the way not with their faces Hell-ward as some do but with their faces Heaven-ward being resolv'd to submit to any terms to make use of any means so they may obtain it 2. Seeking after Gods Kingdom and Righteousness doth imply a diligent endeavour in the use of means having found out what means are requisite that they may obtain these things Having found the Field where the Treasure is hid there they dig that they may possess themselves of the treasure Having found the Cabinet where the Jewel doth lye they labour to open the Cabinet that they may get the Jewel Having found the Shop the Market where the Oyl is sold they come to the place and buy Being informed of a Scepter of grace held forth they come and lay hold on it Being informed of a Door of mercy they come and knock there they will lye there they will crye there they will dye if they perish they will perish in the use of means Pray hear read meditate they will use any means which God hath prescribed in his Word though never so harsh and displeasing to flesh and cross to their carnal interest Though the use of powerfull means may be hazzardous though they may endanger Liberty Estate Life they will not flirich and start aside out of Gods way to his Kingdom whatever enemies and opposition they meet withall therein they wâ—…ll persevere in the way when the Sun of persecution shines hot upon them they will hold on their course whatever the way and weather be and so by patient continuance in well-doing seek for glory and honour and immortality Rom. 2. 7. if by any means they may attain the possession of this Kingdom of God 3. The third thing is to shew what is implyed in this word First Seek first the Kingdom and righteousness of God Two things 1. Precedency of Time 2. Precedency of Dignity Seek First that is Before other things Above other things Seek First that is Timely Chiefly 1. Seek first the Kingdom of God and his righteousness that is seek these things timely before other things seek them in the Morning of your Life in the Spring of your years in the flower of your Youth Read Ecclesiastes 12. 1. Remember now thy Creator in the dayes of thy Youth while the evil dayes come not nor the years draw nigh when thou shalt say I have no pleasure in them Remember thy Creator that God that made thee and who alone can new make thee who formed thy body in the womb and who alone can form Christ in thy heart who created thy soul breathing into thee the breath of life and who alone can create the New Man in thee after his Image by breathing into thee his quickening Spirit Remember thy Creator who not long since brought thee out of the loathed estate of Nothing and numbred thee amongst his Creatures and who can bring thee out of the more loathed estate of sin and number thee amongst his Children Remember him endeavour to know him how great and good he is how glorious and gracious remember him minde him who is every where present remember him get a holy awe and dread of him upon thee remember him get an interest in him and acquaintance with him remember him make choice of him for thy God and chief good seek his favour seek his Kingdom and Righteousness And that Now in the dayes of thy Youth in thy first years when it is not long since thou camest out of his hands remember him in thy Spring and bloom before the Winter come remember him in thy best dayes bâ—…fore the evil dayes and the years of old decrepid age draw nigh when thy body may be full of diseases thy bones full of the sins of thy Youth and thy Soul full of evil habits and thou shalt say I have no pleasure in them when God whom thou hast forgot shall say I have no pleasure in thee and thou shalt say I have no pleasure in my Life when thou shalt have neither inward nor outward comfort when thy heart shall say concerning riches honours and all sensual enjoyments I have no pleasure in them I hoped for good but I have met with disappointment I looked for sweetness and satisfaction but I am more unsatisfied than before that which I formerly took delight in hath a bitter taste and reflection My years now are irksome and tedious and I can finde no pleasure in them This was Solomons advice to young men to remember their Creator in the dayes of their Youth and this is the advice of our Saviour a wiser than Solomon to seek first the Kingdom of God and his Righteousness to seek this timely before other things 2. Seek first the Kingdom of God and his righteousness that is chiefly and above other things The things of this world may be sought but it must be in subordination to the things of Gods Kingdom You must make Earth to stoop to Heaven and the concernments of the Body must give place to the concernments of the Soul you must let the things of God have the chief of your thoughts and care 4. The fourth thing is to shew that all the children of men ought first to seek the Kingdom and righteousness of God All are bound to do it by vertue of the Precept in the Text as well as engaged by their own Interest It is for Gods glory that they should do it and it is requisite in order to their own good and it is very reasonable for men to obey when God commands nothing but what is in order to their own happiness which they cannot neglect but it will be to their ruin and destruction This duty then lyeth upon every one to seek Gods Kingdom and righteousness no wealth honour dignity or whatever else this world conceits and flatters can give a supersedeas hereunto no condition calling temptation or whatever engagements any may pretend can excuse from it neither the voluptuous inclination of Youth nor the tedious infirmities of Old Age can be a sufficient dispensation for the neglect of it The Emphasis of the word First I shall reserve to speak to in the word of Advice by and by SECT II. THE Improvement I shall make of this Doctrine shall be in two words 1. By way of Reproof 2. By way of Advice Use 1. For Reproof of those that seek the Kingdom of God and his righteousness last 2. That seek these things least 1. That seek the kingdom and righteousness of God last that make this the last business of their â—…ime which should be done first whâ—…n their dayes â—…re stretched out to their full length then they beâ—…in to seek after Gods Kingdom In the mean time â—…utting off Gods Ministers who warn and call them â—…s Felix did Paul untill a more convenient season Act. 24. 26. Thus like Bankrupt Debters they crave â—…urther day untill as Job 20. 11. they are on a sudâ—…n clapt up into Prison and lye down with their â—…ones full of
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
draw young men to the commission of sin is by the hopes of future repentance You may allow your selves a little longer in the practice of sin you may rejoyce and take pleasure in the dayes of your youth it is time enough hereafter to think of growing serious and religious to think of repenting and turning and making your peace with God That you may overcome this temptation remember what hath been said already concerning the uncertainty of your Life the uncertainty of the Means of grace the uncertainty of Gods working by the Means Thus much for the first particular concerning the most ordinary and prevailing Temptations whereby the wicked one doth draw young men to sin SECT VII 2. THE Second thing is to caution you against some particular sins of Youth which the wicked one would draw you unto Now there are these 20 sins of Youth which I shall caution you against 1. Uncleanness 2. Drunkenness 3. Gluttony 4. Gaming 5. Quarrelling 6. Swearing 7. Lying 8. Unfaithfulness 9. Disobedience 10. Idleness 11. Sabbath-breaking 12. A Frothy spirit 13. Scoffing 14. Pride 15. Censoriousness 16. Procrastination of Repentance 17. Carnal Security 18. Carnal Confidence 19. Rashness 20. Unsteadfastness 1. Young men take heed of uncleanness The wicked one will be busie to tempt you and your hearts in these years will be most ready to encline you youthfull lusts are now apt to stir within you especially in such a City as this where there are so many objects to entice your eye and heart but for your Life take heed that you be not drawn to this sin Flee fornication and adultery other sins are without the body but he that committeth fornication sinneth against his own body 1 Cor. 6. 18. Not to speak any thing of mens weakening and consuming their bodies by their frequency in this sin he that committeth fornication desâ—…leth his body it is a filthy nasty sinâ—… hereby the body is more defiled in the eyes of God than if the body were drenched in a Jakes it is just with God that such as venture upon this sin should as many do get the soul disease hereby and that their members should â—…ot and putrifie whilest they are alive He that committeth fornication or adultery sinneth against his own soul he defileth his soul he woundeth his soul and he destroyeth his soul his heart which should be God Temple is hereby defiled and he loaths such an habitation his Conscience which whilest whole is a continual Feast is hereby wounded his spirit which whilâ—…st chaste and clean is safe is hereby exposed unto inevitable ruine and destruction Therefore it is a foolish sottish thing to commit this sins see Prov. 6. 