The Jonathan Edwards Center at Yale University

In an Use of Exhortation to prepare for death: first, to all; second, to young people.

First [Exh.] To all, both young and old. The words of the text are spoken of mankind in general, though they are more especially applicable to young people.

And as the Word of God shows the exceeding frailty of mankind in general

at all ages, so does God's providence in the dispensations of it amongst us in the week past: first in the death of a young person in the bloom of youth, and then afterwards in the death of one advanced in years.The “one advanced in years” is not further identified. And as the providence of God in these things is calling on both old and young to be also ready, so I would now take occasion to exhort all to get ready for death

Seeing your life is like a flower, liable suddenly to be cut down and wither, therefore make haste to get that work done that must be done before death and can't be done afterwards.

Second Exh. To exhort and beseech the young people of this congregation to prepare for death. You have lately had the truth of the words of the text set before you in a lively instance of one that lately died in this place in the very flower of youth, was the sabbath before last here at meeting without any sensible signs of approaching death.

[She was] suddenly cut down.

[She] faded like a flower.

Her place here in the house of God you now see empty.

This is a remarkable instance of human frailty and the great uncertainty of life. There was in this case, after she was first taken ill, speedy advice of physicians, likely means speedily used, and physicians were consultedMS: “consisted.” from day to day while she lived, and the advice taken of more physicians than one, and several consultations of physicians on her case and the means used that they jointly agreed upon, but yet nothing prevailed. But notwithstanding all means that could be used, she soon departed. God's appointed time was come, and no care or tendance of friends, or means or consultation of physicians, could avail to prevent death from doing its work.

Which may be a warning to you, not to flatter yourself in a dependence on anything for the preservation of your lives. Not to flatter yourself at all with that, that at present you see no signs {of death}; that now you are well enough to come to the house of God; and with any dependence on any care or means after you may be taken sick.

God hath set your bounds.

You know not how near [death is]. When God's appointed time comes, nothing will save you. This instance may [be of] warning to you, not to flatter yourself with hopes of much time to prepare after you are taken ill, or that you shall have any convenient season {to prepare} in your last sickness.

It is usually far otherwise, as it was in this instance. Her pains and bodily distress from day to day were so great, that if she had not taken care beforehand, she would have had but a poor opportunity {to prepare}.

Therefore, let this instance be a warning to all you that are here present that are now in your youth, without any delay to prepare for death. Is there not a great number of you young men and young women that now set in this house that have no reason to think that you are prepared? No reason to entertain a thought of your having any manner of preparation for death? That ever you was the subject of that great change? [That your are] still a child of wrath? It is astonishing how you can enjoy any comfort, how you can be so easy. What would you do if you should in like manner be powerfully seized {by illness}?

How dismal would your case be.

And what reason in the world have you of dependence that you shall not be soon seized?

And why will you delay? What can you do in a Christless, graceless condition in that war? What will you do with that terrible enemy? What will you do when your extreme parts grow cold and death begins to get hold? What will you do with death? Where will you look for comfort? What will you do for your poor soul that is going to leave the body?

How will you go into the eternal world? How will you fetch that leap? How will you appear before God?

And as to many of you that heretofore have had such extraordinary religious affections and thought you was converted, how [is] it now, after there has been a great deal of opportunity to see the nature, tendency and way of operation of your supposed grace and its consequences and fruits? When you consider these, is there any manner of reason to think that you are truly prepared for death? Have you any solid reason to think that your change was indeed that great change that the Scripture speaks of? Will your building stand when the winds blow?

Is there great need that you should seek some better preparation for death? Some better foundation of peace and comfort? You know in what way Christ tells you you must seek. Strive to enter [heaven]. [Use] violence. [You] must make it your great business.

And why will you delay? Consider it: is it wise, is it reasonable? Let your own reason speak. Is it not worse than brutish folly?

But I would take occasion from this instance of that blooming flower that was lately cut down by death, more particularly to exhort the young people here present to the following things:

1. Avoid a light and vain conversation. Don't let any filthy communication

come out of your mouth, contrary to that rule, Colossians 3:8, “But now you also put off all these; anger, wrath, malice, blasphemy, filthy communication out of your mouth.” Don't delight in lascivious talking and jesting, and lewd and filthy songs, contrary to those rules, Ephesians 5:3-04, “But fornication, and all uncleanness, or covetousness, let it not be once named among you, as becometh saints; neither filthiness, nor foolish talking, and jesting, which are not convenient: but rather giving of thanks.”

