A SERMON Preached to Young People, January the First, 1697. AND NOW Published at their Request.  
By SAMVEL POMFRET.  
LONDON; Printed for Richard Mount, at the Postern on Tower-Hill, MDCXCVIII.   

LAM. iii. 27. It is good for a Man that he bear the Yoke in his Youth.  
THE Royal Preacher saith, Every Thing is beantiful in its Season: And if so, than I promise myself, in this great Assembly of young People, a sweet Harmony of Votes that my Text is so; like Apples of Gold in Pictures of Silver, as being a Word spoken in Season.  
It is good for a Man that he bear the Yoke in his Youth.  
In which Words there are two general Parts.  

I. Somewhat imposed, or required as matter of Duty, viz. To bear the Yoke in his Youth.  
II. Somewhat proposed, or offered as matter of Encouragement, viz. It is good for a Man so to do.   
The latter making way for the more cheerful performance of the former; as we sweeten bitter Pills to our Children, that they may swallow them the better: Such is God's Condescension here to young Ones, knowing how backward Youth is to bear the Yoke, he is pleased to court and allure them to it; by assuring them that it is their own Good and Benefit that is contained in it.  
The Words being thus divided, there remaineth only one thing needful to be cleared, before I lay down the Doctrine, and that is the Word (Yoke) an hard and heavy Word, grievous for Green Heads, what may be the meaning of it?  
Answ. The Yoke in Scripture is taken two ways. (1.) In a Material; and (2.) In a Mystical Sense. A Material Yoke is an Instrument made of Wood or Iron, serving to tame and subdue the Creature for the use of Man, Deut. 21. 3. compared with 1 Kings 19 10. which cannot be the meaning of the Word in this Place: For in this Sense it is proper and peculiar to Beasts only. But here in the Text we read of a Yoke for a Man to bear; and therefore we must look farther, viz. to the Mystical Sense of the Word: and herein I find in Scripture a threefold Yoke spoken of, 

1. The Yoke of Relations.  
2. The Yoke of Afflictions.  
3. The Yoke of Religion.    
1. The Yoke of Relations. As that between Husband and Wife, they are called Yoke-fellows: and the Apostle Paul, giving advice to Christians who were entering into this Relation, makes use of this Word; Be not (saith he) unequally yoked with unbelievers, 2 Cor. 6. 14. But this is not the meaning of the Word here in my Text; for it is not good for any too early in their Youth to take this Yoke upon them: And I may say of many that have been too eager, too early in courting and coveting to come under this Yoke, what the Apostle saith (in another case) of those that make too much haste to be Rich, They fall into Temptation, and a Snare, and into many foolish and hurtful Lusts, which drown Men in Destruction and Perdition, 1 Tim. 6. 9  
Moreover the Scripture useth this Word (Yoke) in the Relation of a Servant to his Master, Let as many Servants as are under the Yoke, count their Masters worthy of all Honour, 1 Tim. 6. 1. Now this indeed is good, but not the thing intended in the Text.  
2. The Yoke of Affliction. So the Word is frequently used in Scripture, Deut. 28. 48. Leu. 26. 13. Isa. 9 4. And here in this Book our weeping Prophet setting forth the grievous Afflictions, and Calamities that God had brought upon his People for their Sins, in the Day of his fierce Anger, calls them by this Name (Yoke) Lam. 1. 14. The Yoke of my Transgressions is bound by his Hand, that is, the Afflictions brought upon me by my Sins. Now this is one Sense of the Word here in my Text: and undoubtedly this is a Yoke, that it is good for a Man to bear in his Youth. In this Age the Alwise God seethe it needful to put on this Yoke, to tame the Pride, and fetch out the Folly that is bound up in the Hearts of young People: and how hard soever it may be to bear, yet it certainly is good for them. Youth is so apt to run astray (like an unruly headstrong Bullock) that a Yoke is of singular use to reduce and restrain them. And this David found true by blessed Experience, Before I was afflicted (saith he) I went astray, but now have I kept they Word, Psal. 119. 67. And hence he acknowledgeth in the same Psalm, It is good for me that I have been afflicted, that I might keep thy Statutes, ver. 71. So there are many young Ones, that in their Prosperity have lived in a total forgetfulness of God, giving themselves over to Pride, and Pleasures, until the Yoke of Straits and Afflictions hath been put on their fair and tender Necks; and then (through Grace) they have come to themselves by Consideration, and to God by Conversion; as is set forth in the Instance of Manasseh, and also in the Parable of the Prodigal Son, in the 15th of Luke. But it is the third and last Acceptation of the Word, which I intent to insist upon, viz.  
3. The Yoke of Religion. And in this I find several Expositors take it here in my Text. The great and Learned Calvin preferreth this sense to the other. Indeed the Religion of the Jews (as it stood in Rites and Ceremonies) is called a Yoke; and during that Pedagogy, it was an hard and burdensome Yoke, such as St. Peter saith, neither we, nor our Fathers were able to bear, Act. 15. 10. But (blessed be God) we, who live in Gospel-times are graciously freed and discharged from that Yoke of Bondage by Jesus Christ. Stand fast in the liberty wherewith Christ hath made you free, and be not again entangled with the Yoke of Bondage, Gal. 5. 1. What then (my Beloved) are we under the Gospel Yokeless? may we live as we list? O, no, that would be not so much Liberty, as Libertinism: wherefore the Christian Religion is also called a Yoke. Accordingly our Blessed Saviour saith, Take my Yoke upon you, learn of me, for I am meek and lowly, and you shall find rest for your Souls, Mat. 11. 29. And every one that expects Salvation by him, must take his Yoke, and yield Subjection to him. And as for those his Enemies that will not have him to reign over them (the same Jesus saith) bring them hither, and slay them before me, Luke 19 27. Thus I have explained the Word Yoke, which I told you was the chief thing in the Text that needed opening, before I laid down the Doctrine. As for the encouragement proposed in these words, It is good, etc. there is no difficulty; the meaning of them is obvious and plain, that is, it is eminently so, as that which alone can bring you to the enjoyment of God the chiefest Good; and so may be said to be summary of all felicitating Good. The Words thus divided and explained afford us this plain Proposition.  
Doct. That to bear the Yoke of Christ, in the time of Youth, is the summary of all that is truly Good.  
In the handing of this Doctrine, I shall speak to these three things.  

I. To open what Christ's Yoke and the bearing of it is.  
II. To clear it up to you, that to come under, and bear it in time of Youth, is the summary of all that is truly Good.  
III. To close all with some Motives to excite, and Rules to direct young Ones to come under this Yoke, and to bear it in their Youth.   
I. To open what this Yoke of Christ is?  
To set this in its clear light, Man is to be considered in a double Relation, (1.) As a reasonable Creature; and (2.) As a wretched Sinner. Now answerable to both these, Christ's Yoke consists of two parts. (1.) Moral. (2.) Evangelical.  
1. The Moral part of this Yoke chief respects that Duty which Man as a reasonable Creature oweth to God as his Creator; and that is to serve and obey him as his Rightful Lord, and to love him as his chiefest Good. Now this still belongeth to us; For Man as a Creature lieth under an eternal Obligation to love and serve his Creator; neither ought you to entertain the least thought, as if Jesus Christ the Son of God, the Saviour and Redeemer of lost Souls, when he came into the World, did ever abolish, or dissolve this Obligation and Bond of Duty, to be in Subjection to our Creator: O, no, that would have been as if Christ came to supplant his Father, and dethrone him of his Authority and Government over Man. O let this be far from any of us to think; as besure it was from any design or purpose of our Blessed Redeemer when he came into the World. For you read expressly, that he came to redeem us to (not from) God, Rev. 5. 9 and when he suffered for us, the just for the unjust, it was to bring us to God, 1 Pet 3. 18. i e. that he might bring poor Apostate Man back to love, serve, please and enjoy his God again. And this brings me to the second Part of this Yoke.  
2. The Evangelical Part of Christ's Yoke, which chief respects Man's Duty considered as a wretched Sinner: And that he is, as soon as he gins to be; as the Psalmist acknowledgeth, Behold I was shapen in Iniquity: and in Sin did my Mother conceive me, Psal. 51. 5. Now this State and Condition of Man superinduceth a new Yoke, which though it was none of that, which Man in Innocency was called to bear: yet now Man having sinned, and fallen from that Estate, God in Christ out of his abundant Mercy calleth him to bear: Remember whence thou art fallen, and repent, etc. Rev. 2. 5. The Gospel Part to Christ's Yoke principally stands in its Commands and Precepts of Repentance, Faith, Self-denial, and sincere Obedience, as you may see in these following Scriptures, Repent ye for the Kingdom of Heaven is at hand, Math. 3. 2. And Jesus preaching the Gospel saying, the Kingdom of God is at hand, Repent ye, and believe the Gospel, Mark. 1. 15. Repent and be converted, that your Sins may be blotted out, etc. Acts 3. 19 But now God commands all Men every where to repent, Acts 17. 30. And our Saviour saith, I am not come to call the Righteous, but Sinners to Repentance, Math. 9 13. And in Luke 13. 3. he saith, Except ye repent, ye shall perish. And so likewise for Faith, without which it is impossible to please God, Heb. 11. 6. And God so loved the World, that he gave his only begotten Son, that whosoever believeth in him, should not perish, but have everlasting Life, John 3. 16. And when the poor trembling Jailor, cried out; what shall I do to be saved? the Apostle said, Believe in the Lord Jesus Christ, and thou shalt be saved, Acts 16. 30, 31. And to this purpose you read, That this is the will of him that sent me (saith Christ) That every one that seethe the Son, and believeth on him, may have everlasting Life, John 6. 40. And again, This is his Commandment, that we should believe on the Name of his Son, 1 John 3. 23. And our Lord severely threatens, That if we believe not, we shall die in our Sins, John 8. 24. And that he who believeth not, shall be damned, Mark. 16. 16. And so for Self-denial, and Obedience, Jesus Christ affirmeth, If any Man will come after me, he must deny himself, Math. 16. 24. and Luke 9 23. And that, Christ is the Author of Eternal Salvation to them that obey him, Heb. 5. 9 And the Gospel-threatning runs, That Christ shall be revealed from Heaven with his mighty Angels, in Flaming Fire taking Vengeance on them that obey not the Gospel, 2 Thess. 1. 7, 8. And hence it is that the Children of Disobedience, in Sacred Writ, are called Children of Belial. i e. Qui nullis legum vinculis teneantur: such as are without Yoke, Masterless, who are not, will not be held by the Bonds of Christ's Commandment, So that it is evident, that by the Yoke of Christ, is meant his Commands, to repent, believe, and obey the Gospel; all which have no other tendency, but the Good and Happiness of fallen Man.  
