and illiterate that it was first preached by ignorant and unlearned Fisher-men and since entertained by none but such that the greatest Scholars and most learned Doctors in the world reject and slight it If the Gospel were so elegible would it not be more entertained by the learned Who can judge so well of the worth thereof as they That you may overcome this prejudice know 1. That the Gospel began to be preached by the Lord Jesus Christ the wisdom of the Father who had more knowledge than all the Doctors and learned men in the world who came down from Heaven to reveal the Gospel unto men and was the greatest Prophet that ever lived upon the face of the earth 2. That the Apostles though Fisher-men at the first and illiterate in regard of humane learning yet that they received from Jesus Christ extraordinary gifts of the Holy Ghost whereby they attained more knowledge than all the writings of men could teach them and that the Doctrine both of Christ and which they preached was confirmed by many miracles whereby it is manifest that it came from God 3. That there have been and at this day are many learned men which have and do receive the Gospel I might give instance in many learned Fathers who had knowledge in all sort of learning and by their writings have given evidence to the world that they were zealous defenders of the faith of the Gospel and all along unto this day there are as learned men as any in the world who are Ministers of the Gospel 4. That if many learned men do slight the Goâ—…pel it is through Gods just judgement upon them who lean to their own understanding whom he giveth up to a reprobate mind as not needing their learning to defend his Truths 5. That if the greatest number of Professours are ignorant and unlearned in regard of humane learning yet they have divine learning they are not skill'd in the writings of men but they have skill in the Scriptures they are not taught by men but they are taught by the Spirit of God they do not understand the mysteries of nature but they understand the mysteries of the Kingdom of Heaven Unto which I might add that it is for Gods glory to make choice of such persons who will give him the whole praise of their instruction and salvation 2. The wicked one doth represent the Professours of the Gospel as foolish and unwise that it is for want of cunning that they do not take any course to thrive in the world that it is for want of wit they deny themselves the profits and pleasures and dignities which they might have in a sinful way That you may overcome this prejudice know 1. That the wicked of the world are the veryest fools and above all others the most unwise Are they not fools that wound themselves by sin that wound their consciences which is worse than wounding their flâ—…sh that run headlong to their own ruines and are the cause of their own eternal destruction Are not they foolish and unwise that endeavour to please their flesh more than to please God that chuse gold before grace Earth before Heaven that when they are capable of salvation and eternal happiness do neglect and refuse it preferring the good things of this life before it which they will certainly and they know not how soon they may be deprived of 2. That sincere Professours of Religion have above all others the greatest wisdom None are so wise as those that make their peace with God that get their feet out of Satans snare that flee from the wrath to come that chuse God for their portion that deny themselves some sensual satisfactions that they may obtain eternal pleasures Those are the most wise that are wise unto salvation that have the wit to thrive in grace that make provision for eternity 3. The wicked one doth represent Professours as proud and singular that they are a company of self-conceited persons that think themselves wiser than the whole world besides that they affect singularity and are needlesly precise and make the way to Heaven narrower than it is That you may overcome this prejudice know 1. That sincere Professours of all others are the most humble persons they have the highest esteem of God but they have the lowest esteem of themselves Indeed they have high designs they are very ambitious they cannot be content with earthly riches and honours but they must be Kings and Princes they are ambitious of being made Sons and Daughters of God and Heirs of the Kingdom of Heaven this is a lawful ambition but yet withall they retain the lowest thoughts of themselves and look upon themselves as unworthy of the least mercy 2. That sincere Professours are indeed singular and precise but they do not affect more than what God doth command and more than what is necessary unto salvation they do not make the way narrower than God hath made it Our Saviour telleth us that strait is the gate and narrow is the way that leadeth to life and few there be that finde it Mat. 7. 