32 33. Whoso committeth adultery with a woman lacketh understanding he that doth it destroyeth his own soul a wound and dishonour shall he get and his reproach shall not be wiped away Such as commit this sin blot their Name as well as defile their Spirit wound their Reputation as well as wound their Conscience but chiefly they lack understanding because hereby they dâ—…stroy their own Soul Young men look into two or three Scriptures which methinks should be sufficient to deterr you from this sin where you may perceive whatever sweetness and pleasure this sin may promise and yield that bitterness and destruction is at the end and in the conclusion See Prov. 5. 3 4 5. The lips of a strange woman drop as an hony-comb and her mouth is smoother than Oyl But her end is bitter as worntwood sharp as a two-edged sword her feet go down to death her steps take hold on hell See also Prov. 7. from vers 6. to the end of the chapter where Solomon speaketh of the young man void of understanding whom he took notice of out of his window meeting with an Harlot who enticed him and perswaded him to accompany her to the bed of lust and he telleth you that he went after her as an Oxe to the slaughter and a sool to the correction of the stocks as a bird to the snare till an arrow struck thorow his liver not perceiving the danger he was in of his life Therefore he calleth upon young men to hearken and take warning and to turn away their feet from her paths and that because her house goeth down to Hell and chap. 2. 19. he telleth you that none that go unto her return again neither take they hold of the paths of Life This sin doth so stupifie men that it is ten thousand to one but you go to Hell without ever thinking of returning if you commit it for he that commiteth-fornication or adultery sinneth against God and he severely threatneth all such Heb. 13. 4. Marriage is honourable in all and the bed undefiled but whoremongers and adulterers God will judge And it is a fearfull thing to fall into the bands of the living God Heb. 10. 31. Hereafter you will be repayed with ten thousand times more pain and hearts-grief in Hell than ever you found delight in this sin Young men take heed of Uncleanness as you ever hope for salvation and to escape future wrath refrain this sin take heed of actual adultery avoid occasions come not neer the places where Harlots live shun the company of such as are light and wanton entice not any by speech or look or behaviour neither be enticed your selves take heed of going to Stage-playes where a dart may strike your heart where you may have incentives to the sin by the immodest actions of actors or the immodest garb of spectators Comé not neer the flame lest a fire be enkindled in your bosomes before you are aware be not found in the Devils School lest he catch you in his snare and binde you and lead you captive If the wicked one assault you in your place and you be tempted by any that converse with you flee the place as Joseph when his Mistress enticed him say How can I do this great wickedness and sin against God And young Virgins yield not to this sin if you be inticed encourage not any by your carriage to make an attempt rush out of the hands of the temptation with speed and indignation proclaim the shame of any that shall twice move you keep your selves chaste and pure it is your ornament it is your glory Young men take heed of actual uncleanness with others and take heed of self-pollutions which are Murder and Adultery before God do not dishonour your own bodies by your selves Take heed of speculative uncleanness do not look upon a woman to lust after her Make a Covenant with your eyes that you may not think upon a Maid suppress the first rising of lust in your minde get this evil concupisâ—…ence mortified by vertue drawn from Christs death and the operation of the Spirit beat down your flesh with labour and abstinence if you finde your selves very prone to this sin and if no other course will do to quench the burning God hath appointed a remedy by Marrying
But diligently and faithfully use all other means first if other considerations do not move you to that Relation This Treatise would swell into too great a bulk should I speak thus largely concerning every sin therefore I shall be more brief in the rest 2. Young men take heed of Drunkenness You are strong in body be not strong to drink unto excess This sin will distemper your body intoxicate your spirit and destroy your soul take heed of it it is one of the fruits of the flesh Gal. 5. 21. and such as commit it cannot have any Inheritance in the Kingdom of Heaven 1 Cor. 6. 10. think of the bitter cup of Gods wrath hereafter which you must drink of if you exceed the measure in your sweet cups here Take heed of frequenting those places I mean Taverns and Alehouses where the temptation doth chiefly lye neither go into those places often neither stay in those places longer than need doth require Take heed of the company of drunkards turn away from them if they tempt you shake them off if they hang upon you choose sober persons for your associates and familiars Take heed of the ungodly practice of drinking Healths a heathenish custom too much in use amongst some loose Christians I might say a hellish custom which the Devil doth put men upon that it might be a shooing-horn to drunkenness You are halt perswaded to be drunk when you are perswaded to drink a health forbear it it is an occasion of much sin 3. Young men take heed of Gluttony especially in these leasure dayes wherein so much time and cost is layed out in Feasts This Gluttony is called by our Saviour sursetting which he warneth his Disciples against Luk. 21. 34. Take heed to your selves lest at any time your hearts be overcharged with surfetting and drunkenness and that day overtake you at unawares Here Gluttony and Drunkenness are coupled together as being much of the same nature the one is drinking to excess the other is eating to excess then our Saviour biddeth take heed of overcharging their hearts when the body is overcharged with meat the heart is overcharged the Soul is overcharged as well as the Body and therefore unfit for the service either of God or Man Then he commandeth them to take heed lest at any time they overcharge themselves with such excesses it is not lawfull at any time neither on ordinary dayes neither on extraordinary dayes not on Feasting dayes God alloweth his people to feast but not to gluttonize they may eat for necessity and something for delight but they must never eat unto excess to distemper and discompose themselves for action And lastly he subjoyns an awakening Consideration lest that day overtake them at unawares lest the day of Judgement overtake them if not of the generall Judgement yet of their particular Judgement lest Death should surprize them and the wrath of God should surprize them at unawares and they should be taken away in the act of this sin as Psal. 78. 30 31. Whilest the meat was in their mouths the wrath of God came upon them and slew the fattest of them 4. Young men take heed of Gaming Some sports are lawfull and innocent and needfull at some times for the health of the body but take heed your affections be not set upon any Sports and than you spend not more time in them than is needfull But there are other Games that are useless and hurtfull that are thieves of money and time and unlawfull such as Carding and Dicing which being pure Lottery and Lottery being a sacred thing should not be made use of in Games as I conceive no more than Oaths in common discourse Cards may well be termed the Devils Books and Dice the Devils Game look not into those books though they have no sense in them yet they will strangely bewitch you to spend hours and nights together in turning them over Throw not away your time with the Dye you can never recover what you lose I mean your precious time not to say any thing of the danger you will be in of spending all you have as some who have been worth many thousand pounds at night have not been worth a thousand pence by the morning There is no exercise of the body in thâ—…se Games and I am sure there is a corrupting of the Minde and a loss of the precious time and what plea can you have for such Games Have you no employment for your time Is it not pity that so many golden hours should run waste Be not enticed to this sin by Friends be not perswaded to it by custome if you will do as the most do you must go where the most goe and that is to Hell Think if you lay upon your death bed whether this sin of Gaming would not trouble you and whether those will not have more peace that our of Conscience have forborn to touch a Card or Dye all their life-time 5. Young men take heâ—…d of Quarrelling forbear gaming and you will be out of the occasion of many quarrels Take heed of a contentious spirit In your young blood and strength of body you are apt to have that which the world falsly terms a high spirit and may be ready to offer affronts and injuries to others and be able to bear none but let me tell you that such a spirit is a low base spirit a mean ignoble spirit The high spirit indeed is such a spirit as is most like the Spirit of Christ he who had the most noble soul that ever God created and his Spirit was humble and meek who did injury to none but bore all injuries patiently who when he was reviled reviled not again when he suffered he threatned not when he was smitten he did not return blow for blow This was noble Young ones labour to be like unto Jesus Christ in meekness and patient bearing injuries and reproaches Strife and contention comes from beneath and is termed James 3. devilish but meekness and patience cometh down from above and will truly ennoble you a meek and quiet spirit not onâ—…y in women but also in young men is their ornament and before God of great price 1 Pâ—…t 3. 