And avoid all profane speeches, speaking in a light manner of things that are of a sacred nature, as though you had not much reverence towards God and things divine and religion, but could lightly bring in these things to set off a jest and enliven your diversions with them. It becomes Christians to observe that rule, Colossians 4:6, “Let your speech be always with grace, seasoned with salt.”

When you meet together, contrive that your conversation may often turn upon something in some respect profitable, tending to some instruction. Let it not be all vain, light, empty, tending to nothing in the world else but to amuse you and waste away precious time, and to establish more and more of a habit of levity and vanity and set you further and further in your disposition from anything that is serious, tending to indispose you to all serious thoughts and concerns and make you unfit for any religious serious business and consequently unfit for death.

Such an empty vain way of spending time is not becoming such poor, frail, dying creatures as men are, administers no comfort on a death bed. It don't agree with {the commands of God}, will not be agreeable to reflect upon then.

There may be some diversion used by young people with moderation. This may be even in that which is both entertaining and profitable. There is more pleasure, better entertainment.

[But there is] no need of levity, no need of meeting together for nothing but [to] excite laughter. Consider these three texts: “Laughter, it is mad” (Ecclesiastes 2:2). Consider how unprofitable [it is]. Proverbs 14:13, “[The] end of that mirth is heaviness.” Matthew 12:36, “For every idle word that men shall speak, [they shall give account thereof in the day of judgment].”

Concerning her that lately departed this life, there are some of you that had some acquaintance with her, knew she was of a contrary disposition.

[She] hated a vain conversation.

[She] manifested, living and dying, a great delight in the society of the saints.

I would ask such now what they think: whether they suppose, if it had been otherwise, it could reasonably be so comfortable to us, the parents?

Could we have reviled the thoughts of such conversation and the ideas of what we saw, when we saw her dying and {departing from this world} with so much comfort?

2. Avoid those customs used by young people and those liberties they are wont to take in company that, by sufficient experience, are found to be of an evil and corrupt tendency. As, for instance, not only the gross acts of lasciviousness, but {also} such liberties as naturally tend to stir up lust: that shameful lascivious custom of handling women's breasts, and the different sexes lying in beds together— the custom of frolicking, as it is called; [and] of the so general custom of being absent from family prayer and being out very late in the night, and those of different sexes sitting up great part of the night together.

However light you may make of those things, and though perhaps you may be ready to make the reproving those things only mere matter of laughter and ridicule, yet I hope, by the help of God, I shall ever bear testimony against them as things of an evil and corrupt tendency.

[They have] done much hurt. [They are] occasions of much sin, things that don't serve Christ's interests but the devil's, things that have been the devil's snares to thousands, things that don't tend to prepare for death, but the contrary.

I doubt not in the least but if any wise and considerate person will be at the pains of an impartial consideration and view [of] things, he must and will determine {that those things} are of pernicious consequences, give Satan great advantage, endanger [your souls]. And that it would greatly hurt the devil's interest if those things were banished from all Christian countries. And thus the devil would be very sorry.

And I doubt not but that those that have used those liberties and customs, if they impartially inquire at the mouth of their own consciences, [will see that they] never had any good consequence, [have] a tendency contrary to seriousness, do actually tend to excite evil affections, tend to hinder serious, constant, engaged, secret religion, tend to levity of mind, indispose to serious meditation.

And if so, they are unlawful. They offend 'em. If they are dear as a right [hand], yet they must be parted with. Matthew 5:30, “If thy right hand offend thee, cut it off, and cast it from thee: for it is profitable for thee that one of thy members should perish, and not that thy whole body should be cast into hell.”

If it be apparent that the devil has great advantage by these {customs}, then how is the practice of 'em consistent with that petition in the Lord's Prayer, [“Thy will be done, on earth as it is in heaven”]?

Let those that plead put it to themselves, whether or no they themselves don't believe in their hearts that the more serious persons are, {the more they avoid such practices; and that persons} the more engaged in religion are from thence as it were {more} naturally disposed to avoid [them].

Whether the more light and vain, and senseless and lustful, [and] thoughtless of death {a person is}, the more he will be likely to be inclined [to these things]; and whether or no devout, constant, engaged, secret religion, in solemn meditation [and] secret prayer, is likely to be upheld by those that are much addicted to these things.

And whether or no unclean imaginations {and} frequent lustful desires ben't more commonly to be found in such as indulge {in these things} than others that strictly avoid 'em; whether gross acts of uncleanness ben't much more frequently {found in such as indulge in these things}.