Quest. But here it may be demanded, why this is called a Yoke: since its chief end, and design, is to make Man happy.  
Answ. That it is for the Good and Happiness of Man is most certain, as you will see in its proper place: But then, it is here to be considered, that it is not now, with the humane Nature, as it was, when it first came out of the Hands of God; but a quite different thing. It is now become apostate, and corrupt, since the Fall. The carnal Mind is Enmity against God; it is not subject to the Law of God, neither indeed can be, Rom. 8, 7. It hates to be reform, loves to wallow in the filth of Sin, as the Swine in the Mire: It is so, woeful daily Experience showeth it, as well as Scripture. So that now Repentance, Faith, Conversion, etc. though it be no other, than the recovery of a lost Soul to God; yet it's irksome, and tedious to our corrupt Natures; like plucking out a right Eye, or cutting off a right Hand. It is a pleasant thing to behold the Sun; but it is a torment to a sore Eye: Food is pleasant to the Healthy, to the Hungry; but loathsome to the Sick. Alas! by Nature, we are sick unto Death, and love Darkness rather than Light: there is an averseness to Selfreflection, (especially in time of Youth) O how backward and unwilling are Youth to retire, and consider their Sins, and take pains with their Hearts, to get them affected with their Danger? they cannot endure the Yoke of Conviction of Sin, and Reproof for Sin, nor to be restrained their vain Company, and sensual Pleasures: but as Zophar saith, Man is born like the Ass his Colt, Job. 11, 12. exceedingly given to ramble, and run a stray, eagerly bend upon carnal Sports and Vanities: So that upon this Consideration the Commands of Christ are called a Yoke, and that for these two following Reasons.  
First, Upon the account of that Reluctancy and Opposition, that is (since the Fall) woefully and deeply rooted in our Natures, against Obedience and Subjection to the Commands of Christ in the Gospel. A Yoke (you know) is used to tame, and subdue the unruly Creature, and to bring it into Subjection: So the Yoke of Christ, serveth to humble and bring down the Proud, and stubborn Spirit of Youth; it holdeth an hard and straight Rein, on the Neck of those furious and foolish Lusts, which in that Age are usually (Jehu-like) impetuous and violent, in order to stop them in their mad Carrear, and course of Sin: it being the very Picture and Property of Youth, by Nature, to affect an  Liberty, to run where they please, do what they list, and walk after the Imagination of their own Hearts; submitting to no Government, save that of their own Lusts. As the Wise Man intimates, in that Ironical taunt of his; Rejoice, O young Man in thy Youth, and let thine Heart cheer thee, in the days of thy Youth, and walk in the ways of thy Heart, and in the sight of thine Eyes: all this is marvellously cheering, O it goes swiftly and swiftly down with Wind and Tide of Youth's corrupt Nature: but then comes in the pinching galling Yoke, in the rear of the Text; Know thou that for all these things, God will bring thee to Judgement, Eccl. 11. 9 as if he had said, O young Man, at thy peril proceed, pursue those forbidden Pleasures; but wisely stop in time, consider (in order to thy speedy Repentance) what a fearful fatal end they will certainly bring thee to, if thou stop not, if thou turn not; for God will bring thee to Judgement for all: and therefore remember thy Creator in the days of thy Youth; before the Evil day of Death and Judgement seize thee, as it followeth in the beginning of the next Chapter: Now what need all this? line upon line, precept upon precept, to bind us to the blessed Service of Christ; were it not for that cursed Reluctancy, and Opposition, that is in our corrupt Natures against it. And indeed I cannot but think, our Saviour, in using the Metaphor of a Yoke, to set out his sweet and sacred Government by, designeth the humbling of the best of us all, even of the regenerate themselves: for as much as we daily need to be yoked to his Service, by reason of the Remainders of Corruption in us. My Brethren, what a Reproach doth it lay us under? that the Service of our Redeemer, which in itself is the most pleasant employment in the World, and among the Inhabitants of Heaven, where holy Souls are perfectly freed from the Relics of Sin, it is their Felicity and Glory, that our Saviour (who never miscalleth any thing) should with respect to us, call it a Yoke; surely it calleth us to loathe ourselves, and say after him, Rom. 7. 23, 24. I see a Law in my Members, warring against the Law of my Mind, and bringing me into Captivity to the Law of Sin, that is my Members: O Wretched Man that I am, etc. Alas! there is yet Flesh in us, lusting against the Spirit in this Life, which still needs the Yoke of Christ to be subduing and mortifying of it. I dare appeal to all who have spiritual Life, and Sense in this thing, whether they do not find it so? what else meaneth that Hue and Cry that is ever and anon raised in the Soul against indwelling Sin? O Cursed Sin, what Mischief hast thou wrought in me? what Miseries hast thou brought on me? the hidings of God's Face, the weakening my Grace, the breaking my Peace, the grieving away my Comforter, the deadning, distracting my Heart in Prayer, etc. Hence O Wretched Man that I am, etc. Alas! whensoever I set upon any thing that is good, I find something within me opposing more then, than at any time, enticing and drawing off my Heart; a bitter Root springing up to trouble me; Hence, O the Hurries, Tumults, and Distractions, many times in the most Spiritual Duties! Alas! the Canaanites are yet in the Land lying in wait, to make new Breaches between God and the Soul, and to fill it with renewed Doubts and Fears: So that there is no time to be secure, to cast off the Yoke, until we put off this Earthly Tabernacle. Indeed sometime (through Grace) the renewed Soul findeth at an Ordinance, such Heavenly Influences, and Incomes of Light, and Love, as enlarge the Heart, set it at liberty, like the Chariots of Aminadab, to run the ways of God's Commandments, Psal. 119. 32. (and as the Spouse saith, when the King sitteth at the Table, my Spicknard sendeth forth its Pleasant smell; then stay me with Flagons, comfort me with Apples, for I am sick of Love: She sings, as if she had put off her Yoke, her Harness, and ended her Warfare, and took down her Harp, and should no more need her Militant Graces of Repentance, and Self-denial: but alas! how soon doth a fit of Security overtake her, and then her Beloved was withdrawn, and gone, and she mourns.) Thus it is with renewed Souls, when the Spirit of the Lord (which is like the Wind blowing where it listeth) blows and breathes, draws, and shines in, making free and fresh Discoveries of the Love of Christ (through the Lattice of an Ordinance) to the Soul; then there is Life and Liberty to run the Heavenly Race, as if no Clog, no Yoke were on it; the Love of Christ constrains, it's like a Corner of Heaven, a Penuel; the Soul seethe that of the Glory of a Christ, as sets it a singing; Lo the Winter is past and gone, the Summer is come, etc. Cant. 2. 11. But as Bernard saith, Rara hora, brevis mora; sapit quidem suavissime, sed gustatur rarissime. Tho there are such Seasons, wherein Gracious Souls are surprised with these sweet Illapses of the Spirit as a Comforter; yet they are rare, and but of short continuance, by and by the Feast is over, the Ordinance ends, the Blessing got; but Jacob goes away halting. Corruption that lay dormant (like a Thief in the House waiting for the Sleepiness of the Inhabitant) soon rouzes up, and is at its old work again, lusting against the Spirit, it grows unruly and rebellious, so that there is need for the Yoke still, and a Reinforcement of Prayers, Tears, Self-denial, holy Diligence, and Watchfulness, to yoke down the Flesh; those Remanders of Pride, Passion, Unbelief, etc. let the best speak, if they do not find it so: Ah blessed Lord! thy Yoke is of constant use, Sin is so deeply rooted in us, and so often has deceived us, that without thy Yoke, we should soon run astray, like Children of Belial. And this may suffice for the first Reason why it is called a Yoke.  
Secondly, It is called a Yoke in respect of Labour. A Yoke is an Emblem of Labour: it's true indeed our Saviour saith, His Yoke is easy; but pray don't mistake that Expression, it no ways imports as if Christians may be idle. No (my Beloved) though Christ's Yoke is easy; yet it is not a Yoke of Idleness. Tho (praised be the Lord) it is not an Iron Yoke of Cruelty, yet it is a Yoke still for Duty: and as it is a Yoke, it imports the necessity of Labour, and Diligence. O that the Self-deluding, Soul-cheating Lazy Professors of this secure Age, were but convinced of this; those who deem Christ's Service, to be no other than an heap of good Wishes; also those who think it stands only in a Circle, and Course of dull and drowsy Performances, to pray, hear, sing Psalms, etc. (and I wish there were but so much done by some) but our blessed Saviour fully detecteth the insufficiency of these, in those two great Instances, of the Pharisee in the Temple, Luke 18. and the young Man, in the 19th of Math. All these (saith he) have I done from my Youth: and yet he was never brought under Christ's Yoke, never throughly convinced of the Sin of his Nature, never knew what Poverty of Spirit, brokenness of Heart, pangs of new Birth meant; never entered the straight Gate of Regeneration. And O that this were not the sad condition, of far the greater number among us, under the Gospel: Alas! what shall we think of those, who are wrapped up in Ignorance, blinded by the God of this World, all quiet, while the strong Man armed keeps the House, no Outcries, what to do to be saved? others who though they profess high, hear, and know much, yet live idly, and unprofitably, are at ease, pampering and indulging their beloved Lusts, making continual Provision for the Flesh to fulfil it in its Lusts; who cannot endure to have their Corruptions crossed, but hate Reproof, and make their Profession of Christ to be a Cloak to their lose and licentious Practices. Surely these are as far from the Yoke of Christ, as they are from that great mark of true Christians; They that are Christ's have crucified the Flesh with its Affections and Lusts, Gal. 5. 24. Hence we read of work of Faith, the labour of Love, and the Patience of Hope, 1 Thess. 1. 3. Wherein you have a Figure which Rhetoricians call Hypallage, i. e. the Work of Faith, for a working Faith; the Labour of Love, for a laborious Love; and the Patience of Hope, for a Hope patiently waiting; that like an Anchor holds out all Storms, Temptations, Conflicts: Hence also it is that the Kingdom of Heaven, is said to suffer violence, aend the violent take it by force, Math. 11. 12. My Brethren, there is no part of Christ's Service but calls for labour, to repent, to believe, to love, to hope, etc. and therefore it's called a Yoke; which brings me to open the other Branch: Namely,  
Quest. What the bearing of this Yoke is?  