4. 6. Young men take heed of Swearing It is the express command of our Saviour Matth. 5. 34 37. I say unto you Swear not at all c. that is in your ordinary discourse but let your communication be yea yea nay nay for whatever is more than these cometh of evil If you will be Christs Disciples you must obey him What advantage can you get by this sin What honour is it to swear What pleasure can you finde in it be sure it will bring damage it provoketh God to punish he hath threatned to curse swearers We read Zach. 5. 2 3. of a flying Roll the length twenty cubits the breadth ten cubits which is interpreted to be the curse that goeth over the face of the Earth to cut off him that stealeth on
the sins of their Youth 2. That seek the Kingdom and righteousness of God least who seek these things after a sort but it 〈◊〉 by the by they do not make it their business â—…hat seek but it is in a slothfull careless manner â—…hat seek but do not strive to enter in at the streight â—…ate that do not seek heartily diligently chiefly â—…hat seek the things of the world in the first place â—…nd the things of Gods Kingdom afterwards and as â—…ose things will suit with their secular interests â—…nd earthly concernments as if Mammon were to 〈◊〉 preferred before God and Earth were of more â—…orth than Heaven and the Body more excellent than the Soul I might here both speak of the siâ—… of those persons and shew how they dishonour God of the folly of those persons and shew how they arâ—… injurious to themselves But it is the next word 〈◊〉 chiefly intend SECT III. Use 2. OF Advice and that to Young Men to puâ—… in practice the duty of the Text Seeâ—… first the Kingdom of God and his righteousness The chief composition of this Auditory at thiâ—… time being young men and the occasion of this Sermon being the desire of young men I shall therefore address my self wholly unto you that arâ—… young It is a goodly sight to behold so many oâ—… you come together to hear something for your soulâ—… good I had several Texts propounded to my thoughts to speak unto this I thought might be a suitable and seasonable as any Your forwardness to hear maketh me hope you will be forward to obey O that my Doctrine might now drop like the dew and that my words of advice out of the Word oâ—… God might be like the rain falling upon the tendeâ—… grass which causeth it to spring Let it not be likâ—… water falling upon so many rocks which maketâ—… no impression or like rain upon barren ground which bringeth forth briars and thorns instead oâ—… hearbs meet for the Masters use you know thaâ—… such ground is nigh unto cursing and burning Heb. 6. 8. Receive then Dear Youths the word of Advicâ—… which I now give you in the name of my Lord anâ—… Master from whose mouth the Word did first proceed Seek first the Kingdom and righteousnesse of God There is a generation of old ones who are going off the stage of the world and you are comeing on in their room ere long they will lie down in the dust and you not long since did spring out of it they are almost come to their Journeys end and you are setting forth on the way they are even arrived at the Port and you are now putting forth to Sea It is of the greatest concernment in the world to take and follow good advice at the first before you are engaged too farr Here therefore I shall put you in minde that there are two wayes or passages in which all the children of men are travelling the one is the way of sin the other is the path of righteousness The way of sin is broad an open beaten road you may easily know it by the multitude of Travellers it is the course of the world Your Parents when they bring you into the world set you down in this way and many yea most of them go before you in it It appeareth to you the smoothest and fairest way it may seem a delightfull way to you at the first strewed with roses such company such enticements you may have in this way as may render it most desireable if you take Sense and Flesh for your guides and counsellers But let me warn you before-hand that you walk not in this way you will quickly finde the pleasurâ—…s in this way to drop and fade the flowers will wither the Sun will be clouded the delights of sin will vanish and heavy griefs and bitter sorrows and vexation of spirit will succeed and blot out all the sweet relish you have had of unlawfull enjoyments You will finde your selves bereaved and disappointed in that satisfaction and happiness you looked and hoped for it a sinfull course It is a dangerous way there arâ—… unseen snares in it and you will receive secret buâ—… deep and mortal wounds which are beyond the arâ—… of man to cure It is the way which leadeth to destruction Matth. 7. 14. It is the high road to Hell thither it will bring you And if there be some sensual sweetness in the beginning of the way think what bitterness there will be at the end thereof Think how terrible Death will be unto you after a life of sin but think how dreadfull the punishment of Hell will be when you are let thorow the gate of death into that place of extream and dreadfull torment There is another way namely the path of Righteousness the way of Holiness which is narrow and hath a strait gate which you must go thorow if you would get into it namely the gate of Regeneration It is a way that is difficult to finde tedious and irksome at first it is a weeping and sorrowfull way at the entrance few there be that finde it most are discouraged by the narrowness and difficulty of it from putting their feet into it But it is the way of Life it is the way to the Kingdom it is the way of Peace it is the way of God it is the way to Heaven The difficulty is chiefly at the first the sorrows are mostly in the pangs of the New Birth in conflicting for passage thorow the strait gate weepinâ—… may endure for a night but joy cometh in the morning Trouble may be your companion for a while but peace and sweetness succeed in its room If you walk steadily you will finde it to be a way of such pleasure and delight as you never did finde or can finde in the way of sin And if there should be clouds and rain and stormy windes of trouble and temptation in the Journey yet the latter end will be Peace be sure there will be rest and happiness in the Kingdom into which death will convey your Souls after they are seperated from your Bodies there you will finde fullness of joy and pleasure for evermore So that you have here Life and Death set before you Heaven and Hell eternal Happiness and eternal Misery the latter at the end of the way of sin and the former at the end of the way of Holiness And which will you choose if you will run with the wicked in the same excess of riot if you will follow the multitude to do evil if you will walk according to the course of the world fulfilling the desires of your flesh and make provision for the satisfaction of its lusts you will be found at last in the number of the children of wrath and the wrath of God will certainly come upon all such Children of disobedience If you will live after the flesh you shall die you shall not escape the stroke of eternal death you cannot avoid the