14. They dare not blot that verse out of the Bible lest God should blot their names out of his Book they dare not do as the most do lest they go to the same place of endless misery whither the most are hastening they know they must be singular otherwise they cannot be sincere they must walk in the narrow way and strive to enter in at the strait gate or else they shall never be admitted into the New Jerusalem 4. The wicked one doth represent Professors as factious and rebellious That they are a company of seditious and lawless persons that they are disobedient to the Civil Magistrate whom God hath set over them That you may overcome this prejudice know 1. That none are more obedient unto the Civil Magistrate in lawful commands than sincere Professors because they know if in such things they disobey man they do more displease God and therefore that this calumny of the Devil which was the false accusation of our Saviour that he â—…orbad to pay tribute to Caesar. 2. That indeed when the Civil Magistrate doth command any thing unlawful and repugnant to the Law of God that then they think they are bound to obey God their supream King rather than any man living on the earth then they chuse rather to displease the greatest man than to wound their own consciences 3. That if when unlawful things are commandeâ—… by the Civil Magistrate though they cannot they dare not obey actively yet they will obey passively by submitting mâ—…ekly and patiently unto the penalties of their Laws for their supposed crimes 5. The wicked one doth represent Professors as hypocritical and wicked that they make a fair shew but they have rotten hearts that they are all a company of hypocrites and secretly wicked and would not stick at any sin upon occasion more than others who make no profession which he would induce
damnation of Hell But if you will turn your feet into the narrow path and walk in the way of Obedience which is the beginning of wisdom if you will seek first the Kingdom of God and his righteousness you have a promise that God will provide for you whatever is needfull for you of temporal things and in the end he will give you the Eternal Inheritance Let me press upon you dear young Men the advice of the Text to seek first the Kingdom and righteousness of God seek the Kingdom of God as the end and seek the Righteousness of God as the way and means SECT IV. I. FIrst seek the Kingdom of God Here is a Kingdom proffered to you not an Earthly Kingdom but the Kingdom of Heaven here is a Crown set before you not a Crown of Gold but that which is infinitely more precious a Crown of Glory As mean as you are you may be all Princes Sons and Heirs of the King of Heaven if you will look and seek after it Some Youths have aspiring mindes like the Eagles they sore aloft and would set their nests among the starrs as Obad. 4. you cannot aspire to a greater dignity than to get a title to the Kingdom of God here you may mount as high as you will in your aim without sin and attain an eternal Habitation and Mansion above the Stars even in the Palace of Heaven Some young men have covetous desires after the World and they will spare no labour in seeking after earthly riches and an Inheritance here below Let me entreat you to covet earnestly the bâ—…st riches do not endeavour so much to hoard up riches as to lay up treasâ—…res I mean treasures in Heaven which neither moâ—… nor rust can corrupt nor thieves break thorow and steal Mat. 6. 20. Get a title to the Inheritance which is incorruptible and undefiled and sadeth not away which Jesus Christ hath purchased and prepared Some young men addict themselves to the pleasures of the flesh they are very jovial and frolick in their youth walking in the wayes of their heart and in the sight of their eyes and very desirous of carnal delights and sensual satisfactions here are delights and pleasures before you of a higher and purer nature more reall and substantial more durable and lasting The wayâ—…s of God are wayes of pleasantness But Oh what Joyes are there laid up in store what delights are there in Heaven in the immediate vision and full fruition of God the chief good O seek the Kingdom of God where there are full and everlasting pleasures And if you would get a title to this Kingdom of God and at length possession of it you must 1. Study the vanity and emptiness of all things here below hearken to Reason which will tell you so because these things are unsuitable unproportionable uncertain of a fading and perishing nature Believe the report of the Word concerning the World and all things therein Vanity of vanities saith the Preacher all is vanity Eccl. 1. 