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
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
Catechism of the Assembly of Divines where all the heads of Religion are proved out of the Scripture which is the fountain and foundation of all and I would have you first to learn the shorter Catechism exactly with the proofs then proceed to the larger Catechism and consession of faith and as you go along labour to understand the meaning of every thing you learn and not only to get a notional understanding but also a spiritual discerning and to mingle these great truths with faith to receive and believe what you finde proved by the Scripture to be the Word of God and therefore most firmly to assent to them For this end you must look up to the Lord and make your prayer to him that he would give you his Spirit to teach and lead you into all truth Besides learning Catechisms you must keep a constant course of reading some portion of Scripture every day and labour to carry about with you something of the Word in your minds which you may entertain your thoughts withall when you get them off from other business 2. Get the Word of God into your hearts endeavour that your hearts may be aâ—…ected with the Word let not only your minds receive light by it but also your hearts receive warmth by it Imitate David in his affections to the Word which you may read especially in the 119. Psalm in his prizing the Word v. 71. The Law of thy mouth is better to me than thousands of gold and silver In his love to the Word v. 97. O how love I thy Law it is my meditation all the day In his desires v. 82. My eyes fail for thy Word saying When wilt thou comfort me And v. 20. My soul breaketh for the longing that it hath to thy judgements at all times In his hope v. 81. My soul fainteth for thy salvation but I hope in thy Word In his delight v. 162. I rejoyce at thy Word as one that findeth great spoil 2. Labour to keep the Word of God let the Word of God abide in you do as David Psal. 119. 11. Thy Word have I hid in my heart that I might not sin against thee And take Solomons advice and encouragement Prov. 4. 20 21 22. My Son attend unto my words and encline thine ear unto my sayings Let them not depart from thine eyes keep them in the midst of thine heart for they are life to those that find them and health to all their flesh There are three things in the Word which you should especially keep 1. The Truths of the Word 2. The Commandments of the Word 3. The Promises of the Word 1. Keep the Truths of the Word buy the Truth whatever pains it cost you but never sell the Truth whatever you may get by it Seek for the Truth as for silver and dig for it as for hidden treasures And having found it keep it as a treasure do not part with it upon any terms If you make shipwrack of faith and a good conscience you will make shipwrack of your souls upon the rocks of perdition and destruction and be drowned in the Ocean of Gods wrath Therefore you must earnestly contend for the Faith that is the Doctrine of Faith the Truths of the Word once delivered unto the Saints Jude 4. You will have attempts made upon you by the Agents of Hell by the Instruments of the Devil to rob you of the Truth and to give you damnable errours instead of soul saving Truths But as you desire the salvation of your souls hold fast the Truths of the Word get on the girdle of Truth let the loyns of your mind be girt about with the Truth Ephes. 6. 14. Let not the Truth hang loose in your minds lest it be snatched away from you but get the Truth girt get it fastned and fixed get it rooted and riveted that you may not be wavering like a wave of the Sea tossed to and fro with every wind of Doctrine labour for a mind established in the Truths of the Word 2. Keep the Commandments of the Word labour that your hearts may be cast into the mould of this Word get the Law written upon the Tables of your heart as with a Pen of Iron and point of a Diamond and let your life be a fair Copy of the Law let the Precepts of the Word be exemplified in your conversations let all men know what God requireth by your obedience shine as lights in the places where you live that others seeing your good works may glorifie your Father which is in Heaven 3. Keep the Promises of the Word look upon the Promises as your great Christian charter as your choice treasure as your store-house where are laid up the most rich provisions Acquaint your selves with the Promises of the Word and apply them lay up the Promises in your heart and make use of them daily plead them at the Throne of Grace fetch supplies from them feed upon them live upon them delight your selves in them go to them for strength when weak for recovery when sick for quickening when dull for softning when hard for enlargement when straitned for succour when tempted for cordials when fainting for comforts when troubled Thus for your second duty Young men labour that the Word of God may abide in you SECT V. 3. YOung men labour to overcome the wicked one By the wicked one we are to understand the Devil who is called the wicked one by way of eminency because the Devil was the first wicked one and is the most wicked one and is the cause of all or most of the wickedness in the world he drew our first Parents unto the first sin and he hath a hand in the greatest sins that are committed by their Posterity and therefore all the wicked are called the children of the Devil Joh. 8. 44. Ye are of your Father the Devil and the lusts of your Father ye will do Then this wicked one is overcome when his temptations to sin are resisted and repelled Young men labour to overcome the wicked one The Devil is very busie about young men 1. To prejudice them against Gospel obedience 2. To draw them into the commission of sin I shall give you advice how you may overcome the wicked one's prejudices and how you may overcome the wicked one's temptations 1. The wicked one would prejudice you and so keep you from the obedience of the Gospel and here his prejudices which he would raise in the minds of young men are 1. Against Professours 2. Against the Profession of the Gospel 1. The wicked one doth endeavour to raise prejudices against the Professours of the Gospel in young and tender minds to keep them from Gospel-obedience by representing Professours unto them 1. As rude and illiterate 2. As foolish and unwise 3. As proud and singular 4. As factious and rebellious 5. As hypocritical and wicked 1. The wicked one doth represent the Professours of the Gospel to young ones as rude
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
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