are strong Marvellous is the strength and power of grace in some young ones who have been sanctified betimes whereby they have been enabled to do him some notable service in the world In youth as the Body is most strong and active so the Soul is most vigorous and lively and therâ—…fore most fit to be employed by the Lord. Seâ—…k then Gods Kingdom and Righteousness in the time of Youth because this is the most acceptable time God is best pleased therewith 2. The time of youth is the most seasonable time There is a time for all things saith Solomon Eccl. 5. 1. The time of youth is the most sâ—…asonable time to seek the Kingdom of God There are four things requisite in seeking Gods Kingdom to all such as would obtain it 1. The Breaking of the heart for sin 2. The Breaking of the heart from sin 3. The Opening of the heart to Christ. 4. The Furnishing of the heart with Grace The time of Youth is most seasonable for all 1. You must get your heart broken for sin if ever you would enter into the Kingdom of Heaven you must mourn for sin here or weep for sin for ever you must sowe in tears if you would reap in joy The time of youth is most seasonable for this your sorrow is like to be loss heavy and more kindly The heart hath a natural hardness but if it hath got a contracted hardness it will with more difficulty be broken if ever it be broken Custom in sin will take away sense of sin and if you continue in the practice of sin you will feel a senselesness and stupidity grow upon your spirit and Conscience more tender and timorous at first by degrees will grow feared as with a hot Iron and be past feeling Bring your hearts therefore now under the hammer of the Word that they may be broken the longer you deferre the harder you will finde it to repent 2. You must get your hearts broken from sin you must turn from your evil wayes otherwise iniquity will be your ruine The longer you continue in sin the harder it will be to leave sin custom will be a second nature to you the changing whereof will be like changing the skin of the Aethiopian and taking away the spots of the Leopard When sin is rooted and riveted in you if so be you should turn from it it will be with unexpressible tearings and divulsions of spirit It is a hard thing to irradicate old habits which at first in the tender years may be done with more ease Therefore Dear young ones labour to get sin rooted out of your hearts betimes Get sin mortified before it hath got too much life and strength oppose sin before it hath got too much head and power which you may do with more facility and success 3. You must open your hearts and give entertainment unto Christ if you ever expect to have the gate of Heaven opened unto you and to be entertained by Christ in his Kingdom Such as shut the door of their hearts against Christ when they are young will finde if Christ doth not withdraw and leave knocking that the door will be faster bolted and barred within against him the longer you hold it out the more will Sathan strengthen the Fort against Christ and more easily beat off whatever assaults are made upon you by the Word and Spirit Christ will come in most willingly to them that open to him presently and the match will quickly be made up if in youth you hearken to the motion Let me beseech you therefore my dearly beloved young ones to open the door to Christ without any further delay by me he standeth now and knocketh for entertainment what answer shall I return that you have harboured lusts there where his lodging should be and would not part with them that you put me off till a further day untill you had a little longer tasted the sweets of sin O take heed of such carriage of heart towards Christ Qui non est hodie cras minus aptus erit if you be not willing to open to Christ now you will be more unwilling to morrow do it then presently may I be instrumental to joyn the Lord Jesus Christ and you together in marriage receive him into your hearts and accept of him to love honour and obey him and do it heartily and resolvedly and he is yours 4. You must get your hearts furnished with grace if ever you hope to share in the glory of Gods Kingdom Grace is glory in the seed and glory is grace in the flower grace is glory in the root glory is grace in the fruit grace is glory in the first-fruits glory is grace in the harvest You must get the seed sown the root planted or no flower no fruit no harvest is to be expected you must get the Kingdom of Gods grace within you Luk. 17. 21. if ever you would be admitted into the Kingdom of his glory And the time of youth is the most seasonable time for the getting of grace no time like the Spring for setting of this Plant of grace in the heart in the youth the heart is more plyable and like the yielding Wax more ready to receive the impressions of the Spirit 3. The time of youth is the most safe time If you make it your first care to seek the kingdom and righteousness of God you are most likely to finde and be successefull but if you make delayes you run your selves upon great uncertainties there is danger that you will never obtain if you do not seek whilest you are young The danger lyeth in three respects In respect of 1. The Uncertainty of Life 2. The Uncertainty of the Means 3. The Uncertainty of Gods working by the Means 1. In respect of the uncertainty of Life no Age â—…s secure and fenced against the arrowes of Death Some flowers are nipped in the bud some Springs run into the Sea so soon as they arise the thred of Life in some is quickly cut and the Candle blown â—…ut within a while after it is lighted You may dye whilest you are young and if you do not seek Gods kingdom and righteousness now you may not have â—…ime to seek these things at all 2. Your danger is in respect of the uncertainty of the Means of Grace you have now means and opportunities of seeking hereafter you may be deprived of the means if you be not deprived of your lives You have calls now hereafter you may be placed where you shall be out of call you now are planted in a fruitfull soil where the Sun shines and the Dews of the Word do fall if you remain fruitless God may remove you out of his Garden or he may withhold the dews and cause the Sun to retreat into a cloud He may either take away the Means of grace from you or take away you from the Means and if you do not seek and obtain whilest you enjoy the Means are you like to
do it when you are deprived 3. Your danger is in respect of the uncertainty of Gods working by the Means though he should continue them unto you the winde blowes where and when it listeth In youth you may feel the sweet breath of the Spirit moving upon your hearts if you do not hoist up sail when you have a fair wind possibly you may never have such a winde again as long as you live God may swear in his wrath that his Spirit shall no longer strive with you God calleth upon you when you are young if you refuse you may hereafter call and cry and seek and knock and not be heard or answered and the door be shut up against you for ever See Prov. 1. 24. to the 31. Mic. 3. 4. Zacb. 7. 11 12 13. We read of Esau's weeping for the blessing to no purpose and the foolish Virgins going to buy Oyl when it was too late and our Saviour telling Jerusalem that their day was spent and the things which belonged to their peace were hid from their eyes There are many that neglect the things of Gods Kingdom when they are young that have their day of grace set upon them before their lives be half spent God doth leave off calling and the Spirit doth leave off working and they are given up to a judiciall hardness as Act. 28. 26 27. The time of youth then is the most safe time Hearken then O ye young men and be perswaded in this your day to minde the things which belong unto your peace and to seek Gods kingdom and righteousness Seek this first that is timely before other things and that you may seek so as to obtain SECT VI. 2. You must seek Gods Kingdom and Righteousness First that is Chiefly and above other things These things must have the chief of your study and care and labour you must make it your business and look upon it as your chief business if business about the world have more of your time because of your engagements in your particular callings yet this should have more of your care and heart Better miscarry in any business than in this business better miss of an Estate than miss of Gods Kingdom better be a poor begger than remain a guilty sinner better the body be cloathed with rags than the soul be without the white robes of Christs Righteousness better the body were starved than to have the soul damned the greatest poverty and misery in this life which can befall you is not to be compared with the eternal misery of Hell which in the neglect of the duty of the Text you cannot escape And suppose you should gain the whole world what is that in comparison with the gain of the Crown of Glory what is earthly riches compared with heavenly treasures 1. The worth then of Gods Kingdom which is an Inheritance beyond any purchase except that of the blood of Christ and the excellency of this Righteousness which when it is imputed doth bring with it pardon of sin the favour of God the peace of Conscience and sometimes the unspeakable joyes of the Holy Ghost which the whole World were you possessed with it could not procure Where this Righteousness is imparted it doth include all the graces of the Spirit which are the choicest Jewels the chiefest Ornaments the best Riches the least measure of which is of more worth than ten thousand worlds and will stand you in more stead in a dying hour and be of only signification and advantage when you come forth of the body and appear naked stripped quite naked and bereaved of all earthly enjoyments before the Judgement-seat of God I say the worth and excellency of Gods Kingdom and righteousness should move you to seek after it above all other things 2. The necessity of this Kingdom and Righteousness should further stirr you up to employ herein your chief care It is the Unum Necessarium the One thing necessary other things you may have and you may be without but you must have a title to Gods Kingdom or else you cannot be happy you must have Gods Righteousness imputed and imparted or else the guilt of sin will remain and you will continue servants and slaves to sin and cannot escape the punishment of sin the dreadfull and eternal punishment of sin in Hell There is a necessity of the thing and there is a necessity of seeking it chiefly or else you are not like to obtain especially if you consider 3. The difficulty of obtaining it is no easie thing to get to Heaven you must labour if you would enter into this Rest Heb. 4. 