Answ. In the general, the bearing of this Yoke is no other than a cordial and unfeigned Subjection to Jesus Christ in the Gospel; to answer to his Calls, to open at his Knocks, to accept of his Offers, to believe his Reports, to obey his Commands: Or if you can conceive it better by other Terms; to bear his Yoke, is our sincere and hearty consent, that He, and He only, bear rule over us: But this being the main of our Duty, it requireth a more distinct and particular opening; (generalia non pungunt) wherefore I shall consider these two Things.  

1. What is necessarily requisite to it?  
2. What is essentially contained in it?   
Answ. For the first of these, it is necessarily requisite to the bearing of Christ's Yoke, that a Man come first under it: This is so plain and obvious, that it needs no more Proof than it meets with Objection and Doubt; and that is none at all that I know of. For as the Apostle, in another Case, makes his Appeal to common Reason, Rom. 10. 14. How can they believe on him of whom they have not heard? So may I in the present Case, How can a Man bear the Yoke, unless he come under it? This carrieth its own Light in it. So that under this Head, it only remaineth needful to consider what is requisite to the coming under Christ's Yoke? Now to give a right and clear Answer hereunto, two things must be considered.  

1. What is requisite on God's part?  
2. What is requisite on our part?   
1. In order to a Man's coming under the Yoke, there is requisite on God's part, both the Wheel of his Providence, and the Arm of his Power: The one to bring a Sinner under the Gospel, and the other to draw a Sinner under the Yoke. For as our Saviour saith, No Man can come to me, except the Father which hath sent me, draw him, John 6. 44. But where and what is this drawing? why, the very next Verse answers it fully; It is written in the Prophets; and they shall be all taught of God: every Man therefore that hath heard, and learned of the Father, cometh unto me, v. 45. So that this drawing, is no other than God's teaching a Sinner by his Word and Spirit, under the Gospel Dispensation. Now that this is necessary, is evident from the full Testimony of Scripture, and the free Confession of all that ever were converted, and brought under the Yoke of Christ, Psal. 110. 3. Phil. 2. 12. Eph. 2. 1, 10. James 1. 18. And as to the Apostle's Query, 1 Cor. 4. 7. Who maketh thee to differ from another? He propounds it not by way of doubt, but concludeth upon the Testimony (as well he might) of every regenerate Person, that it was God and not Man. And (my Beloved) whoever shall take a right Survey of the Depth of that miserable Apostasy Man is sunk into by the Fall, together with all its Effects, in that Darkness, Filth, Folly, Bondage, Power of Lusts, Enmity, Rebellion, Prejudice against God, all which is attended with a Senseless Stupidity; so far from being convinced of the evil of so wretched and vile a State, as for the most part liking and approving the same: I say whoever surveyeth this aright may justly stand amazed, that ever there should spring up, in any Age of the Church, a Pelagius, a Patron, a Pleader for the power of Man to make himself to differ from another. The Lord awaken us to right Apprehensions touching this Point, viz. the necessity of the Arm of God's Power to draw a Sinner under Christ's Yoke. Alas! without this, How can of Darkness such a Soul be made Light in the Lord? and the Dead hear the Voice of the Son of God and live? How should Satan (called the strong Man) be cast out? or the stony Heart in a Sinner's Breast be taken away? or the Enmity, in a carnal Mind be slain? or the stout fierce Rebellion in the Will quelled, and conquered? All which must be done, if ever a Soul be brought under the Yoke of Christ. Alas! there is found in every unconverted Sinner a stiff Neck, a stout Heart, a dark Mind, and brutish Affections; an Infinite Power is therefore requisite to be employed to bring a Man under the Yoke. It is true indeed, God putteth forth this Power in a way suited to the Nature of Man, Hosea 11. 14. it is said, He drew them with the bands of a Man, that is, in a way of rational Conviction; not by Force, and Violence, but by his Word and Spirit, enlightening their Minds, and awakening their Consciences, to know, and see the Power and Plague of their Sinful Natures, and the sure and certain Woe and Misery, Death and Damnation belonging to them while in their natural Estate, and that will inevitably be their Portion if they continue and die therein: now it is in this way that the Almighty displays, and makes bare the Arm of his Power, without offering Violence to the Will, which is against the Nature of it; but removing the Corruption of it, he sweetly boweth and turneth it, by his gracious, and powerful Persuasions, to come under Christ's Yoke: He doth not drag a Sinner as you would do a Stone, but he draws him by the Cords of Conviction, agreeable to the Nature of a reasonable Creature, Hence it is, that his People are said to be a willing People in the day of his Power, Psal. 110. 3. That which in one Scripture is called Creation, Resurrection, to show its invincible Power; in another Scripture is called Illumination, drawing, turning from Darkness to Light, to show its admirable suitableness and sweetness to the Nature of Man: It is in this way, and by these means, the Lord demolisheth those strong Holds of Sin, viz. Ignorance, Carnal Security, Pride, etc. and so prepares the Soul for a closing with, and Subjection to the Yoke of Christ: and whatever injudicious Christians may say to the contrary, yet this Truth standeth sure, that a Man must first see himself lost, and be made willing to cast off the Yoke of Sin, before ever he will come under the Yoke of Christ; without Conviction of his Sin, and Misery, there is no Subjection to Christ in the Gospel. Which brings me to consider the other Branch, viz. what is requisite on our part to come under the Yoke?  
2. On our part, it is necessarily requisite, that a Man take pains to know, and rightly understand the true State of things between God, and his Soul. As,  
(1.) That God is thy Creator, and thou art his Creature; and that thereupon, thou owest thy whole self to him, since he raised thee out of Nothing, and gave thee thy Being.  
(2.) That thou art an Apostate Creature, a grievous Revolter from thy Sovereign and Rightful Lord, and thereby liable to the Wrath of God; so that now thy coming under Christ's Yoke, is but thy coming back out of a State of Apostasy, and yielding thyself too God.  
(3.) You are to understand, That in this State of Apostasy, so great was the Offence done to Divine Justice, and so binding was the Curse and condemning Sentence of the Law upon fallen Man that there is, now, no appearing before, no access to, no acceptance with so holy a God, but in and through a Mediator; because of that great Gulf Sin hath made between God and us: Out of Christ he is a consuming Fire, and we are as dried Stubble. Luther used to say, absque Christo non solum periculosum, sed horribile est, de Deo cogitare. i e. That it is not only dangerous, but an horrible thing to think of God out of Christ. O that there was an Heart in you to understand this! Poor fallen Man had been for ever abandoned to Despair, and left hopeless, had not God in great compassion to our Miseries opened this Fountain of Grace, and Door of Hope, 2 Cor. 5. 20. God was in Christ reconciling the World to himself, etc. There is not a Man to be found on Earth reconciled to, or accepted with God, but as he is found in Christ, Eph. 1. 6. Such is the grievous heinousness of Sin, and the glorious Holiness of God, that no Man may, or can approach unto him, but as he is a God propitiated by the Death of Christ: The Lord speaks this home to your Hearts. It is grown customary in every Man's Mouth almost, to say we are all Sinners, but God is Merciful, and Christ hath died; but alas! to how few hath this come in the Demonstration of the Spirit, and with Power! Well, this is necessarily requisite on our part, in order to come under the Yoke, that a Man know, and understand this aright, that there is no coming into the Favour of God, but by Christ: hence it is that this Yoke bears his Name, Math. 11. 29. Take my Yoke upon you, etc. For this end the Son of God came down from Heaven, into this miserable World, to take our Nature, and in our Nature, to take upon him the accursed Yoke of our Sins; that so (making satisfaction thereby to offended Justice) he might make way for poor Sinners to come under his blessed Yoke, in order to their coming back to God again, and becoming his Friends and Favourites, in an everlasting Covenant of Peace: And having said this, it is necessary in the fourth place, That,  
(4.) You are to understand and know, in order to your coming under Christ's Yoke, that in this state of things, such was the infinite Dignity of Christ his Person, being God-man; and such was the unspotted Purity of his Nature, he being holy, harmless, undefiled, and separate from Sinners; that through his once offering up himself by the eternal Spirit to God, he is now become the Author of eternal Salvation, to all that come under his Yoke; and is able to save (all such) to the uttermost, Heb. 5. 9 and c. 7. 25. 26. The Phrase which the Apostle useth there, is very Emphatical, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉; it denotes both perfection, and perpetuity; He is able to save fully, perfectly from all Sin, Misery, Enemies both from without and within: it is so complete, and full, as that it compriseth all kinds and degrees of Salvation from all sorts of Sins, Original, and Actual▪ yea from all the evil that is in Sin, and from all the sad and miserable consequences of Sin. And then there is the perpetuity of it; he is able to save to the uttermost, i. e. for ever; it is not for a time only, but to the end of our Lives, indeed unto all Eternity; not only to save us here on Earth, but also in Heaven, as Chrysost. expounds it. O comfortable Doctrine! Gild cannot look on Majesty, and Majesty is most terrible in an Enemy, in a Judge: but when Christ interposeth God appeareth fully satisfied; yea, so full was the Merit and Satisfaction of Christ's Sufferings, as that there is not only a fullness of sufficiency but redundancy: So that the Merit of Christ's Sufferings, did as far surmount the demerit of our Sins, as the vast Ocean doth the least drop of Water. O the astonishing height and depth of this Grace! especially when you shall consider the readiness of our compassionate Redeemer to impart of this Fullness to poor undone Sinners, that come to him; and this is also necessary, to know and understand in coming under his Yoke: for unless the Soul be persuaded of this, it will be clogged with such insuperable Difficulties, and Discouragements, and loaded with such innumerable Doubts and Fears; as that it will have little heart to move towards, or venture upon Christ and his Yoke: Wherefore he is styled a merciful and faithful Highpriest; who knows how to have compassion on the ignorant, and them that are out of the way, Heb. 2. 17. and ch. 5. 2. How readily did this Merciful Jesus impart of his Fullness to poor Sinners, in the Days of his Flesh, upon their coming to him? and how affectionately did he invite the heavy laden, in the day of their trouble for Sin, to come unto him? Math. 11. 28. and how pathetically did he weep over obstinate Jerusalem, that would have none of him to reign over them? Luke 19 41, 42. how lovingly did he treat that froward and perverse Woman of Samaria? saying, If thou knowest the Gift of God, and who it is, that saith unto thee, give me to drink; thou would have asked of him, and he would have given thee living Water, John 4. 10. And in the 5th of John. 40. how doth he breathe out his Grief at our backwardness to come to him? saying, ye will not come unto me, that ye might have Life. In a word never was the full Breast of a tender Mother more desirous of being drawn, than Christ (in whom all Fullness dwells) is willing and ready to let out Supplies of Grace and Mercy to poor Sinners; now this is necessary to be known in order to our coming under his Yoke: Which leads me in the fifth place to show you, That,  