Whether or no a pouring out of the Spirit of God [ben't much less likely among those that indulge in these things].

And whether, if introduced generally in the time of a great awakening, {they do} not quench the Spirit of God.

Whether or no, if we go through the world, these things ben't found most among those that have least religion and seriousness and preparation for death.

Now if so, how can those things be accounted for? If {so}, then how comes it to pass {that so many indulge these practices}?

In matters that concern your temporal interest, we would have God in his providence deal so by us. We are often commanded to avoid those things that tend to lead others into sin. 1 Corinthians 8:8-13, “But meat commendeth us not to God: for neither, if we eat, are we the better; neither, if we eat not, are we the worse. But take heed lest by any means this liberty of yours become a stumblingblock to them that are weak. For if any man see thee which hast knowledge sit at meat in the idol's temple, shall not the conscience of him which is weak be emboldened to eat those things which are offered to idols; and through thy knowledge shall the weak brother perish, for whom Christ died? But when ye sin so against the brethren, and wound their weak conscience, ye sin against Christ. Wherefore, if meat make my brother to offend, I will eat no flesh while the world standeth, lest I make my brother to offend.” Romans 14:13, “Let us not therefore judge one another any more: but judge this rather, that no man put a stumblingblock or an occasion to fall in his brother's way.” [Verse] Romans 14:15, “But if thy brother be grieved with thy meat, now walkest thou not charitably. Destroy not him with thy meat, for whom Christ died.” [Verses] Romans 14:20-21, “For meat destroy not the work of God. All things indeed are pure; but

it is evil for that man who eateth with offense. It is good neither to eat flesh, nor to drink wine, nor any thing whereby thy brother stumbleth, or is offended, or is made weak.”

If [such practices] must {lead} others [to sin], surely {they will} lead ourselves.

Another thing I would desire you to consider seriously with yourself: which is whether the thoughts of your having practiced these things will afford any comfort on a death bed, or whether or no it would not be more comfortable if you should die in the bloom of youth, as one has lately done amongst us.

One thing more I would put to you {to consider seriously with yourself}: whether, if you should die in the flower of youth, you can think it could reasonably be any matter of comfort to your parents {that they could say}, “This my departed child was an eminent frolicker, much of a gallant, a jolly companion.”

In this matter you may easily believe I speak sensibly, the person forementioned that lately died in the bloom of her youth being my own dear child. I now know how comfortable it is, in such a case, for a parent to have it to consider of his departed child, that he has the greatest evidence that his child strictly avoided those practices and liberties that I have mentioned, that have been so customary among young people; and that she never manifested any inclination to any of these things, but had 'em constantly in abhorrence, as I doubt not but some of you that had some acquaintance with her are fully sensible.

And I can now be sensible what a bitterness it would be to me if it had been contrariwise.

And as the young person that I am now speaking of was a young woman, so I would on this occasion particularly address myself to the young women here present. Let me now on this occasion, which is to me, as you will easily believe, very heavy and sorrowful, earnestly advise and exhort you not to practice nor allow of such liberties as have been spoken [of]; but on the contrary, keep to rules of stricter virtue in your conversation, which will be far, far more for your comfort and peace of conscience, and more for your credit and esteem, and every way more for your advantage as to this world and that which is to come.

Such liberties as have been spoken [of] are especially foolish and dishonorable in your sex, being so contrary to that strict modesty which is, in the eyes of mankind, so much the glory of your sex. And 'tis a rule that will evermore hold good, that the more free those of your sex be in such liberties and the more easily prevailed upon to yield to them, the more

despicable creatures do they become, even in the eyes of them that at present seem pleased {with them}, and will flatter them and pretend to laugh at the contrary, that they may gain their purpose and gratify their own evil inclinations, and because the contrary crosses their inclination.

[They will] laugh at you till they see your are unconquerable.

So that nothing is got.

[If you indulge such liberties, you] become more mean, cheap, servile and contemptible here in this world.

Besides the wound you give your souls, the guilt {you bring on yourselves}, [it will bring] ruin to your soul, and a foundation of sorrow, gloominess and dismal darkness on a death bed.

It will every way be better for you to walk in the ways of the strictest virtue, decency and honor, and with immovable resolution and steadiness maintain your ground. This will be most for your honor and esteem, most for your comfort, most for the peace and quiet of your conscience while you [live], tend most to comfort when you come to die, and tend most to the eternal salvation of your souls.