11. you must strive if you would enter in at the strait gate because many shall seek to enter in and shall not be able Luk. 13. 24. You must take the Kingdom of Heaven by violence if you would take it at all Matb 11. 12. not as if there were opposition from within for God is willing to entertain you the Lord Jesus is ready to set open the door before you the Spirit is ready to help you but there is opposition about the walls as it were of the place Sathan he buildeth Forts and strong Holds and casteth forth his fiery darts to drive you off when you make any attempt this way You will meet with opposition from the Devil and the World and chiefly from within your selves when you do in good earnest set your faces towards Heaven therefore you had need labour and strive and make it your chief care and business to get into this Kingdom You are in a Sea as it were where there are waves of trouble beating upon you a tide of inward corruptions working against you and a boisterous winde of temptation to carry you back you had need to row hard if you will get to the Haven You are travelling in the narrow path where there are many by-paths and many enemies to oppose you you had need look well to your way to get on the spiritual Armour and fight the good fight of Faith if you would obtain the Crown at the end of your way and at last lay hold on Eternal Life To conclude let me exhort you so to seek that you may finde so to run that you may obtain so to fight that you may overcome that after all your travail and pains you may sit down with Abraham Isaac and Jacob in the Kingdom of God 1 JOH 2. part of the 14 Verse I have written unto you Young Men because ye are strong and the word of God abideth in you and you have overcome the wickea one THE Author or Penman which was employed in writing this Epistle was John the Beloved Disciple The chief subject of this Epistle or duty which herein he exhorteth unto is Love Love to God and Love one to another The Persons to whom he writes this Epistle are all Believers in the general and particularly according to the three Ages of Men he dedicateth his Epistle unto Fathers unto Little
Young men labour for Strength to fight not with men not with one another you must take heed of a quarrelsome and contentious spirit but get strength to fight with your spiritual enemies which of all enemies are the strongest and most dangerous Young ones you are called to be Souldiers in your most tender years when you engage your selves to be Christs disciples you list your selves under his Banner you wear his Livery and carry his Colours you have need then of strength that you get Victory over your enemies the Devil the Flesh and the World which warr against Christ and warr against your own souls Those that warr with men have need be strong in body and you that are to warr with sin and Sathan and the allurements of this present evil world had need be strong in Spirit You have need of strength to resist strong temptations to subdue strong corruptions and to get the victory over such strong enemies 4. Young men labour for Strength to Dye It is a great thing to dye and hard thing to dye as a Christian it requireth strength to resign up the Soul when sickness and death come which none can escape but you may be called to lay down your Lives for the restimony of Jesus Christ you may be deprived not only of Liberty and Estate and all the comforts of this life but also of Life it self too if you will cleave to Christ and hold fast his Truths this you must prepare for and resolve upon otherwise you do not reckon what it may cost you to be a Christian and you do not accept of Christ upon the terms of the Gospel you have need of great strength to be enabled to dye for the sake of Christ. Thâ—…nk that you may be called to dye for Christ and if you should that this would be the most honourable death that you cannot keep your life long and cannot lose it upon a better account that if at such a time you should seek to save it you would within a while lose not only your natural life some oâ—…her way but lose eternal life and be eternally miserable Thus To what you should be strong SECT III. 3. THe Third thing is to shew In whom you should be strong Negatively you must not be strong in your selves either to do or suffer or fight or die for in your sâ—…lves you are utterly insufficient for any of these things of your selves you can do nothing if you undertake any duty in your own strength you will fail either in the thing or in the manner of performance if you fight in your own strength with your spiritual enemies they will be too hard for you you will be wounded and beaten to the ground If you think to suffer or die for Christ in your own strength you will start aside when you are put upon the tryall You have read of the self-confidence of Peter Deny thee I will dye first and yet he denyed his Master when he was tryed you know not what spirits you are of you are not yet it may be acquainted with the deceitfulness of your own hearts be not self-confident be not strong in your selves But Affirmatively Be strong in the Lord as the Apostle doth exhort Eph. 6. 10. Finally Brethren be strong in the Lord and the power of his might Our Saviour telleth his Disciples Joh. 15. 5. Without me ye can do nothing and they found it to be so therefore the Apostle doth disclaim all self-sufficiency 2 Cor. 3. 3. Yet however weak and nothing as he acknowledgeth himself to be he telleth us Philip. 4. 13. I can do all things through Christ strengthening me Let me then direct you to the right fountain of strength apply your selves to the Lord I cryed unto the Lord and he heard me saith David and strengthened me with strength in my soul Psal. 138. 3. Beg of the Lord that he would strengthen you with might by his Spirit in the inner man as Eph. 3. 16. When you feel your strength to fail or decay apply the Promise which God hath made of renewing the spiritual strength Isa. 40. 31. Thus much for the First Duty Young men labour to be strong SECT IV. 2. YOung men labour that the Word of God may abide in you There is a two-fold Word of God 1. The Essential Word which is Christ the Son of God Joh. 1. 1. 1 Joh. 5. 7. 2. The Written Word which is the Scripture 1 Thess. 2. 13. I shall speak concerning the Word of God in both acceptations 1. Let the essential Word of God let Christ abide in you Let Christ abide in your hearts And here are two things I would exhort you unto 1. To get Christ into your hearts 2. To keep Christ in your hearts 1. Labour to get Christ into your hearts young men be perswaded now to receive Jâ—…sus Christ into your hearts The time of your youth is the best time to receive Jesus Christ if you do not receive Christ now it is a great question whether you will ever receive him very few that refuse Christ when they are young ever are perswaded to accept of him afterwards Christ stands now at the door and knocks if any will open to him he will come in Rev. 3. 20. Christ knocks by Judgements by Mercies by Word by Ministers by his Spirit when you feel some secret movings and stirrings upon your spirit to thrust out sin and let in Christ when you have inclinations and perswasions to receive Jesus Christ then Christ is knocking by his Spirit open then the door comply with those motions and give Christ entertainment he is the best inhabitant that ever you received untill Christ be received some base lusts will inhabit your hearts and which is the best Inhabitant judge ye Christ where he inhabiteth doth ennoble Lust doth debase Christ doth beautifie Lust doth deform Christ doth enrich Lust doth impoverish Christ doth purifie Lust doth desile Christ doth cure Lust doth distemper Christ giveth peace and comfort Lust doth bring trouble and is the parent of eternal sorrow and woe O then give entertainment forthwith unto Jesus Christ now you may have him and all in him all with him if you refuse him now you may never have another proffer of him made unto you so long as you live And if you would receive Christ you must part with sin if you would receive him you must lay hold on him by Faith Joh. 1. 12. To as many as received him to them gave he power to become the Sons of God even to them that believed on his Name 2. Labour to keep Christ in your hearts Seek him seek him diligently till you finde him and having found him hold him keep him carefully when he knocks let him in when he is in keep him there embrace him close in the arms of your Faith and Love bring not in any Inhabitants which may justle him out of his Lodging let Christ abide in you without disturbance 2. Let the