1. read that book throughout Take the experience of others who have tryed the world and after the fullest and most desireable enjoyment of these things have come off with dissatisfaction Think how dangerous it will be for you to try Let the Rocks which others have split themselves upon be a warning to you to steer your course another way Never look for never seek happiness in the World believe me it is not there to be found And therefore do not lay up your treasure on Earth 2. Look into the Word where life and immortality is brought to light where the glory and happiness of Heaven and the things which God hath there prepared for them that love him are in some measure revealed Look into the Gospel which like a Prospective-glass will give you some view of the glory which is above there you may perceive that Heaven is a place of rest of peace of light of joy of perfect and eternal happiness By the Word you may understand what happiness is prepared for the Body how gloriously that will shine even like the Sun and be made like Christs most beautifull and glorious body at the Resurrection There you may understand what glory will be put upon the Soul what shining garments of Holiness it will be cloathed withall and what Joyes of the Master it will be filled with 3. Compare Earth and Heaven together in the ballance and see which doth outweigh whether the exceeding and eternal weight of glory be not more ponderous than all the glory and happiness which the world can give which indeed is not so much as the dust of the ballance to compare with it And having made diligent enquiry and seriously considered and compared both these then make your choice the time of your Youth is the choosing time renounâ—…e the World and make choice of this Kingdom of God for your portion and Inheritance and be â—…o tented to stay for your chief happiness till you come forth of the World take not that for your portion which will so soon be spent but choose that which will be both satisfying and everlasting though you stay some time before you come to the full possession of it 4. Apply the Promises of Eternal Life 1 Joh. 2. 24. This is the promise which he hath promised even eternal life Titus 1. 2. In hope of eternal life which God that cannot lye hath promised Build upon these and the like Promises they are a firm footing and ground for Faith which will not fail 5. Apply your selves unto Jesus Christ in whom all the Promises are yea and amen who hath purchased this Kingdom and hath taken possession of it and alone can give you title and admission 6. Be earnest for this at the Throne of Grace that whatever God givâ—…s he would not deny you his Kingdom that he would not put you off with the world for your portion that you may not have your good things only in this life urge the promises of eternal life thew him his hand-writing plead the merit and mediation of his Son resolve to take no denyal press in at the door strive to get in at the strait gate endeavour to take Heaven by violence of which more by and by 7. Get those qualifications which are needfull to fit you for this Kingdom which are included in this Word Righteousness And that is the second thing I would press you unto II. If you would seek Gods Kingdom so as to obtain you must also seek Gods Rightâ—…ousness Seek imputed righteousness the guilt of sin must be removed before it is possible for any to have admission into the Kingdom of God You all are guilty of sin God is offended his Justice must be satisfied you are insufficient being finite Christ hath made it in your stead his righteousness is perfect there must be an imputation hereof unto you if you would obtain remission of sins and an inheritance among the people of God Your salvation doth
leave to be a suitor for your love let me beg your Love for God and his dear Son This is the first and great Commandement to love the Lord your God with all your heart with all your soul and with all your minde Matth. 22. 37 38. God commandeth you to love him it is your duty God alloweth you to love him it is your priviledge God doth chiefly require your love My Son give me thy heart If you give any thing every thing you have besides and keep back your heart it will not be accepted And God doth best deserve your love he is the most suitable object for your love other objects will debase your love God will ennoble and dignifie your love you cannot bestow your love better none so amiable as God especially as he represents himself in his Son If you look for greatness he is the most great and glorious Majesty of Heaven and Earth If you look for power he is Omnipotent hath done and can do whatever he pleaseth If wisdom hath a beauty in it in your esteem his understanding and wisdom is infinite If truth faithfulness mercy goodness be amiable in your eyes he is truth it self and cannot lye he is full of mercy and kindness he hath most tender bowels he hath riches and treasures of grace and goodness If love be an attractive of love his love is beyond comparison beyond conception there is a heighth in his love which cannot be reached a depth in his love which cannot be fathomed a breadth and length in his love which cannot be comprehended his love is first without any beginning his love is free without our deserving his love is constant without any changing his love is eternal without any ending He is most lovely this should draw forth your love much he is most loving this should draw forth your love more he is love it self 1 Jâ—…h 4. 