3. Another thing that I would take occasion from the late instance of death in the young person mentioned to exhort, is dutifulness to your parents. 'Tis what many young people greatly fail in. [They do] not hearken to their counsels, are not careful to please.

Exceeding contrary to these was the disposition of that person I am speaking of, being a remarkable instance of honor, respect and duty to parents; not only maintaining a most strict and conscientious regard to their counsels, but disposed to ask their counsels in all important affairs, studiously, and with great care and concern, to please them, and to avoid anything that might be grievous to them; seeming ever deeply concerned for their comfort and ready to her utmost to exert [herself]MS damage. to that end.

4. Don't set your heart on youthful pleasures and other vain enjoyments of this world, nor employ yourself mainly in pursuit of them.

If you would be ready for death, your heart must be taken off [from the world]. [You] must be brought to place your happiness [in another world]. How dreadful must death needs be to such young people as set their affections [on this world]. On the contrary, how much will it be for your comfort.

It may perhaps be thought to be from the fondness of a parent and tender affections towards a deceased child that I here mention again the example of {the person forementioned who late died}. But so far as I know

my heart, what I have said and shall say of her at this time, is not that I so much seek her honor and my own, as your profit: and that I now say of her, that she has long appeared a person remarkably weaned {from this world}.

Some of you have shown affection on occasion of her death.

[She was] very indifferent about all things whatsoever of a worldly nature, setting her heart [on another world], manifesting a relish {and} appetite {for divine things} as her supreme good.

{She} declared in words, showed in deeds, [that she was] ever more ready to deny herself, earnestly inquiring in every affair which way she could most glorify God, and do most service, and be under best advantages for her soul's good.

These things appeared in her not in a flight and pang of affection, but this seemed to be the steady, habitual, reigning disposition and bent of her mind, governing her in her whole conduct.

And she declared on her death bed that it was what she could speak to without any hesitation, that [that was] the good that she had the supreme relish of, adding that she had not seen one minute in several years that, for matter of any other good she saw in the world besides an opportunity to serve and glorify God in it, she had as lieu die that minute as not: for she never could see anything else in the world worth living for, declaring withal that it had ever been so with her, that the clearer views she had, and the more comfort and hope {she had}, she appeared vastly the more mean and the more sinful in her own eyes; and also ever found the most strong lively hungerings and thirstings after grace and holiness.

And therefore, on this occasion, I would,

5. [Fifth,] and lastly, exhort you to examine and search yourselves, you that have entertained an hope {that you are prepared for death}, of what sort your religion has been. Has it consisted only or chiefly in transient flights and pangs, made a great show? Or has it consisted in an habitual relish? [in a] choice? [in a] bent and determination of mind for God and holiness as the supreme good?

The Word of God is our rule, and this is certainly the religion [that is] not a morning cloud. [Its] light [is] not like that of a comet (Jude 13).

And what have been the fruits and consequences of your supposed discoveries and joys and great affection? Have they caused you to make religion your business? The service of God and his glory, and your own increase in holiness, the steady pursuit of your life? What have you in practice chiefly sought after, accounting worldly things despicable in comparison?

Let me entreat you to consider what you have been doing. How you have spent your time since {you entertained an hope}?

God, in the late instance of death of a young person, is showing you what need you have to be determined concerning your hope, as it shows you how liable you are, suddenly and with but little warning, to be snatched out of the world.

It has been a sad and doleful time among us this several years with regard to the state of religion amongst both [young] and old, though God's calls and warnings in his word have been very many, and especially has God been remarkably testifying {of his displeasure} this three years' going {in the deaths of young people}.

Many young people have died, but yet we have continued. O that this instance of death {of a young person} might be a means of awakening the young people {amongst us}! If it might be so— if it might be a means of solemnizing {them, and} leading to serious consideration, {and} giving a new turn to their thoughts, concerns and conversation, and rearing religion amongst them, and so be the beginning of a general awakening and reformation among you, the young people of my flock— it would abundantly add to the comforts I have in the circumstances of this providence, in itself so bitter and afflictive to me. And I should think I had much more cause to admire God's mercy in such a happy consequence than to mourn for my own loss, though it be so great, and though the enjoyment God has taken away (as you are doubtless sensible, at least many of you) was so pleasant and comfortable while God continued it.At the conclusion of the 1748 additions, JE wrote “Quarterly Lecture,” to remind himself to announce that event for the upcoming week.