them to believe because some here proved hypocrites and fallen quite away who have made as high a profession as any and therefore that they are all alike Moreover that some whom all account to have been sincere have committed as great sins as the most wicked on occasion as Davids murder and adultery and then Satan doth employ his instruments some to invent and raise slanders on many sincere persons especially the most faithful Ministers of the Gospel and others to divulge them and endeavoureth what he can that all might believe them that young onâ—…s especially may hereby be prejudiced against all Professors and by consequence be kept from obedience unto the Gospel That you may overcome this prejudice know 1. That iâ—… is very irrational to conclude that all Professors of the Gospel are hypocrites because some are so I believe you will not be kept from taking money because some have proved to be brass silvered over Though all be not gold that glistereth yet all gold glistereth The counterfeit of sincerity iâ—… an argument that there is sincerity and if the falling away of some doth evidence hypocrisie the standing and perseverance of others in the waies of God to their lives end doth evidence that they are sincere 2. If some that are sincere have fallen grosly yet let me tell you that there are but few sincere ones whom God doth suffer all their daies to fall into such sins Young Joseph had opportunity inticements secrecy to commit adultery wiâ—…h his Mistress and yet he stood he did not dare to do that great wickedness and sin against God And I believe there are thousands of sincere and humble Christians that would chuse rather to be torn to a thousand pieces than to commit that or any other gross sin It was a noble Christian spirit in that young man who when inticed by a Harlot to commit adultâ—…ry and he could not defend himself with his hands they being tyed bit off his tongue that the pain thereof might quench all natural desires aften the pleasure which she most obscenoly provoked him unto 3. That such of Gods children that have fallen into sin have not fallen oftenâ—… have not layn long have not lived in a course of sin have bitterly bewailed it been deeply humbled for itâ—… and as God hath permitted this that backsliders might not dâ—…spair of mercys that all might see where their strength lyeth not in themselves but in God and that they all might stand upon their watch and take heed of dallying with temptations so those persons have risen again by repentance and been more careful in their walking afterwards 4. Since the report of some sins which are fastened upon some Professors and Ministers through the cunning of the Devil to prejudice people against the waies of God are meer lyes and slanders and abominable falshoods therefore you should take heed of hearkning to such reports and believing them without sufficient proof It is the rule of the Apostle not to receive an accusation against an Elder but before two or three witnesses 1 Tim. 5. 19. 2. The wicked one doth endeavour to raise prejudice in the minds of young ones to keep them from obedience to the Gospel against the way that Professors walk in Representing it 1. As an uncertain Way 2. As a difficult Way 3. As an unpleasant Way 4. As a reproachful Way 5. As a dangerous Way 1. The wicked one doth represeâ—…t the Way of the Gospel that Professors walk in as an uncertain Way That Professors are divided some say this is the way and some say that is the way and therefore he would perswade young ones to hold on in their course of sin until all sides are agreed and then let thâ—…m come into the way To overcome this prejudice of the wicked one know 1. That you must never think to come into the waies of God nor obtain the Kingdom of Heaven if you stay till all are agreed because this is not likely ever to be in this world If you should resolve not to eat till all the Clocks in the City should strike twelve together you must resolve to starve and die So if you will resolve not to come into Gods waies till all Professors are agreed you must resolve to die in your sins whatever uncertainty there be apprehended in the way to Heaven be sure the way of sin you are walking in is the way to Hell 2. That there is a necessity as the Apostle speaks that there should be heresies that they which are approved might be made manifest 1 Cor. 11. 19. There are two wayes whereby God doth trye his people and make manifest their sincerity One by persecutions when persecutions arise many hypocrites drop off and flinch away and leave the sincere to bear the brunt The other is by Errour and Herefie and here some hypocrites that have held out under some kinde of persecutions do fall away and drink in the poyson of damnable errors unto the destruction of their souls but the sincere hold fast the Truth and it is impossible that they should be deceived because of Christs promise undertaking and the indwelling of the Spirit of Christ in them 3. That though the great disagreement is between the orthodox and heretical yet there may be a disagreement between the orthodox the sincere amongst themselves but it is only in circumstantials of Religion not in Fundamentals and all of them be in the same way to Heaven and meet at the Journeys end where they shall disagree no more 4. That the way of God is certain the uncertainty is from our own blindness Qu. But what shall poor ignorant persons do that have but weak judgements mean parts to understand which is the right way Answ. 1. I answer First that such are not so often and so foully mistaken as those who have great parts and lean to their own understandâ—…ngs 2. Let such therefore be humble and keep close to the Ministery and Ordinances of Christs appointment that they may not be led out of the way when they break over this hedge they will wandeâ—… in the mist and darkness and hardly finde the way again 3. Let them apply the Promises which God hatâ—… made of pouring out his Spirit upon simple oneâ—… Prov. 1. 23. and of leading them by his Spirit intâ—… all truth Joh. 18. 13. 4. Let them do and practise the will of God which they know and they shall be established in the knowledge of the doctrine of Christ John 7. 17. 2. The wicked one doth represent the way thaâ—… Professors walk in as a difficult way There are many hard sayings that they cannot hear there arâ—… heavy yoaks which they cannot bear there are difficult duties required which they cannot perfâ—…rm he would perswade young ones that they will nevâ—… be able to walk in such a difficult way therefore they had better hold on in the more easie waâ—… of sin To overcome this prejudice of the wicked onâ—… know 1. That the
they cannot cast your Souls into the Prison of Hell 2. Though they may take away your civil liberty yet they cannot take away your spiritual liberty and priviledges they may shut friends out from seeing you but they cannot shut you out of the presence of God nor keep you from the Throne of grace 3. In reference unto Life 1. That though men may destroy the Body yet they cannot destroy the Soul and 2. you must dye as was shown before and you cannot die upon a better score unto which I may adde that I believe none in the world dye with more peace and joy than those that dye for the testimony of Jesus and of a good Conscience My dear young ones labour thus to overcome all the prejudices of the wicked one whereby he would keep you from coming into the wayes of God and yielding obedience unto the Gospel that is the First SECT VI. 2. LAbour to overcome the Temptations of the Wicked one whereby he would draw you to the commission of sin Sin in its own nature is so black and odious that if your eyes were but opened to see what dishonour it reflecteth upon the pure and holy God and how it defileth your own Souls once made after the image of God you could not choose but loath and abhorr it and with hatred you would flye from it as from a Pestilential disease or venemous Serpent and no arguments would perswade you to commit it or give it any room or harbour in your hearts therefore the wicked one doth use the greatest art and cunning to paint and colour over sin with fair glosses that the monstrous nature and deadly poyson of it might be hid from your eyes and knowledge And as God hath his methods in the conversion of young ones and useth many arguments by his Ministers and Spirit to perswade them unto the practice of Religion So Satan hath his methods and arguments to draw away young ones from God unto