(5.) You are to understand, if ever you come under Christ's Yoke, what his Terms are on which he (who is able to save) is willing to bestow himself, and all his saving Benefits upon you. Here now, I would by no means be misunderstood, as if by Terms, I intended any thing of Merit, or any degree or shadow of it; as if what we do, could commend us to God. For my part, I do freely acknowledge, that I know of no Merit of Ours, but that of Hell and Damnation; but for that of Salvation, it must be for ever left entirely to the Blood of Christ; which alone could make satisfaction to the Justice of God. So that by Terms, or what lieth upon you to do, you must by no means think to recompense God, or hope, thereby to compound with him, and make amends for the Wrongs your Sins have done, and so piece up a Peace, between his offended Justice and your guilty Souls: O, no, this would be the direct way to lose all; your Souls, your Prayers, Services, and Hopes for ever; he is too Great, too Holy a God, to be dealt with, on any such Terms; it was no less a Price, than the costly precious Blood of his own Son, that could expiate your Gild, and make your Peace: but then if ever you come savingly to share in the Blessing of Peace and Pardon purchased by that Blood, it is necessary that there be an effectual application of it to your Souls; and that can never be without a Union between him who shed that Blood, the Lord Jesus, and you, whose undone Case required so Great a Sacrifice: Now there can be no Union without Faith; whereupon the infinitely Wise, and Holy God, in his Love, and Grace, hath (by the Constitution of the Gospel) established, and appointed his Son Jesus, as the only centre of Union between himself and poor Sinners, and also Faith as the great Instrument, and Term of Union between his Son and Sinners, in order to their actual Interest in the Benefits of Justification, Reconciliation, Adoption, etc. purchased by his Death. O then, How may they return ashamed, who have nursed up a parcel of blind Hopes, and vain Confidences of Pardon and Heaven? Saying, God is now their reconciled Father, Christ has died; and never consider the indispensible necessity of Faith, as the only way, and means of Union with Christ: but all this while, have continued under the Power of Unbelief, and Love of Sin in their unregenerate State; as if Christ had died, and shed his Blood in kindness to their Sins, and his Name had been called Jesus, to save them in (and not from) their Sins. O Damnable Delusion! to talk of hopes to be saved by Christ, in your wretched unsensibleness of your lost and sinful Condition, by Nature, in your Ignorance and Pride, and constant neglects of so great Salvation. Ah poor Creature! see how thou hast befooled thyself, and cheated thy Soul with such carnal groundless Presumptions. Look ye Sinners, as the Sin of our first Parents, could never have hurt us except there had been a Union with their Nature, by Generation; so the Redemption wrought out by Christ, will never benefit us, except there be a Union with him by Faith, in the time of our Regeneration, and effectual Calling. Let Christ be never so able, and willing to save Sinners, yet (according to the Tenor of the Gospel) not one adult Person, that ever was in the World from Adam to this Day, or ever shall be to the end of this World, can ever be saved by Christ in their Unbelief and Impenitency, Mark 16. 16. Luke 13. 3. Now this is necessary to acquaint yourselves with, if ever you come under Christ's Yoke, viz. the necessity of coming to Christ by Faith, out of a deep sense, and feeling of your Sin and Misery, repairing to him, and casting your miserable selves down at his Feet, spreading your Case before him, imploring his healing Blood to be sprinkled on your guilty Souls, entreating his Holy Spirit to cure you of your blind Minds, and hard Hearts. And this brings me in the sixth place to tell you,  
(6.) That in order to your coming under Christ's Yoke, you must understand, that it is the Greatest, and most Important Business you have to mind, and attend in this World, viz. Compliance with God's established way, and means of Life, and Salvation; or your coming under Christ's Yoke, by Faith accepting of Christ as thy Saviour, and Lord, with humble Reverence, and Thankfulness, entirely resigning, surrendering, and subjecting yourself to the governing Power of Christ. Pray what have you Life, and Time in this World for, but this? Can you soberly and reasonably think it was to mind and attend the Trifles, and Toys of this foolish, and deceitful World? in which you have no long abiding place, and out of which you must shortly, and may suddenly be removed. Have you not an Immortal Soul that must be eternally saved or damned, as soon as thy Mortal Body is dissolved? And can you tell any other Terms? Or do you know another way besides this of coming under Christ's Yoke, to save, and secure your Immortal Souls from the Damnation of Hell? Can their remain then any Doubt in this thing? (viz. The importance and weight of coming under Christ's Yoke, and that betimes, or making over our precious Soul to Christ in an everlasting Lease or Bond) when you are a lost Soul for ever, if you do not; and there remains no way but one with you, even eternal Damnation, unless you thus comply with God's established way of Life and Salvation, as he hath plainly declared in the Gospel. O then with what continual Solicitude and Carefulness should you mind and attend this! one would think, that it should swallow up your Thoughts Night and Day; and that to talk of Indifferency, and Remissness in this Case, should be esteemed, and entertained, as talk of folding the Arms, and betaking yourself to sleep in case you were in a Ship that was ready to sink, or an House that hath taken Fire: So likewise one would think (in so weighty a case) to talk of Difficulties, that there is a Lion in the way, were a strange Impertinency, and trifling, when such an absolute necessity lies upon you, in good earnest, without delay to come to Christ, and yield Subjection to his Yoke, or be sentenced to an everlasting Destruction from his Presence, 2 Thess. 1. 8, 9 to comply with, and stand to his gracious Terms, or fall into the Hands of a Sin-revenging living God. Now since it's thus, I make a solemn appeal to you young People before the Lord of Heaven and Earth this Day; whether ever condemned Malefactor, trembling under the fearful expectation of a shameful Death, had more just cause (supposing he received some hints that upon his Submission a Pardon for Life might be obtained) to esteem it a Business of the most important deepest Concernment, speedily to seek, and humbly to sue, for the King's Grace, and Mercy; than you have, to Day, while it's called to Day, to look upon it, as the most serious awful Business, that ever your Thoughts could converse with, viz. to come in, and comply with this way, which God hath provided for and proposed to you, not only as the best, but the only way: So that if this be refused, there is no other, you have no other Choice; eternal Death lies upon the Neglect of it. The Lord awaken you this Day to consider it. You and I must at the Judgement of the Great Day stand accountable for this Sermon. I have insisted the longer upon it, because of that abounding Sloth and Aversion of our backward Hearts hereunto: Which in course leads me in the seventh Place to tell you,  
(7.) That it is necessarily requisite on your part, in order to come under Christ's Yoke to understand, that since things are as you have heard, surely it is no time for sitting still, when you have a Business of that Infinite Weight and Importance depending, which must be done, or you undone for ever; but to be up and doing, that you may escape the final Doom of Unbelievers, and Impenitent Sinners. There remains not the least Doubt, but that (in this Case) Diligence and Care is the Duty of all, and every Mother's Child here; but who almost among us is there that is stirring and striving in the diligent use of Means, viz. Retiredness from a vain World, deep Muse, and Soliloquies, servant and frequent Wrestle in Prayer, vehement Desires, firm and fixed Resolutions, etc. O! what a wretched Stillness and Carelessness is there to be found in your Closets and Consciences, as to these things: Tears are fit than Words to lament it. There is a Jesus that hath come to seek you, when all were lost; that hath done much to save you, when all were undone and under the condemning Sentence of God's fiery Law: He bore the Yoke of your Gild, that a way might be made to restore you to his gracious and easier Yoke of Service, which was so necessary (with respect to your Fallen State) that he could not love, and save you, had he left it out, and suffered you to follow the Inclinations of your own corrupt and wicked Hearss, and let you had your Wills in a course of Rebellion and Sin. Now pray what have you done, towards securing the present and eternal State of your miserable Souls, in coming under his blessed Yoke? After all that Christ hath done, his Agonies, bloody Sweat, his Death on the Cross, where are thy Prayers, Tears, Cares, Fears, Tremble? When didst thou go apart, and solemnly set thyself to meditate and commune with thy own Heart, about the State of thy poor Soul? using some such Soliloquy as this, viz. O my Soul! How is it with thee? What State art thou in of Nature or Grace? What are thy Wants, thy Ails, thy Maladies? Art thou in Christ, or Christless? What are thy Dangers, Temptations, Sins? Hast thou fled for Refuge under Christ's Cross? When was the time thou didst close with his Person? Didst thou ever sincerely like and comply with his Terms? Canst thou come up before God's Tribunal, and stand to it, that thou hast made a free Surrender of thyself to him, and with a Loyal Heart given thy Neck to his Yoke? Will thy Evidences hold Weight in God's righteous Balance? Or are they light, false, and deceitful, like Flowers on a dead Corpse, or Varnish on a rotten Post? Was't thou ever throughly made sensible of, humbled for, and by renewing Grace quickened, raised out of that Gall of Bitterness and Bond of Iniquity, wherein thy Original Gild did entomb thee? This sort of Soliloquies is called in Scripture, communing with one's own Heart, making a diligent Search there, Psal. 77. 6. And then, upon a Discovery of an yet abiding and remaining in the Chaos of corrupted Nature, a solemn Enquiry is to be made: O my Soul! what hast thou been doing? How hast thou spent thy time till now? Didst thou never hear or read of this thy vile State of Apostasy and Enmity? Wast thou never called upon to turn and live e'er this time? Have not thy Parents many a time told thee thou wast conceived and brought forth in Sin, and wert a Child of Wrath by Nature, and that thou must be born again, or perish? Have not God's Ministers told and taught thee this, although thy Parents had not? What if Death had come and haled thee out of this World to the Judgment-Seat, in all thy Gild and Sin? Hast thou not seen many as young as thyself snatched away? O how couldst thou divert and drive away Melancholy Thoughts of thy present Sin, and approaching Misery, and turn to Sports, and Mirth, and Follies, and the vain Pleasures of a transitory deceitful World? O! What a desperate Hazard hast thou run all the Days and Nights thou hast been in this World? O foolish wretched Soul! who hath bewitched thee thus to forget thyself, yea to undo and destroy thy own, and only Darling Self (thy Soul) which the whole World, (couldst thou gain it) would be infinitely below its worth, and would prove in the end, a breaking, ruining, beggarly Bargain, Math. 16. 26. O what hast thou done! Had there been no hope, no help, in a scent and sealed, in a slain and crucified Jesus? Or hadst thou never heard of him, or had a Call to come to him, or an Offer made of him? Why then, thy Sin had not been so henious, and thy Sloth so odious; but to stand idle under the Gospel, which as it telleth thee thy Sin, and Danger, so it directs thee to Christ thy only Help and Remedy; and yet to sit still, all thy Days unconcerned, though unconverted, and under the Wrath of God, who out of Christ is thy Enemy, and telleth thee so, Psal. 7. 11. on purpose to awaken thee to a sense of thy Danger, and to chase thee to fly for Refuge out of thy Sins, to Christ, whose merciful Arms stand open still to receive thee: and yet to this day, how madly hast thou (O my Soul) despised a precious Saviour, and refused his pleasant Yoke, while by thy sinful Ease and Idleness, thou hast ventured to cast thyself under the cruel Yoke of thy Lusts, and that old Soul-murdering Serpent, the Devil? O how heavy a Gild lieth upon thy Conscience within thee? And how dreadful a Charge lieth against thee in the Court of Heaven, above thee? And yet, O astonishing Mercy! thou art still under the Offers of Grace; it is not yet too late to obtain Mercy upon thy present Return; O joyful Tidings! But now (O my Soul) thou hast heard these things, what are thy Resolves for time to come? What! to go on, as thou wast wont in thy Sloth, and carnal Security: God forbidden, that would be a fearful thing indeed; to go on in a neglect of such a Saviour, and so great a Salvation, against so many Gospel-Arguments, in Rebellion and Opposition to so Great and God, that professeth if thou remain stubborn and gainsaying, he will turn thee into Hell, and the longer thou goest on in Sin here, the greater shall thy Torments be there. O my wretched Soul! though thou could be contented to go on in Sin all thy Days on Earth, canst thou be contented to suffer for them to all everlasting in Hell? What meanest thou therefore to demur and hang back from coming under Christ's Yoke? What, are his Demands unreasonable? it's only to yield that he should rule over thee, and thou art happy for ever; sure nothing can be more reasonable: and dost thou not yet stir? O up in good earnest, quickly resolve, Halt, Halve, Hover no longer; but say as the Lepers, If we stay here we die, etc. 2 Kings 7. 3, 4. So if I stay under the Yoke of Sin, I certainly perish; if I get under Christ's, I shall surely live for ever: Well, though I have been a wretched Prodigal, I will arise, and go, and cast myself prostrate before him, and say, Lord Jesus though thou don't want a Sinner, yet I vile Sinner, want a Saviour; though thou don't need a Servant, yet I need a Service, and none but thine; the Service of my Lusts have even ruined me. Thus breath out thy Desires and Resolutions, and tell him thou hast been a Child of Belial too long already; humbly beseeching him to accept and pardon thee, as being now resolved, never to live as thou hast done in Disobedience, but in Subjection and Loyalty; and art therefore come in on purpose to offer, and yield thy Neck to his blessed Yoke.  
