I say, to see this fair Creature transform itself into a Serpent, and fall in Love with a foul Toad, contract Friendship with Fiends and Devils, and yield up itself to the hellish conduct of them; take up with the foul and muddy pleasures and entertainments of Beasts, and to pass from hence into everlasting burn.  
Who can think of this without transports of sorrow and grief? Or what Eyes can choose but burst out into Tears even of Blood at so sad a prospect? Yet this is really the case of that Youth, which Religion doth not season and govern; it runs headlong upon its own destruction, it is a cheap Prey to every silly Temptation, betrayed easily into every pitiful Sin and Vice, whose appearance though it seem fair, yet its latter end is bitterness, and its paths inevitably lead down to Hell; such a poor creature is contriving his own Damnation, making court to Hell, and inconsiderately rushing upon those courses, which will certainly period in Eternal Flames.  
3. And yet we have another Argument beyond these, and such a one, as we may well hope will be the more effectual, in that it meets with the common Plea, and Objection that is usually made by Young persons against such discourses, and that (I have hinted before) is a presuming upon a great deal of time, and putting death far from them, imagining that they may have time enough hereafter to regard Religion in, and bethink themselves of attending to the precepts of it.  
Against this fancy the 3d. sense in which Youth is said to be vanity, will be a good remedy which lets them know that their time of life is no surer than others, and that their presuming upon the future is equally groundless. They are as subject to the stroke of Death, and to the impressions of Diseases to hasten it, as any others, yea a great deal more, especially if they be irreligious and vicious; and for this, daily observation (as I said before) is as convictive as demonstration.  
Give me the strongest Constitution among you all, or that Youth that thinks himself securest of long life, let me but have leave to lead him to the paths of the Dead, and beg him to observe what footsteps he sees in the ways that lead to the Chambers of the Grave, and then let him tell me, if he see not those of his own Complexion and Age, and such as might have presumed upon a longer life, as well as himself, and that upon the same reasons too.  
Or let me beg such an one to look upon this Hearse, and consider whose Corpse we are going to Entomb, and then let me desire him to say, what he hath to allege against Death and the possibility of it, which this young Gentleman might not have done with as much show of reason. And yet you see all his Pleas have failed him: Let me therefore beg you to improve this to that purpose of Wisdom that providence intends it, learn every one of you to number so his days, as now to apply their hearts to Wisdom, and every one to entertain himself with this serious meditation, that ere long the same case may be my own; my turn (for any thing I know) may be the next, and those that now carry out the remains of my Friend to the Grave, may presently be called upon, to do the same office for mine.  
These thoughts (by the help of God's grace) would correct the gaiety of your Spirit, pull down your vain crests, render you serious and thoughtful, and convince you that Religion is as absolutely needful for you, as it either is, or can be for others.  
In these three considerations doth the strength of this Argument consist, and were they but duly entertained by young Persons, they could scarce fail of having effect upon them, in engaging them to a present care after Religion and Holiness, which is the end that I have been pursuing in representing of them.  
3. And now I proceed to put a Period to this discourse in some practical deductions, and inferences from it, which is the third and last thing I proposed to perform, and three I shall only mention at present.  
1. First it may let us see how extremely imprudent those young Persons are, that think discourses of this Nature no way proper or needful for them; and at what mighty and dangerous rates, all such Persons do Act, that regard not Religion in their Youth, nor take care to govern their lives by the rules and measures of it.  
It is to you that I have been speaking all this while, and it is you that this occasion chief concerns; for God's sake consider well with yourselves whether Religion be not as needful for you as others, and whether, if God should call for you out of this World, (as it is more than possible that he may) you can hope to be saved without the aids of it. Be persuaded therefore (I beseech you) to take it along with you, and to hollow your Youth with a sense and care of it.  
Do not think Religion an Enemy to your mirth and pleasure, and delight in this World; it is the best expedient to these, and the only way to render them pure and real: It is no Sad or Melancholy thing, nor abridgeth you of any thing that is for your true happiness: You may sing, rejoice and be merry, God envies you nothing but sin, which spoils your joys, dasheth your mirth, and must sooner or later be sadly accounted for.  
Religion will make you truly cheerful, preserve the comfort and delight of your own minds, entitle you to God's good care and blessing, in the following course of your Lives; it will fit you to live happily, and to die comfortably, and render you both in life and death certainly blessed.  
2. This will show us how mighty careful all Parents and Guardians of Youth ought to be, to season them with Religion, instil a sense, and knowledge of the Principles of it into them betimes, and train them up in the ways of it.  
This will be a double blessing to them, and the highest instance of love and kindness, and a care of them that we can give: Nature obligeth us to take care of their outward welfare and both Nature and Religion require us to take care of their Spiritual; and it will be a sad account we shall make at the last Day of our failure herein, when their miscarriages shall be charged upon us, and their Blood be required at our hands.  
It is our own comfort and gain that calls upon us in this, as well as theirs, and if we expect to have them comforts, and blessings to us while they live, or to part with them with any comfort, when they are taken from us, we should be sure to do all we can for them in this great instance.  
3. And lastly, (that all may have some gain by this discourse) it may show us of what mighty concern Religion is to us all, and upon what great reasons all of us are obliged to have a due regard and care of it.  
The same reasons of this Text that hold with respect to young Men, hold equally with respect to all Men; for both Middle-Age, and Old Age (without Religion) are vanity, as well as Childhood and Youth are, and as much so too; subject to errors, and easily imposed upon, apt to Idolise the flattering vanities of this World; prone to sin, and all manner of wickedness, and daily under the dominion of Death, and incident to the stroke and seizures of it.  
And therefore the same reasons ought to prevail with us, that we have thought so very proper for them, and it will be a grand shame, and mighty guilt, and a misery at last equal to both, if while we Preach Religion to them, we ourselves be found regardless of it.  
Then only can we hope with success, to recommend Religion unto them, when we ourselves lead them, and go before them in it, and then may we hope for God's blessing upon both here, and by his grace, and through the merits of our dear Lord to be both finally saved, and happy hereafter; which God of his Infinite Mercy grant us all to be, for Christ Jesus sake, to whom, with the Father, and the Holy Ghost, be all Honour, and Glory, and Praise now, and for Evermore. Amen.  
FINIS.   

Books Sold by Henry Bonwick at the Red-Lyon in St. Paul's Churchyard.  

THE Righteous Man's Portion, a Sermon at the Funeral of the Noble and Renowned Gentleman, Henry St. John Esq; who was unfortunately killed by the Tories on the 9th. of September 1679, together with a short Character of his Life, and way, and manner of his Death. By Laur. Power M. A. sometimes Student in Trinity College, & now Prebend and Rector of Tandrogee, etc.  
The Constant Communicant, a Diatribe, proving that constancy in receiving the Lords Supper, is the indispensable Duty of every Christian. The Second Edition, to which is added a Sermon Preached at the Anniversary meeting of the Sons of Clergymen, at St. Marry Le Bow, on the 7th. of December 1682. By Ar. Bury D. D. Rector of Exon. Coll. Oxon.