8. God is love not only hath love but is love he is all beauty and sweetness all goodness and kindness all bowels and love O what an incentive should this be to your love whither are your hearts wandring O gather in all your scattcred affections and fix them upon this most beautiful object place your love upon God now before it be too far engaged to something else from whence it may be very difficult to withdraw love him with all your heart love him truly and love him strongly love him sincerely and love him servently love him supreamly and love him constantly let the fire of your love ascend to him as to its sphere let the stream of your love run to him and lose it self in the Ocean of his goodness where alone it can finde suitableness and satisfaction here you may bathe your selves without fear of drowning here you may expatiate without fear of exceeding here you can never transgress the bounds of love love him strongly whom you can never love too strongly Be strong in love one to another you may love one another and you ought to love one another love is the summ of the Law the first Table is fulfilled in love to God the second Table is fulfilled in love to your neighbour See how the Apostle expresseth it Kom 13. 8 9 10. Owe na man any thing but to love one another for be that loveth another hath fulfilled the Law For this Thou shalt not commit adultery Thou shalt not kill Thou shalt not steal Thou shalt not bear false witness And if there be any other Commandment it is briefly comprehended in this saying Thou shalt love thy neighbour as thy self Love worketh no ill to his neighbour therefore love is the fulfilling of the Law There is a common love which you should bear to all even to the wicked and your enemies which should not only with-hold you from offering any injury unto them or rendring evil for evil but also should put you upon doing good offices for them in reference to their reputation estate relations bodies as the Lord doth put opportunities into your hands and they stand in need of your help You should be pitiful towards the worst in their distress if your enemy hunger you should feed him if he thirst give him drink You should bless them that curse and revile you do good unto them that hate you pray for them that despightfully use you and persecute you You should be loving and courteous in your converse and behaviour towards all men you should grieve at their afflictions rejoyce in their good and be glad of occasions wherein you may shâ—…w a real affection to them you have acquaintance with chiefly you should express your love to their souls in your prayers friendly admonitions hearty counsels you should endeavor to awaken them whom you see sleeping on the brink of the bottomless pit to reduce them that are hastening in the broad way of sin towards their own destruction you should use arguments with them to leave their sins and to close with Jesus Christ especially if any of your relations and â—…eer friends in whom you have interest be in a state of nature you should use all possible endeavours to perswade them to draw in the easie yoke of Christ with your selves Thus you must love all strongly â—…ut you must love them that bear the Image of God â—…pon them that love and fear the Lord most strongâ—…y Your love to the Brethren must be unfeigued â—…are and fervent as the Apostle directs 1 Pet. 1. 22. This will be an evidence to you that you are Dâ—…sciples â—…f Christ Joh. 13. 35. By this shall all men know much â—…ore may yourselves know that ye are my Disciples â—…ye love one another This will be an evidence that ye are passed from death to life 1 John 3. 14. We know that we are passed from death to life because we love the Brethren This will be an evidence that ye are born of God and have a true knowledge of him 1 Joh. 4. 7 8. Beloved let us love one another for love is of God and every one that loveth is born of God and knoweth God he that loveth not knoweth not God for God is love You should mingle your converse with Gods people with hearty and fervent love which will be pleasing to God sweet to your own spirit and advantagious to them you converse withall You should be made up of love and kindness pass by injuries bear reproaches cover infirmities sympathize with sorrows relieve necessities joy in the good of others as if your own and be ready to do good to all especially to them who are of the houshold of faith This is the second grace you should abound in namely the grace of Love 3. Young men labour for strong desires not after riches and honours and pleasures and friends though these things in their place and order and measure may be desired but if they be desired chiefly if they be desired too strongly the fruit will be not the looked for good and satisfaction but