the commission of sin and continuance therein 1. The first work of God upon young Converts is Illumination of the Understanding he opens their eyes to see their sin and misery the way of salvation by Christ the beauty and excellency of holiness so on the contrary Sathan the wicked one called the God of this World doth endeavour to blind the eyes of young ones to keep them in the dark that the light of the glorious Gospel might not shine upon them to discover either their sin or their Saviour and he endeavoureth to stir up in them a hatred of the light that so they might sin without reproof or controul 2. The second work of God upon young Converts is Contrition he awakens their Consciences filleth them with fears and terrours through apprehension of his anger and the dreadfull wrath that hangs over them and they know not how soon may fall down upon them and sink them into the lowest Hell for their sin that hereby they being terrified may apply themselves without any delay unto the Lord Jesus Christ the only Saviour of mankind So on the contrary the wicked one doth labour to still and calm and quiet the Consciences of young ones under the guilt of their sins to lull them fast asleep and keep them from all disturbances from an unquiet Conscience which if awakened would plead the cause of God against sin 3. A third work of God upon young Converts is a powerfull bending and enclining the Will to embrace Jesus Christ as their Saviour and Advocate and to resign up it self in full complyance with his will in every thing So the wicked one doth endeavour to 〈◊〉 the wills of young ones against Christ and the Law of God he doth what he can to corrupt and deprâ—…ve it and to draw it unto a full bent and resolution for sin 4. A fourth work of God upon young Converts is upon their heart and affections whereby he draweth them and engageth them for himself So on the contrary the wicked one is very busie in tampering with the affections of young ones and as God doth use arguments in effecting a gracious change upon young Converts so the wicked one doth use arguments to perswade them unto the practice of siÅ„ which arguments are his temptations Young men labour to overcome the Temptations of the Wicked one and that I may help you herein I shall 1. Set before you as in a glass the chief Temptations whereby the wicked one doth draw young men unto sin and endeavour to arm you against those Temptations that you may overcome 2. Caution you against the particular sins of Youth which the wicked one would draw you unto and then shut up my Discourse with a word of Encouragement 1. Concerning the Temptations whereby the wicked one doth endeavour to draw Young men unto sin And here I shall speak of the Five most ordinary Temptations whereby young ones are drawn unto sin 1. By the delight and pleasure of sin 2. By the glory and repute of sin 3. By the utility and advantage of sin 4. By the pretended smallness of sin 5. By the hopes of future repentance 1. The first Temptation whereby the wicked one draweth young men unto the commission of sin is by the delight and pleasure of it and here he is very cunning in the management of this temptation that it may take effect 1. He laboureth to hide from the eyes of young men those pure spiritual and more excellent pleasures those heavenly ravishing and far transcendent delights and joyes which are to be found in God both here and chiefly hereafter perswading them that the wayes of God are irksome and unpleasant which is furthered by their own experience they finde them to be so to them upon a little tryall for want of a spiritual appetite to relish that reall sweetness which is in them for as Angels cannot relish carnal pleasures because they have no carnal senses so neither can carnal persons relish spiritual pleasures because they have no spiritual senses 2. He laboureth to hide from them the sting and bitterness of sin the sorrow and vexation which it will certainly produce in the conclusion he covereth the hook out of their sight laboureth to divert their thoughts from all serious considerations of the gall and wormwood that is in the bottom of the cup. 3. He represents the delights of sin as most sweet and satisfying as present and at hand and easie to be had without difficulty and labour and sometimes as secret too which no mortal eye can take notice of 4. He joyneth in with the lusts of their hearts with which he hath a secret correspondence and proposeth such objects unto them as are most suitable and desireable It is by the pleasure and delight of sin that most young men are bewitched and perswaded to the commission of it It was by the pleasantness of the forbidden fruit that this Old Serpent enticed our first Parents to eat thereof and hereby it is that he doth entice
their posterity Dear young men labour to overcome this temptation of the wicked one by the delight and pleasure of sin by taking into your most serious thoughts these few Considerations 1. Consider that all the pleasures of sin are low mean empty thin unsatisfying pleasures they are sensual and brâ—…itish A beast can finde 〈◊〉 pleasure in the most of them than you can do who are capable of higher pleasures these delights may please your sensual appeâ—…te but they cannot satisfie your rational souls they may satiate and glut the senses but they cannot content the heart The Devil and lust may promise full satisfaction and contentment if you will commit such and such sins but they alwaies fall short in the performance I would ask these three questions of the most luxurious persons 1. Whether ever they found so much pleasure in any sin as they expected and desired 2. Whether the choicest of their pleasures have not in a short time brought a weariness and trouble upon their spirits 3. Whether this weariness and trouble hath not been more irksome and grievous to them than their sensual pleasures have been pleasing and delightful yea let me add a fourth If amongst the choicest and chiefest of their delights in which thev finde most sweetness they had but one delight without change and variety whether that delight would not quickly lose its nature and prove a torment to them If they were bound alwaies to eat or continually to drink or without intermission to be alwaies in the act of adultery would not this be more bitter than sweet These pleasures are unsatisfying the soul can be satisfied with nothing beneath the enjoyment of God by whom and for whom it was made 2. Consider the shortness of these pleasures The Apostle calleth them pleasures of sin for a season Heb. 11. 25. And as he saith of some meats that they perish in the using Col. 2. 22. so some pleasures they perish in the enjoying the enjoyment of them doth put a period unto them and those that are most durable they quickly flit away as a cloud or vapour which if not blown away by the wind they vanish of their own accord If the stormy wind of outward affliction do not puff out the candle of wicked mens joy yet the daies of old age are drawing on in which they shall say They have no pleasure in them Eccles. 12. 1. Death be sure will sweep them all away there will be no sinful pleasures in the other world 3. Consider the sting of the pleasures of sin which is not in the mouth but in the tail Grief and wounds and piercing sorrows will be the issue of sin Sin hath a far differing aspect in the temptation before it is committed and in the reflection after it is committed especially when they begin to be plagued for it In the temptation sin lookerh fair and beautiful and with a pleasant countenance but in the râ—…flection it is black grizly and terrible Hence it is that wicked men who can delight themselves so much in the fore-thoughts of sin when they are enticed unto it yet cannot endure to look back on sin with fore-thoughts of the account they must give unto God for it Sin though never so pleasant will in a short time produce more bitterness a thousand-fold than ever it did yield sweetness Besides the lashes and stings of conscience which sensualists sometimes have in their secret retirements how are they if any thing awakened at their latter end even utterly consumâ—…d with terrours But O the horrible anguish that will seize upon thâ—…ir spirits so soon as they are separated from their bodies O the tearings that they will feel of the never-dying Worm when they are clapt in the dark dungeon of Hell where they will be under the immediate impression of the wrath of the sin-revenging God! If sensualists did but believe and seriously consider the pains which they must endure in body and soul for ever for their sinful pleasures it would quench their desires after them If the Drunkard did see Dives instead of his bowls and goblets of rich wine begging for a drop of water to cool his tongue surely they would sooner drink poison than drink unto excess Iâ—… filthy fornâ—…cators did but know what dreadful horrour doth now possess and fill the parted souls of those which have lived in that sin surely they would rather take a Toad into their bosomes than embrace the bosome of an Harlot 2. The second Temptation whereby the wicked one draweth young men unto the commission of sin is by the glory and repute of it Not long after our Saviour was baptized he was led into the wilderness and tempted by the wicked one and amongst other temptations this was one the discovery and proffer which he made unto him of the glory of the world if he would fall down and worship him Luk. 4. 