Thus you see, how requisite our utmost Diligence is, in this great and necessary Duty treated on, of coming under the Yoke of Christ: Without Self-reflexion (or bethinking ourselves, as it is called in Scripture, 1 Kings 8. 47.) there can be no judicious Self-resolution to come under this Yoke; and without Diligence, and Self-denial, be sure, there will be no suitable and serious Self-Reflexion: For Proof whereof I should not need, if you would but put it to proof within your own selves: And as he ingeniously proved that there is Motion, against one that denied it, by rising out of his Chair and walking up and down; so your own Hearts, without me, would make this clear, if you would but solemnly set apart a Portion of Time, chosen for this very purpose, to hold a Debate, Conference and Communication within, and with your own Souls; and when you have done so, then to enter upon it, with great seriousness, and retiredness, becoming the nature of so weighty a Work, as the setting up a Court in thy Conscience, citing thyself before its Bar, searching, ripping up thy Heart and Life, thy State and Course, sitting in Judgement on, and talking close and home with thyself; till thou standest convicted, that thou art the guilty Person, condemned by the holy Law of God, and that Sentence is already passed and must be executed upon thee, John 3. 18. compared with the 36th. Unless thou come under the Yoke of Christ; and hereupon the Affections are moved, and the Will is resolved to yield to his Yoke: Now I say, if you would but make Trial and Experiment of this, yourselves would soon acknowledge, and testify that our utmost Diligence is requisite in this Affair. O! it is no easy matter to come Home to a Man's self; it's a secret, inward and retired Action, that hath no Observation, no Ostentation from without; and our Hearts are bitterly set against it: There is nothing (through the whole course of Religious Duties) that our Wicked Hearts do so naturally oppose as this. External Acts of Religion, as falling down on our Knees, lifting up our Hands, uttering of Words in Prayer, reading of Chapters, hearing Sermons, and the like, all these are easy to this. Ah my Brethren! sad Experience witnesseth this; I appeal to your own Hearts, if they will but speak the Truth, and I beseech you to put them to it, whether they had not rather spare, and spend 20 Hours in public Attendances as hearing, praying, singing, etc. than one in secret Retirement, to search and see how matters stand between God and our Souls: O that we could bewail it! we love to be inquisite about others, and their Affairs, and in the mean time neglect to consider and inquire about the State and Affairs of our own Souls. I have the longer insisted on this, because it is a Sine qua non, a Duty, without which, it is not possible you can ever come under the Yoke of Christ; without this there can be no right believing, repenting, and obeying the Commands of Christ: Which are the main Essentials of bearing his Yoke, and which (according to my purposed Order) falls next under Consideration, having opened what is necessarily requisite to the bearing Christ's Yoke.  
2. Quest. What is essentially contained in it?  
I shall briefly (and yet I hope clearly) answer and open it, under these following Heads.  
First, There is contained in it, an entire and Loyal Subjection of our Minds and Understandings unto his heavenly Doctrine and Wisdom, as he is as our Prophet to teach us by his Word and Spirit, the Will of God, for our Salvation; renouncing to lead to our own Understandings and set up our own Conceits as our Rule; verily accounting all that Wisdom and carnal Reason to be but mere Foolishness, which lifteth up itself against any Truth of Christ in the Gospel. As for instance, it is one of the great and most concerning Truths of Christ, Luke 13. 24. Strive to enter in at the straight Gate: for many I say unto you, will seek to enter, and shall not be able. Now when the Mind gives a free and full assent to this Truth as it is in Jesus, not listening to any, that shall rise up in opposition to the Wisdom of this great Prophet, and say, what need so much ado about this striving? The Gate and way that leads to Heaven is smooth and broad; but on the contrary heeds it, hides it in the Heart by Faith, that it may thereby be excited, quickened to Diligence in striving the more earnestly: This is one main Ingredient in coming under, and bearing the Yoke. Hence you read, Eph. 4. 21, 22. and John 10. 27. Of learning the Truth as it is in Jesus, and of Christ's Sheep hearing his Voice, and following him, not a Stranger. And in 1 Cor. 2. 14. speaking of the natural Man, i. e. a Man unsubdued to the Yoke of Christ, That he receives not the things of the Spirit of God. Young People naturally receive not the Truths that directly and more especially concern them; such as, Eccl. 12. 1. 2 Tim. 2. 22. To remember their Creator, to know the Scriptures, to flee Youthful Lusts, to hearken to Instruction, etc. but foolishly imagine it is time enough, to mind the Concernments of their Souls; herein now consists Rebellion to Christ's Yoke, when the Mind attends not, but holds in Unrighteousness, stifles, resists these Truths. On the other hand when the Mind becomes studious to know, opens, yields to the light, quarrelleth not with it, but welcomes, reverenceth, and receiveth it, as becometh a meek, tractable, and humble Disciple, pondering and revolving such Thoughts as these; I may never have the like Advantage again, savingly to know the things of my Peace; it cannot be too soon to hearken to Instruction, it may be too late; if I now trifle my Danger is great, I stand upon the brink of Eternity; and hereupon as the new born Babe desires the sincere Milk of the Word, that he may grow thereby, 1 Pet. 2. 2. looks into the Scriptures, and then looks up to Heaven, and saith, Lord! What I know not teach thou me, and wherein I have done Iniquity, I'll do so no more; I confess my Blindness, Darkness, Dullness, Foolishness; I am a poor ignorant erring Creature, none more apt go astray: But there's none can teach like thee, thou hast the Key of David, that openest, and none can shut, etc. thou hast the Eyesalve, for the cure of blind Hearts; O take away the Veil that is upon my Heart, and write thy Law there; anoint my Eyes, with the heavenly Unction of thy Holy Spirit, open my Understanding, that I may see the wondrous things contained in thy Law, give me to know the Mysteries of the Kingdom of Heaven, etc. Thus a sound, and sincere Mind seeketh, and savoureth the Truths of Christ; and herein consisteth its Subjection to his Yoke, the Understanding is subdued to the Wisdom of Christ in his Prophetical Office; so as that when at any time, he shall please by his Word and Spirit to let into the Mind the light of any Truth, it yields quietly, and readily to the Authority and Power of that Truth; will not, dare not, invent Excuses, to defeat its Erraud, be it never so hard to cut off a right Hand Lust, etc. but saith, Amen Lord, be it so, I am content thou shouldst use the severest Methods for slaying my Corruptions; O let it be done, whatever it cost me: any thing (Blessed Jesus) rather than Sin unsubdued. O let thy Word King it over my Lusts, and be enthroned in my Heart: accordingly when it falleth like a two edged Sword upon such a Sin, the sound and submissive Mind willingly lies under the Blow, and saith, more of this good Lord, strike again and again, lay the Axe of this Truth to the Root of my Heart Lust, and down with it Root and Branch. What then shall become of those whose Minds are so far from a ready compliance with the Truths of Christ as a Prophet, as that they rebelliously control him in his Office? It may be he hath come in such a Sermon, and by his Spirit hath directed the Arrow of Conviction, to such a Man's Conscience, and thereby instructed him how ready he is to assist in getting off Sin's Yoke, and putting on Christ's: Well! what has been the Carriage and Behaviour of this Wretch under this; why, instead of siding and taking part with the Light of the Spirit in this Truth of Christ, he has sided with Satan, and his own Corruption, labouring to extinguish this Candle of the Lord, and to blow out this Light of Conviction, and set his Lust in battle array to fight against the Truth, and will rather part with his Blood and Life than with his Sins: O this is high and open Rebellion against Christ: The Lord keep you young Ones from it. This then is the first thing contained in bearing Christ's Yoke, viz. Subjection of the Understanding and Mind, to the Truths and teaching of Christ the great Prophet of his Church.  