crackling of thorns under a pot it soon vanisheth away and will quickly end in disgrace in shame and confusion 4. That sin is matter of the greatest shame in the world as it dishonoureth God defileth the soul blotteth the name enslaveth the whole man unto the black Prince of darkness and will bring upon such as live in the practice of it contempt and scorn at the appearance of Jesus Christ. 3. The third Temptation whereby the wicked one doth draw young men unto the commission of iâ—… is â—…y the utility and advantage of it He perswadeth them that such and such sins will bring in much profit and 〈◊〉 unto them and so joyning in with the dust of covetousness and worldly-mindedness he draweth them unto sin Hereby it was that Achan was tempted to take the silver and gold and Babylonish garment which God had expresly forbidden Josh. 7. 21. Hereby it was that Gehâ—…zi was tempâ—…ed to take the Talents and change of rayment of Naamâ—… which his Master had refused 2 King 5. 20 23. Hereby Ahab was tempted to permit the cuting off of Naboth for his Vineyard 1 King 21. 4 5 c Hereby Judas was tempted to betray his Master for thirty pieces of silver Mâ—…th 26. 15. Hereby Demas was tempted to forsake the Truth and cleave to this present world 2 Tim. 4. 10. And here the wicked one doth represent a great conveniency to themselves and families in getting earthly gainâ—… whatever sin they commit to effect it And he doth sometimes perswade them of a necessity of these gains that they cannot live without them and a necessity of such and such sins as lying over-reaching oppression and the like without which they could not thrive But young men take heed of being overcome by the wicked one here of being taken with the bait of profit and worldly advantage Consider 1. What the Apostle saith 1 Tim. 6. 10 11. They that will be rich fall into temptation and a snare and into many foolish and hurtful lusts which drown them in perdition and destruction For the love of money is the root of all evil which while some have coâ—…eted after they have erred from the faith and pierced themselves thorow with many sorrows And then think with your selves whether there be a conveniency in unlawful gains Is it convenient to be entangled and drowned Is it convenient to make shiowrack of faith and to make shipwrack of the soul Is it convenient to wound the conscience with guilt and pierce the heart with many sorrows Are these things the attendants of sin by this temptation more gainful or more hurtful Is it convâ—…nient to steal a Cloak which is infected with the Plague and will bring death almost as soon as warmth Is it convenient to gain any thing which shall be mingled with Gods curse a far worse evil than that of the Plague Consider is there nothing lost by sinful gains What think you of the favour of God which is bâ—…tter than life of the peace of conscience which is a continual feast of grace here and glory hereafter the choicest treasures Can any sinful gain our-ballance that which is lost by sin 2. Moreover as to the plea of necessity consider that most of those necessities which the worldlings suppose they have of these things are created nâ—…ties created by themselves but fancied necessities they are necessities only to satisfie the lust not for the stay and support of life Nature craveth but very little for necessity what necâ—…ssity is there of getting so much to lay out upon superfluities what need so much to lay up for posterity and would not the Lord supply necessities if you kept within the bounds of duty and cast your care upon him hath not he given the life and would not he givâ—… meat hath not he given the body and would not he give rayment doth not he take care of irrational creatures and would not he take care of you hath not he promised and is he not faithful But what necessity is there of sin to get the good things of this life Duty is necessary to all but sin is never necessary to any There is one thing necessary to get an interest in Christ and lay up the treasure in Heaven but it is not necessary to commit any sin to get provisions for the body and family yea it is dangerous and destructive Sin whatever necessity is pretended will bring ruine and damnation upon such as live in the practice of it Better starve the body than damn the soul better the body should drop presently into the pit of the grave through want than that the soul should drop into the pit of Hell through sin A man had better be without meat or drink without house or friend yea he had better lose his life a thousand times if it were possible than to live in the practice of any known sin though all these might be preserved hereby because the gain of all these yea of the whole world cannot countervail the loss of the soul Matth. 16. 