5 6 7. And with the proposals of glory and repute in a way of sin he doth perswade young men to the practice thereof in the management of which Temptation 1. He doth represent unto them the waies of God as reproachful the service of God as ridiculous the people of God as the most contemptible persons under the Sun as base ignoble and mean-spirited people hiding the high dignity and honour the Lord hath conferred upon them 2. He covereth the shame and disgrace of sin he doth what he can to hide from their consideration the filthiness and loathsome nature of it and what confusion of face will be the consequent of sin at the last 3. He putteth a glorious attire upon sin and painteth it over with such fair colours and representeth it unto them with such a varnish of brightness and beauty that it seemeth to them very desirable He useth many arts to bring sin into credit and employeth his cursed Agents to commend sin with the highest Elogiums as if it were a noble thing and worthy of great repute to encourage young men by acclamations of bravery of spirit when they aspire to be wicked in a high degree 4. And so fourthly joyning in with the lust of Pride and a desire of esteem he doth provoke them to do any thing which may make for their repute But dear young ones labour to overcome this temptation of the wicked one whereby he would draw you to sin by the glory and repute of it which that you may do consider 1. That sin hath no repute except it be amongst the vilest persons whose esteem thereof doth render it so much the more odious and abominable 2. That the Holiness of God is his most glorious Attribute and therefore sin which is directly opposite hereunto can have no real glory in it therefore sin is the only abominable thing which he hateth therefore he lightly esteemeth he looketh upon afar off he scorneth and despiseth he loatheth and abhorreth all the workers of iniquity 3. That the honour of sin is empty vain windy short transitory like the
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
most difficult things are the most excellent things Pulchra quae difficilia though it bâ—… a difficult way it is the way of God not the way 〈◊〉 the Devil it is a clean way not the way of wickedness it is the way to the Crown to the Kingdom not the Road that leadeth to Hell and therefore 2. That it is a necessary way it is necessary thaâ—… you come into this way if you would be happy you would escape eternal misery 3. That the difficulty is not from the way bâ—… from your selves from your own lusts which aâ—… the weights that hang about you and maketh the way to seem difficult and tedious to you lay aside those weights and the sin that doth easily beset you and you may not only walk but run with easiness in this race Heb. 12. 12. 4. That though it be a difficult way to flesh and blood yet it is easie with God to help you and he hath promised to help you to write his Law in your hearts to remove your natural enmity and indisposition and to give you suitableness of spirit to his Law and to cause you to walk in his Statutes and keep his Judgements and do them Jer. 31. 34. Ezek. 36. 27. 5. That the greatest difficulty is at the first when you have accustomed your necks to his yoak and your backs to his burden you will acknowledge that his yoak is easie and his burden is light 3. The wickâ—…d one doth represent the way that Professors walk in as an unpleasant way he would perswade young onâ—…s that they must never look for a pleasant hour any more if they will be religious that thâ—…ir laughter must be turned into weeping and their joy into heaviness that there is required so much repenting and mourning that they will never endure it To overcome this prejudice of the wicked one know 1. That indeed you must repent of sin if you would be saved and your sorrow in some measure must last so long as your lives last because of the lasting of sin 2. That you must mourn for sin here or else you must burn for sin in Hell where you will mourn without measure without end and to no purpose 3. That you cannot avoid sorrow if you should continue in the way of sin pride crossed the world failing afflictions unexpected coming upon you which are born with chearfulness by the children of God may be heart-breaking to you one time or other you will have sorrows in a sinfull course and is it not better to have godly sorrow which worketh repentance unto salvation than the sorrow of the world and lust which worketh death and destruction 4. That if you can obtain a kindly sorrow for sin which is a sweet melting of the heart with the sense of Gods love you will find more pleasure to your inward man than ever you did in all the delights of sin 5. That you are not required in this way to throw away all your comforts in your creature-enjoyments but only to deny your selves the excess and inordinacy which where it is taken breeds more bitterness in the disappointment than ever it yielded sweetness unto any You may take a subordinate comfort in friends and habitation and food and the like and herein more reall comfort through the sweetning of these things with Gods blessing and love than ever you could finde in these things before 6. That though your sinfull delights must be denyed yet God hath promised other delights in exchange he will give you spiritual delights If you walk closely and strictly and do not wound your selves by your sins you may have such sweet peace and refreshing joyes in the light of Gods countenance and sense of Gods love in communion with God here in his Ordinances and in hopes of the beatifical vision and full fruition of him in glory hereafter in heaven as have never entered into the heart of natural men to conceive 7. Whatever sorrow you have for sin now and whatever griefs for afflictions which in this life you are exposed unto yet consider that it is but for a little while Yet a little while and these sorrowes will be turned into joyes weeping may endure for ae night but joy cometh in the morning Psal. 30. 5. and if you sow in tears you shall reap in joy if you go forth weeping bearing precious seed you shall doubtless return again rejoycing bringing your sheaves with you Psal. 126. 5 6. at least when you come to heaven you shall have rest in the New Jerusalem all tears shall be wiped away from your eyes when you enter into your Masters joy then all sorrow shall come forth and depart sorrow and sighing shall flee away and never return more your joy in Heaven will be full and eternall and should the unpleasantness of the way discourage you from coming into it 4. The wicked one doth represent the way of the Gospel which Professors walk in as a reproachfull way he would discourage young ones from this way by the scorns and divisions they are like to meet with that they shall be scoffed at and reproached by their companions To overcome this prejudice of the wicked one know 1. That they are the most vile and contemptible persons in the World that reproach and deride Gods people and it is as ridiculous a thing for them to do it as to laugh at the shining of the Sun It is as if black deformed crooked persons should laugh and deride at those who are most fair and beautifull and therefore their reproaches and derisions are not in the least to be valued 2. That such as are reproached for Religion by men are most highly honoured by God and Christ he esteems them as the most excellent persons here and he will own and crown them in the face of the world at the last day 5. And lastly the wicked one doth represent the way that Professors walk in as a dangerous way he would perswade young ones if they come into this way they will run themselves upon great hazards and dangers they may lose their Estate they may lose their Liberty they may lose their Life To overcome this prejudice of the wicked one know 1. In reference to Estate which you may lose if you should lose Estate which you ought to reckon upon in the way of God 1. Possibly you may not keep your Estate in a way of sin some lusts may be as expensive to you as others Consciences are unto them and if 2. You have less of the world you may not have the less comfort if the stream fail you may fetch comfort from the Fountain 3. None can take away the treasure of grace in your heart nor deprive you of the treasure of gloâ—…y in heaven and whatever you lose of wealth for Christs sake will have an abundant recompence in that which is of an higher nature 2. In reference to Liberty 1. That though men may cast your Bodies into a Prison on Earth yet