2. It containeth in it a subjection of the Will to Christ, both to obey him as King, and fiducially to receive and trust in him as the Great Highpriest, who alone was able to make Atonement and Reconciliation for Sin, by his once offering up himself a Sacrifice to satisfy Divine Justice. Now herein chief consists our Subjection to Christ's Yoke, when the Will is won over to a full consent, to receive and obey him both as Jesus and Lord, Col. 2. 6. This answereth both the great Design, and Intendment of the Gospel of Christ, and also the Exigency of our lost and undone State, when the Will comes up to a true Closure, to say, as in Isa. 26. 12, 13. O Lord, thou wilt ordain Peace for us; for thou hast wrought all thy Works in us. O Lord our God, other Lords (besides thee) have had Dominion over us: but by thee only will we make mention of thy Name. Also in Acts 9 6. And he trembling (speaking of Paul at the time of his Conversion, or coming under Christ's Yoke) and astonished, said, Lord, What wilt thou have me to do? Hence Psal. 110. 3. we read, Christ's Subjects are said to be a willing People in the Day of his Power. And Acts 11. 23. Barnabas exhorteth to cleave to the Lord with full purpose of Heart. There is indeed an imperfect ineffectual Work, often found in young People, Agrippa-like, Acts 26. 28. Then Aprippa said unto Paul, almost thou persuadest me to be a Christian. The Phrase, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 imports within a very little thou persuadest me: So there are such in our Times, in whom there are hopeful Appearances, of their being persuaded to come under the Yoke, not only roused, awakened in their Consciences, but their Affections moved, yea their Wills stirred up to Resolutions, that they will never live as they have done under the cruel Yoke and Slavery of their Youthful Lusts; but will repair to Christ, and submit their Necks to his Yoke of Service: And yet after all this return to their vomit with the Dog, 2 Pet. 2. 20, 21, 22. are entangled with their Youthful Vanities again, and through the Enchantments and Allurements of evil Companions, and their own Hearts Lusts, all their Convictions, and Resolutions, are choked, and perished, like an imperfect Embryo, and nothing comes to Perfection: This is a common but woeful Case. But now, in this Subjection of the Will to the Yoke of Christ, there is an abiding steadfastness; the Will saith (when through Grace it is set right) let Titles of Honour, Treasures of Gold and Silver, etc. sink or swim, go which way they will, a Christ I must and will have; he, and he alone, shall rule in me, and reign over me; his Interest shall prevail with me, over all other Interests; let the World come vailed over with the most glorious and glittering Allurements; let Satan come with an All these will I give thee, if thou wilt quit the Service of Christ; let Sin present itself with its Decoys of Gain and Pleasure, etc. all these would be scorned, as too mean and poor a Bribe, to draw off the Will of one of Christ's Loyal Subjects from his gracious Yoke: You have a lively Instance of this, in Paul, after his Conversion, and coming under the Yoke, Acts 20. 22. though he knew that nothing but Bonds and Imprisonments waited for him in every City; yet, saith he, None of these things move me: And when the good People would have persuaded him not to venture himself among the Enemies of Christ at Jerusalem, he bravely, and boldly rejoins, Why weep ye, and break my Heart? I am not only ready to be bound, but to die at Jerusalem for the Name of Christ. No Dissuasions, Difficulties, Dangers could either divert or stop his Loyalty and Obedience to Christ, when called to suffer. Hypocrites indeed call Christ Lord, but it's no more than an empty Title; as is evident in an Hour of Temptation and Trial, when Christ and the World come in Competition, than it appeareth who is their Lord, according to that known Scripture, Rom. 6. 16. Know you not, that to whom ye yield yourselves Servants to obey, his Servants ye are whom ye obey; whether of Sin unto Death, or Obedience unto Righteousness. Ah (my Brethren) it is a sure and certain Truth, that no Man can serve two Masters, Math. 6. 24. If thy Will be subdued to the Kingly Office of Christ, thou wilt be glad to find every Thought and Imagination in thy Soul brought into Subjection to him, and none of his Commands will be grievous, but joyous; and it will be grievous to thee to find any thing remaining in thee, that savoureth of Rebellion against his Sovereignty. So it is likewise with respect to his Priestly Office: A Will Subject to him herein, renounceth all its own Righteousness, desireth to be found alone in Christ's Righteousness, stands fully assured in this, that no Prayers, Tears, Duties, Services of our own, could ever have availed any thing, with an impartially jealous and righteous God, unless Christ by his own Blood had made Atonement, etc. Hence its constant Language is, In the Lord alone have I righteousness and strength. And here it ventureth the eternal weight of the Soul, alone upon the Merits, and Mediation of Christ; saying, If I perish, I perish.  
3. Coming under and bearing Christ's Yoke containeth in it, A Subjection of our Lives to Christ, in the Duties of Obedience; or as the Apostle phraseth it, 1 Tim. 4. 7. Exercising ourselves unto Godliness; and in Acts 24. 16. the same Apostle saith, Herein do I exercise myself to have always a Conscience void of offence toward God, And towards Men: Again Rom. 2. 7. it is called a patiented continuance in well-doing, seeking for Glory, etc. It standeth not only in Principles of Knowledge and Faith, but also in Matters of Practice and keeping his Commandments. 1 John 2. 4. He that saith I know him, and keepeth not his Commandments, is a Liar, and the Truth is not in him. A Scripture, which if duly considered, is enough to discover many Professors to be Liars, that have got so much Notional Knowledge, as is sufficient, to set their Tongues a moving, but not to set their Hands a working, or their Shoulders a bearing the Yoke of Christ: And of these the Scripture speaketh in the last Times, 2 Tim. 3. 5. that They have a Form of Godliness, but deny the Power of it. And in Titus 1. 16. they profess they know God, but in Works deny him. I could wish it were not the prevailing Plague and Distemper of our Times. My Beloved, bearing Christ's Yoke, is not hugging of a Darling Opinion, or spinning the Cobweb of a sine Profession; but it consists in the living Spirit of Christ dwelling in us, within as the Principle, and in a Spiritual and Holy living to Christ extant without us, as the Genuine Improvement thereof: The Kingdom of God (as the Apostle speaketh) consisteth not in Word, but in Life and Power. Hence we have it, in Titus 2. 11, 12. The Grace of God that bringeth Salvation, hath therefore appeared, that it might teach us, to deny all Ungodliness, and worldly Lusts, and that we should live Soberly, Righteously, and Godly in this present World; and in ver. 14. Christ gave himself, that he might redeem us from all Iniquity, and purify unto himself a peculiar People zealous of good Works. Pray how doth our Saviour describe his Sheep, but by their following of him, or that Fleece of Holiness which they wear: So here by bearing his Yoke, wherein I might show you how it includes, both the exercise of those several Graces of a Christian, as Repentance, Faith, Love, Thankfulness, etc. and also the performance of all those Duties of Christianity, as Hearing, Praying, Receiving, and Sanctifying the Sabbath, doing justly, and showing Mercy, etc. But that it would exceed the Limits of a single Sermon: Wherefore I shall pass on to the second general Head which according to my Method laid down is,  
II. To clear it up to you, that to come under and bear the Yoke of Christ in the time of Youth, is the summary of all that is truly good.  
Now for the clearing up of this, I shall sum the proof of it up in these two things.  