26. But who can plead such necessity as this for sin 4. The fourth Temptation whereby the wicked one doth draw young men unto the commission of sin is by the pretended smalness of it As Lot said of Zoar Is it not a little one they are but small faults if it were blasphemy or murder or adultery or drunkenness or the like heinous sins there might be more scruple but they are but little sins small ones and not many a little wantonness lying and the like But dear young men be not overcome by the pretence of the smalness of sin considering 1. That no sin is little or small in its own nature Though some sins have more venome in them than others yet all are of a poisonous nature Some sins are greater but all are great all are the breaches of the Law of the great the infinite Majesty of Heaven and Earth and that which hath an infinite object cannot be small Est eadem ratio rotundi in nummulo exiguo quae est in magno there is the same reason of roundness in a small piece of money as in the greatest and there is the same reason of sin in small sins that there is in the most heinous because it is committed against the same Law of the same God See Jam. 2. 10 11. Whâ—…soever shall keep the whole Law and yet offend in one point he is guilty of all For he that said Do not commit adultery said also Do not kill Now if thou commit no adultery yet if thou kill thou art become a transgressor of the Law Though you should refrain some sins yet if you venture to commit others though they be less sins and allow your selves therein you break the Law of the same God and are under the guilt and power of sin and as equally liable to the punishment of sin as those which live in the practice of those which are most notorious And let me tell you
danger of being corrupted and stoln v. 19. 20 The third from the inconsistency of the true love of God with the over-eager love of things here below Ye cannot love God and Mammon v. 24. The fourth from the assurance they might have that the Lord would without their carking care provide as much of these things as he saw needfull for them and that by their experience 1. Of Gods goodness to themselves in things of a far greater moment namely in giving them life which was more than meat and in giving them bodies which was more than raiment v. 15. 2. Of Gods goodness to creatures of far lâ—…ss dignity namely his feeding the Fowls and cloathing the Lillies v. 26. The fifth from their inability to procure these things by their anxious thoughts about them v. 27. The sixth because hereby they did sinfully conform unto the Gentilâ—…s and Heathens v. 32. And then at last our Saviour directs how to obtain these earthly things without such sollicitousness namely by the seeking first of heavenly things as in the Text But seek ye first the Kingdom of God and his righteousness and all these things shall be added unto you In which words there are two parts 1. An Exhortation But seek ye First the Kingdom of God and his Righteousness 2. An argument to enforce it and all these things shall be added unto you In the Exhortation there is 1. The Duty seek ye the Kingdom of God and his righteousness 2. The Season or Order in this word First Seek ye first c. In the Argument which is a Promise there is 1. The Things premised these things temporal things such as food raiment and whatever is needfull for the body whereof our Saviour had been speaking 2. The fullness of the Promise All these things nothing shall be wanting 3. The manner of conveyance they shall be added unto you they shall be cast in as appurtenances and over-plus SECT I. I Shall speak only to the former part of the words namely the Exhortation whence we may observe Doct. That it is the great duty of all the Children of men to seek first the Kingdom and Righteousness of God In handling of which point I shall shew 1. What we are to understand by the Kingdom and Righteousness of God 2. What it is to seek this Kingdom and Righteousness 3. What is implyed in this word First 4. That all the Children of men ought First to seek the Kingdom and Righteousness of God 5. Apply 1. What are we to understand by the Kingdom and Righteousness of God There is a three-fold Kingdom of God 1. The Kingdom of his Power 1 Chron. 29. 11. Thine is the Kingdom O Lord and thou art exalted as head above All. 2. The Kingdom of his Grace Luk. 17. 21. The Kingdom of God is within you 3. The Kingdom of his Glory Joh. 3. 3. Except a man be born again he cannot see the Kingdom of God The Kingdom of Gods Power be sure is not here spoken of some understand hereby the Kingdom of his Grace But I rather think that in this place the Kingdom of God is to be taken for the Kingdom of his Glory where the chief and perfect happiness of men doth lye which our Saviour would have them to seek and not be sollicitous about earthly things which are so empty and transitory And I the rather conceive that it is to be taken for the Kingdom of Glory because the Kingdom of Grace which is the way to Glory is included in the next word namely the righteousness of God as Rom. 14. 