1. That it is so, if you consider it absolutely, and in its own Nature.  
2. That it is so, if you consider it relatively in respect to its Effects and Consequences.   
1. For the former nothing can be more unquestionable and plain, if you do but survey what hath been largely spoken of the Nature of Christ's Yoke, and the bearing of it: All which amounts to this, viz. That (on his part) it is no other than a restoring Apostate Man to the Image and Favour of God again; the bringing you under the Gospel, and there by his Word and Spirit to open your Eyes, to renew you in the Spirit of your Minds, to slay the Enmity, to circumcise your Hearts to love the Lord your God, to alter and change that Hellish Bias that was on your Wills; whereas otherwise you would run upon your own Ruin, and soon be made the deplorable Spectacle of a Sin-revenging Justice: So that the very Nature and Use of Christ's Yoke (on his part) is a main part of your Happiness, and true Felicity; for pray tell me what miserable Wretches were you, continuing under the Power of a carnal Mind, that is not, cannot be (while such) subject to the Holy Law of God; the most material Branch of which Law, is to love and delight in the Blessed God, wherein so much of Heaven itself lieth, that without it, Heaven would be a kind of Hell; for their could be no Agreement, and so, no Enjoyment, what Communion can Light have with Darkness? Or Christ with Belial? Can two walk together (i. e. take delight in living together) that are not agreed? I have read of the Irish Earth, that no Venomous Creature can endure to to live upon it: But (my Brethren) the Irish Earth would better brook a Toad, than Heaven a carnal Mind, or a carnal Mind Heaven. O young Man! What wilt thou do with that carnal corrupt Heart of thine? It is impossible (while such) to obey this Law of Love; which if thou canst not obey, Woe to thee living, Woe to the dying, for enter Heaven and enjoy God thou never canst, if thy Heart before hand be not framed to love and take Complacency and Delight in him; and this can never be till Christ's Yoke, and Government take place in, and over you, the first and chief Branch whereof (on his Part) Is to circumcise your Hearts to love the Lord your God. Deut. 30. 6. And therefore nothing can be more evident than this; that to bear the Yoke of Christ is the summary of all that is truly good. And it will be no less evident, if you survey (on our part) the nature of coming under and bearing this Yoke; which is no other, than a yielding our whole selves to God, Rom. 6. 13. Or a cordial unfeigned surrendering upon the Gospel-Proclamation: which may be shadowed forth thus, suppose in a well-governed State, there should be a Conspiracy among the Subjects, and instead of continuing in a Dutiful Subjection, they hatch Rebellion and it breaks out openly: Now in this Case, the Law proclaims them Rebels, and justly condemns them to a shameful Death; but the Prince out of his Grace and Mercy, puts forth a Proclamation of Pardon, upon their throwing down their rebellious Arms, and returning to their Obedience: Now as in all Similitudes, some difference is allowed, so it must be here be sure; for amongst Men it may so happen, that the Rebelling Party, may be the stronger, or upon equal ground; and so may stand upon their own Terms, treat, and capitulate with their Swords in their Hands, having Strength to defend themselves, and subsist without Peace with, or a Pardon from their Prince: But now here it is otherwise between the Great, and Almighty God, and poor sorry rebellious Man! God is infinitely powerful, justly provoked, able to destroy wretched Rebels, both Soul and Body in a Moment. Now in this State of Things, I demand of thee poor Sinner, art thou able to contend with the Almighty? Canst thou subsist or live without Peace with him? Should he come forth in a way of Wrath and Vengeance, where wouldst thou appear or show thy Traitorous Head? Surely in thy State of utter Impotency, thou darest not say thou art in any capacity of meeting God in the Field: well, notwithstanding all this Disparity, yet the High and Lofty One, whose Name is Holy, against whom you have sinned, he who stands in no need of you, nor your Subjection, nor your Salvation; it is he that sendeth forth a Proclamation of Pardon, and Peace, founded in the Blood of his own Son; and that at a time, when you lay in your own Blood and Filth of Sin, and all was lost; and when you were Enemies, whom in Justice he might have sent to Hell in all you Gore, and Gild, Rom. 5, 6, 7, 8. And when there could have been no remission, without the effusion of the Blood of Jesus; then did he commend his Love to you and spared not his one, and only Son, but delivered him up to the Death for poor Sinners, and entereth a new Covenant, issueth out the Gospel-Proclamation, viz. That notwithstanding all your Sin and Unworthiness, and that dreadful Charge and Sentence of the Law that lieth against you, yet hath the Great God made rich Provisions of Mercy, (upon your Return and Submission) for your gracious Reception, and Remission, he hath found out a Ransom, viz. the Price of his own dear Son's Blood; and hath set him forth in the Gospel, To be a Propitiation through Faith in his Blood, Rom. 3. 25. So that, let the Wicked now forsake his evil ways, and turn in unto this strong Hold, and make Peace, and he shall make Peace; I will have Mercy, I will abundantly pardon, though his Sins be as Scarlet, I will make them as white as Snow; I will not only forego all the Advantages my Justice had against him, but will be pacified towards him, and embrace, and receive him to favour, and reward him with an eternal weight of Glory, as if he had never offended, and rebelled against me. O Infinite astonishing Condescension of the Blessed God thus to beseech rebellious Sinners to be reconciled to him in his Son: Certainly you will say (if there be the least spark of Ingenuity towards God, or drop of Tenderness and Care left in you towards your own Souls) O wondrous! O joyful News! enough to melt down a Stone; unspeakable are the sweet Bonds, and dear Obligations lying on us, to surrender ourselves upon this Proclamation. Why now be it known to you, ye young Ones, that your coming under, and bearing this Yoke, is no other thing, in the nature of it, on your part: Thus an hearty yielding, subjecting of your Minds to Christ, as your Prophet; saying, Lord Jesus I yield, here is my Mind, bring into it what Light thou pleasest; and so of your Wills, and Life, subjecting the same to him as Priest and King, to be your Atonement and Peace, to save you from your Sins, and govern and rule you by the gracious Sceptre, and Yoke of his sacred and sweet Precepts. I now refer it to yourselves, whether this be not the Summary of all that is truly good? If any should object, and say, all this is true, only there is one hard and harsh Word in bearing this Yoke, and that is the Word Repentance, that seems a hard Word, and an harder Work, especially for Youth. In answer whereunto,  
(1.) Admit it were hard and difficult; Pray who is it that hath made it so? None but yourselves; there is nothing bitter or difficult in the Yoke of Christ but what your Sins have made so: Wherefore you must thank yourselves, it is your Disease, your Sin, that has made Repentance necessary, it's your hard Heart makes this part of Christ's Yoke hard; it is the Pride and Stubbornness of your Spirits makes it tedious and irksome. But,  
(2.) I add Repentance itself is so far from being any real ground of Discouragement, as that I shall show you, out of the Word of God (which can judge things better than you) and also out of the Testimony of true Penitents, who have tried it, and therefore are fittest to give Evidence in this Matter, viz. That it carrieth in it the most solid ground of true Comfort, and sweetest Contentment. To begin with Scripture, How conclusive herein are those precious Words of our Redeemer? Blessed are they that mourn: for they shall be comforted, Matth. 5. 4. As also are those in the Parable of the repenting Prodigal, Luke 15. 24. And they began to be merry. How comfortably was the Case altered with him? upon his Repentance he meets with an Heavenly Banquet of Free Grace: Had he any such Rest and Peace in his Rioting and Revelling, as he met with in his Repenting and Returning? Then he had none to pity him, but lay exposed to perishing; now he had a Father both to pity and receive him. Again, in Psal. 126. 5, 6. They that sow in Tears, shall reap in Joy. He that goeth forth and weepeth, bearing precious Seed, shall doubtless come again rejoicing, bringing his Sheaves with him. But now on the other hand, the Scripture speaketh of a State of Impenitency, as a State of Gaul and Bitterness, enough to banish all that is truly good and pleasant from the Heart forever. Isa. 57 20. The Wicked (i. e. the Impenitent) are like the raging Sea, that cannot rest, whose Waters cast up Mire and Dirt. And ver. 21. There is no Peace (saith my God) to them. And in Job 20. 16, 17, 23, 24, 25. there Zophar sets out the Impenitent Man's Case is a tremendous Manner. And you read in Psal. 11. 6. Upon the Wicked he shall rain Snares, Fire and Brimstone, and an horrible Tempest; this shall be the Portion of their Cup. So that if you can credit the Testimony of God himself, in his Holy Word, who cannot lie, this Matter is resolved, that Repentance itself, in the very exercise of it, is that which carrieth in it a great deal of Comfort and Content: It's true indeed, it discovereth sad things to the Sinner, it shows him his Sins, and the Wrath of God, as due to him for Sin; but than it shows them so, as to deliver him from them: whereas Impenitency blinds the Sinner; so that he sees not the Pit of Hell that is just before him, and every Moment is upon the Brink of it ready to drop in. You know a Man that hath missed his way, is glad to return, or that hath swallowed Poison, is glad quickly to vomit it up again. Why! Repentance is the Soul's Vomit, whereby it casts up the Poison of Sin, it's the Soul's return out of the broad, into the narrow way; and it is that which maketh Joy in Heaven, Luke 15. 7, 10. Upon which Bernard saith, Deliciae Angelorum sunt lachrymae poenitentium, i. e. The Tears of Penitents are the Delights of Angels: And I may add, in some Sense, they are the Delight of God himself. Psal. 51. 17. The Sacrifices of God are a broken Spirit. And in Isa. 66. 2. To this Man will I look, that is of a contrite Spirit. O how great Respect had God to young Josiah, because his Heart was tender? 2 Chron. 34. 27. And to the poor Publican, upon this account? Luke 18. 13. preferring his humble Sense of his own Unworthiness, and his penitent melting Prayer, God be merciful to me a Sinner, before all the Pharisee's, God I thank thee, etc. Hence Isa. 57 15. Thus saith the high and lofty One that inhabiteth Eternity, whose Name is Holy, I dwell in the high and holy Place; with him also that is of a contrite and humble Spirit; not with him that is of a proud impenitent Spirit. O how dear is a self-bemoaning Ephraim to the Father of Mercies? Jer. 31. 18, 19, 20. I might here add many other pregnant Scriptures, were it needful, to strengthen this Truth, That Repentance considered in itself is admirably desirable and good. But I shall briefly consider the other Argument, viz. The Testimony of all true Penitents that have made trial hereof. You know sufficient Testimony is acquiesced in, among Men in the greatest Affairs, even such as relate to Life and Death, especially where there is not the least Temptation to deceive. Now in our Case, both those hold good, the Godly are Persons of solid and sufficient Judgement to determine what themselves have found upon Experience, and questionless they are not under the least Temptation to delude others. Now they all with one consent affirm it, that Repentance hath a spring of Pleasure in it; and that they never knew what true Quiet and Content was, till they have come to the exercise of Godly Sorrow for Sin, kindly to melt and dissolve in the Dust before the Lord: Let not this (I pray) seem strange to you that there should be found so much Sweetness in bitter mourning for Sin; for all who have had their Spiritual Senses exercised to discern between Good and Evil, will tell you, that there is a great deal of Hearts-ease accompanying this brokenness of Heart, which Repentance towards God includeth. Indeed their Grief, and Sorrow, is only for what they have been and done, not for what they are now doing; that they have been Foolish and Disobedient serving divers Lusts and Pleasures, but that now, through Grace, the Heart that was dead towards God, now gins to move, and return to him, O it carries in it matter of unspeakable Content and Satisfaction: When the Soul finds itself enabled to pour out itself in Tears and Humiliation; O! it gives abundance of Ease, yea of inward Delight and Pleasure to it, inasmuch as hereby it perceives (in some good measure) a blessed Cure begun in itself. Ask any true Penitent that is come under, and bears this part of the Yoke, and he will tell you, that he is never so joyful as when he is most mournful; his Godly Sorrow is like the Water that our Saviour turned into Wine at the Marriage-Feast. It was upon this account, that the Apostle Paul rejoiced, that he had made the Corinthians sorry; sure then themselves, who were made sorry, had more cause to rejoice, in that it was after a Godly sort not unto Death and Damnation, but unto Life and Salvation, a Repentance never to be repent of: And the same Christian will tell you, that he is never so sad as when he feels his Heart hard and unrelenting. So that upon the whole, this Objection against the Yoke, as if it were not good to bear, because Repentance is required in it, which you have thought to be so sour and unpleasant; you see it proceeds from a mere palpable Mistake and Error, it hath been want of Judgement and Understanding in you; as Christ told the Woman of Samaria, John 4. 10. If thou knewest the Gift of God, thou wouldst have asked of him, and he would have given thee living Water: So if thou knewest the sweetness of Gospel-Repentance, thou wouldst not endure to live a Day longer in an Impenitent State. It's certain Sin hath no such Pleasure as Repentance hath. Hos. 2. 7. I will return to my first Husband, for than it was better with me than now. Consult but thine own Experience, or if thou hast had none, ask thine own Conscience, which Day of a Sinner's Life yieldeth the sweetest Rest and Repose at Night? whether the Day wherein he has been a Drudge to his Lusts, heaping Gild upon Gild, against the Day of Reckoning? Or the day wherein a Man hath been in the Fear of God, confessing and forsaking his Sin, that all may be blotted out, when the Times of Refreshing should come from the presence of the Lord? O the Hell upon Earth of the former! Can you search the Bed, dig up the Conscience of such a Man; O what bitings, tormenting Despair might you find at the bottom? The deeper they have sunk in Rebellion the faster have they tied Damnation to their Souls. O fearful miserable Condition! But O the Heaven upon Earth of the latter! How welcome may he be to both, to his God and his Conscience? And so how merry may he be in the dark Night on his Bed? After a Seasonable April-Shower, and breaking out of the Sun again, how are the Flowers and Herbs refreshed? In like manner after a penitent Soul hath gone forth largely and freely, Weeping and Mourning for Sin, how Sweet an Odour doth it leave in Conscience? It returneth not ashamed but refreshed, especially when it can espy a Bow in the Cloud, or The Sun of Righteousness, breaking through it and shining upon the Soul? Mat. 4. 2. Thus having cleared up this that the most difficult part of Christ's Yoke, viz. Repentance itself (which usually through Satan's Cunning and Malice is represented to Youth, as frightful, and formidable) is good, i. e. pleasant, which (according to the School-distinction of Good into jucundum, utile & honestum) is a material part of what is Good: I say, having done this, and so waded through the most difficult, craggy part of my way and work, that was most liable to Objections, it may shorten my work as to what remaineth: This Fort of the Jebusites being won, we may conclude all will yield; if the most exceptionable part of Christ's Yoke will pass Muster, we need not question the rest. Thus I have done with the first Head of Argument, to prove the Truth treated on, viz. That it is Good in an absolute Sense to bear Christ's Yoke: Now that it is so, especially in time of Youth, I shall reserve the proof of that to the Close of the second Head of Argument. Wherefore I now shall pass on to the second Consideration mentioned for the clearing up the Doctrine, That to bear the Yoke of Christ is the summary of all Good, viz.  