17. The Kingdom of God is not meat and drink but righteousness and peace c. There is a twofold righteousness of God 1. That righteousness which is imputed to us whereby we are justified called the righteousness of God by Faith Phil. 3. 9. 2. That righteousness which is wrought in us begun in regeneration when we are renewed after the image of God in righteousness and true holiness Eph. 4. 24. and in the work of Sanctification is more and more increased and augmented whereby we grow in our spiritual stature untill we come to a perfect man to be perfectly righteous even as Christ Is righteous The Object then which we are to seek is the Kingdom of God the Crown of glory which God hath layd up for his people the Happiness of Heaven as the End and the righteousness of God reconciliation to him through the imputation of his Sons rightcousness and conformity to him through the working inherent righteousness in us by the operation of his Spirit as the way to this Kingdom and necessary means to attain this end 2. The second thing is to shew what it is to seek the Kingdom and Righteousness of God and here two things are implyed 1. A diligent Enquiry after these things 2. A diligent endeavour in the use of means to obtain them 1. A diligent enquiry after these things and that both after the things and after the means such as seek after this kingdom and righteousness they first inform themselves in the nature worth and need which they have of these things and then diligently inquire how they may get a part and iâ—…terest in them First they enquire who will shew us the chief good We see that the Creatures cannot yield us satisfaction we cannot finde any perfect and compleat happiness upon the Earth where shall we finde it And being informed by the Word and Ordinances that God is the chief good that his favour is better than life and that in his righteousness there is the beginning of true happiness and in his Kingdom there is perfection of happiness that in his presence there is fulness and eternity of joy and blessedness and that whilest they remain under the guilt and power of sin they are under the Curse and before they obtain his righteousness and a title to his Kingdom they are in a lost estate their condition for the present is miserable and they are exposed every moment to be thrown into the dark and deep dungeon of Hell where they shall be most horribly and eternally tormented they further being convinced of sin and awakened with the fear of punishment earnestly enquire how they may be delivered from the estate of sin and misery and be brought into a state of salvation as the Jaylour Act. 16. 30. Sirs what must I do to be saved And being told that Christ only can save them from sin and wrath to come they enquire how they may get an interest in Christ and share in his righteousness and being told of the Happiness in the Zion which is above they enquire how they may get a title to the Kingdom of Heaven and ask the way to Zion with their faces thitherward as the Church Jer. 50. 5. Such as seek the Kingdom of God to purpose they set their faces towards the heavenly Jerusalem their hearts are set upon it they are resolved to get it whatever it cost them they ask
disappoint and vexation to your selves besides the displeasing of God hereby But let your desires follow your love let them be carried forth chiefly and most strongly towards God and the things which concern his Kingdom and Glory your own peace and salvation Because you lie under the guilt and power of sin without a Christ labour in the first place afâ—…er strong earnâ—…st thirsting desires after Jesus Christ and his Righteousness that you may have your sins pardoned and hearts renewed Cry out None but Christ none but Christ give us a Saviour or else we are lost give us Christ or else we die and perish eternally Let your strong wishes be O that we had an interest in Christ O that our hearts were united and joyned to Christ O for a drop of his blood to sprinkle our consciences O that he would undertake for us that he would be our Advocate to plead for us and reconcile us unto the Father Let your prayers be Lord thou hast given thy Son for us give thy Son to us thou holdest forth thy Son help us to lay hold on him thou callest us to thy Son by thy Word draw us to thy Son by thy Spirit thou hast put thy Son to death for sin and accepted of the sacrifice which he hath offered O that our sins might be forgiven upon his account Let your desires go forth strongly after the favour of God there are many that say Who will shew us any good Lord shew us thy face Lord lift up the light of thy countenance upon us Desire earnestly with David the presence and communion with God in his Ordinances as Psal. 27. 4. One thing have I desired of the Lord that will I seek after to dwell in the house of the Lord all the daies of my life to behold the beauty of the Lord c. And Psal. 42. 1 2. As the Hart panteth after the water-brooks so panteth my soul after thee O God my soul thirsteth for God for the Living God when shall I come and appear before God! Many young men have earnest desires after the company of their friends that are of pleasant conversation let your desires be carried forth most earnestly after the company and communion with God in his Ordinances wherein the chiefest pleasure is to be found Therefore prize and desire Ordinances for the sake of God because they are the means of bringing you and God together of joyning your hearts unto the chief good and if you desire the company of men let it be the company of Gods Children who are the excellent of the Earth Labour for strong desires after the Image of God that you may be holy as he is holy after conformity to Christ in his death by dying to sin and readiness to suffer for his sake in his Resurrection by your newness of life Let your dâ—…sires be strong after the Spirit that he might be given to you and abide in you desire every grace of the Spirit in the highest measure and content not your selves with any degree desire the comforts of the Spirit the joyes of the Holy Ghost desire strength for every duty that you might be made use of to glorifie God in your generation that you might be kept from sin rather than from any evil that you might be made victorious over all your spiritual enemies especially let your desires be carried forth with the greatest strength after the Crown of glory the undefiled and never-fading inheritance in Heavâ—…n after the beatifical Vision and full fruition of God in the New Jerusalem the perfection of holiness and happiness which is reserved for hereafter the fulness and eternity of joy in Gods glorious presence and desire the hastening of Christs second appearance that he would come quickly and put you into the possession of that Inheritance which he hath purchased and prepared for you 4. Young men labour for strong Hope Young men usually are big with hope and expectation of some great things in the world they hope for such an â—…state and then that they shall be content such deâ—…ights and sensual enjoyments and then they shall be â—…appy and satisfied but they that are elder and have â—…ad greatest experience finde the world and all â—…hings in it to be empty and vain and their hopes â—…ave been frustrated however being unacquainted â—…ith higher things their hearts are still most irraâ—…ionally set upon the world but I would exhort â—…ou young men to have higher hopes than worldâ—…ings and let your hopes be strong Do not hope for â—…ch in the creature it hath not what you hope for â—…ut let your hope be in God let your expectation be â—…rom him only Do not hope for much here below â—…his is not the place of your rest and happiness but â—…et your great hopes be of things above as your â—…esires should be strong after them so your hopes â—…hould be strong of them Hypocrites have some â—…ind of hopes but they are thin weak hopes like â—…he Spiders web Job 8. 14. which is easily torn in â—…ieces by the wind the wind of affliction doth rend â—…he hopes of Hypocrites from them they have hopes â—…ut such as quickly perish and are cut off Job 13. 14. They are like the giving up the Ghost Job 11. 20. When they give up the Ghost their hopes give up â—…he Ghost they and their hopes perish together beâ—…ause they are groundless and presumptuous Labour â—…herefore for a strong hope such a hope as is well grounded which will end in fruition and never in disappointment and make ashamed Let the object of your hopes be God and the things which are above and let the bottom the foundation of your â—…opes be those two immutable things the Apostle â—…peaketh of Heb. 8. 17 18 19 20. Wherein God willing more abundantly to shew unto the heirs of Promise the immutability of his counsel confirmed it by an oatb that by two immutable things in which it was impossible for God to lie we might have a strong consolation who have fled for refuge to lay hold upon the hope set before us which hope we have as an anchor of the soul both sure and stedfast and which entreth into that within the Vail whither the fore-runner is for us entred The two immutable things which are the foundation of our hope are Gods Promise and Gods Oath his Promise This is the Promise which he hath promised even eternal life Job 2. 25. His Oath which he sware by himself to Abraham and in him to all his children Surely blessing I will bless thee Heb. 6. 13 14. which doth include eternal blessedness God who cannot lye giveth his Promise and his Oath God who can do whatever he will and will do whatever he hath promised here is a good ground for your hope to build upon let your hope be strong let it be a strong anchor to your soul sure and stedfast and that it may be so it must not be cast downwards like those of ships which