2. That it is so relatively, with respect to the Effects and Conquances of it.  
For the Demonstration and Proof of this, it is to be considered, that some of the blessed Effects of bearing Christ's Yoke in the time of Youth, do respect this present Life, and others that which is to come: For what the Apostle saith of Godliness, I may say of bearing the Yoke of Christ (it being the same thing in Sense though different in Sound) It is profitable for all things, having the Promise of the Life that now is, and that which is to come. 1 Tim. 4. 8.  
1. Touching those that concern this present Life, take these following.  
(1.) The bearing this Yoke is good in this respect, viz. That now a Man may hereby come to know that his Sins are all pardoned, and that the dreadful Controversy is at an end, between the Great God and him. This the Prophet David lays down as the summary of Blessedness, Psal. 32. 1. Blessed is the Man whose Transgression is forgiven, etc. This Load of Sin is laid on Christ, So that there is now no Condemnation to him, Rom. 8. 1. O how ravishing a thing is it to be able to say, Well! Here I stand under this Yoke of Jesus with a full, a free, a final Pardon, there is an Act of Grace, and my Name is in it? If Satan come with his Charge of my former Vileness, Conscience sprinkled with the Blood of Christ may discharge all; for Christ's Yoke and Blood go together. Before a Man come under and bear this easy Yoke of Christ, he abideth under the cruel Yoke of the Gild of all his Sins; O cursed Case! poor Christless Sinner, hadst thou but thy Spiritual Senses restored, thou wouldst find, and feel the Yoke, the Load of Gild upon thy Soul to be incomparably a greater load than Mountains, or all the dead Weights in the World can be to thy Body: A Giant that can bear a great Stone on his Back can't endure a little one in his Bladder, but roars out; and the Earth itself that can bear the Hurricanes, Tempests and Storms on her Surface, can't bear a little Wind in her Bowels, but heaves, and sets, and roars, and opens, and overturns Cities, etc. So the case is here, when a Sinner's Conscience awakes in Power, and by the Law (which is the strength of Sin) arrests, chargeth, curseth, condemneth, throwing (like Fire-Balls) into the Soul an exquisite Sense and feeling of its Sins, in all their Aggravations, and Gild; O till this poor wounded Spirit comes under the sweet Yoke of Christ, it is impossible to express the Stabs, the Wounds, the Throws it feels within; so true is that of Solomon, The Spirit of a Man may sustain his Infirmity, but a wounded Spirit who can bear? i. e. A Spirit feeling the Yoke of Gild, or unpardoned Sin; Racks, Stakes, Fire, biting Worms, rendering Tortures, are tolerable to this of a wounded Spirit. The Psalmist felt a great deal of it, Psal. 38. 4. when he cries out, Mine Iniquities are gone over my head, a Burden too heavy for me to bear, and Psal. 32. 3. But the greatest part of unpardoned Sinners are altogether unsensible of it, and in the greatness of their Madness and Folly, sport themselves under this Yoke of Gild, Prov. 14. 9 Fools make a mock of Sin, which makes a serious Christian sigh and groan, Thus now Contraries illustrate one another; what a Lustre and Glory doth this reflect and cast upon the bearing of the Yoke of Christ? Under which the Soul is delivered from the intolerable Yoke of Gild: Now the Man may dwell at ease, and in patience possess his Spirit, all's well, Sin is pardoned; if Death comes, the next remove is to Life Eternal.  
(2.) To bear Christ's Yoke is good, in respect of that comfortable Sense he may now have of his Adoption. My Brethren, coming under Christ's Yoke, is coming into his Family; he is now no longer a Fugitive, a Vagabond, a Foreigner, a Stranger, as he was before, without God, without Christ, an Alien from the Covenant, having no hope; but now in Christ Jesus, you who were sometimes afar off, are made nigh by the Blood of Jesus; yea Fellow-Citizens with the Saints, and of the Household of God, Eph. 2. 12, 13. compared with ver. 19 O how good is it then to come under the Yoke of Christ? and so be under the blessed Order, Rule, Care and Provision of his Family: There's bread enough, and to spare, in your Father's House. You may conclude upon Paternal Care and Affection. Psal. 103. 13. As a Father pitieth his Children, so the Lord, etc. Jer. 31. 20. Is Ephraim my dear Son? my Bowels are troubled for him. Your Heavenly Father, in case of Danger, hath a Bosom for your Refuge; and in case of Miscarriages, he hath Bowels to pity you; he will say, it's a Child of mine, I won't cut him off, Temptation has been too hard for him, Corruption has run him down; The Spirit was willing, but the Flesh was weak; I'll visit his Sin with Stripes, but my loving kindness I will never take away. Again, you may conclude upon Access to God as to a Father, with a Childlike Boldness; Sin was that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that great Gulf betwixt God and you: now Sin being pardoned, the Partition-wall is removed, and there is no Bar to Communion, but within you a sweet Spirit of Adoption, and above you an eternal inheritance kept in Reversion for you. But O! the sad Condition of those that never came under this Yoke of Christ, they lie abroad, open, and exposed to all the Miseries of this Life, and Pains of Hell for ever; while out of Christ, they are of their Father the Devil, and can look for no Child's Portion from Above, but from Beneath. Is it not then Good to bear this Yoke betimes?  
(3.) It is Good, in respect of Freedom from the Yoke of Sin's Dominion. O, young Man, do but think what an Hellish Life the Service of thy Lust is! its Commands are always unreasonable, cross to the great End of Creation, Preservation, Redemption, etc. and sometimes they are cross one to another: So every Sinner, till he come under Christ's Yoke, is miserably haled, pulled, this way and that way; an Ambitious Lust calls him up Stairs, a Covetous Lust calls him down; a most fearful intolerable Thraldom! The Lord open your Eyes that you may see and escape it,  it be too late. But now when a Man comes under Christ's Yoke, he is no longer under the Law, but under Grace, and so no Iniquity shall have Dominion over him, Rom. 6. 14. His old Sin-mates may call, and knock till they are weary, the answer now is, Ego non sum ego, and with David, Psal. 119▪ 115. Depart from me ye evil Doers; for I will keep the Commandments of my God. I am a Companion of all them that fear thee: I have sworn and I will perform it, that I will keep thy righteous Judgements, ver. 63. and 106. This is (through Grace) now the final Resolution of one under Christ's Yoke, and now the Heart is fixed; till now it was halting between two, and you know a Man can never be quiet, while unresolved; but now being united to Christ, he is at his Centre. R●th. 1. 16, 17. Millions of Gold and Silver can't draw him thence. Cant. 3. 4, I held him, and would not let him go. Poor Judas wanted this, therefore his Friends, his Money, his Chapmen, could give no quiet; but under Christ's Yoke the Soul is at rest: As a Woman when married, all her troublesome Suitors have now done their Solicitations. O how good is it then to bear Christ's Yoke?  
(4.) It is good in respect of acceptation of our Persons, and performances. Eph. 1. 6. He hath accepted us in the Beloved. It is a fearful case for a Man's Person and Duties to be rejected of God; yet this is the very case of every Child of Belial, i. e. without Christ's Yoke. O it's none but those that yield Subjection to Christ, that find acceptation with the Father, Believers their Duties (though attended with much imperfection, like lame Mephibosheth) yet being themselves under Christ's Yoke, they are not despised, the Father sees his Son's Name, and Image on them, and so (though there is much Alloy in the Metal) yet it passeth in the Court of Heaven. And is it not then good to bear Christ's Yoke, etc.  
(5.) It is good in respect of that Peace of Conscience which it possesseth the Soul with. O what a Paradise of Pleasures are the Reflections of a good and peaceable Conscience! Now bearing Christ's Yoke hath a direct tendency to it. Psal. 119. 165. Great Peace have they that love thy Law, and nothing shall offend them. And as many as walk according to this Rule, Mercy, and Peace shall be upon them, Gal. 6. 16. When a Man subjects himself to this Yoke, he meets with Rest and Peace in his own Conscience: My Heart (saith Job) shall not reproach me so long as I live. Ah poor rebellious Sinners! do but suffer your own Consciences to tell you all they know, and it is enough to make your Ears to tingle, and your Hearts to tremble, yea to make you Magor-Missabib, an Affrightment and Terror round about; Felix his Throne could not secure him. Alas! that negative Quiet the Children of Disobedience have at present, is but the effect of their Ignorance, an Hours Sickness may break it; and then their Conscience of Gild appeareth like Hell, and as the Hand upon the Wall to guilty Belshazar; O the tremble, misgivings, intolerable Torments that such do undergo, after a wretched Course of Obstinacy and Opposition; they would not have Christ reign, and now they begin to feel Despair to reign in their Breasts, and such a Tempest to arise in their Consciences, as is ready every Moment to carry away, and sink down all to Hell, Soul and Body: This Storm was breeding, and gathering all the time of Rebellion against the Lord, they were treasuring up Wrath, as the Apostle styles it, Rom. 2. 5. and the Great God held his Peace, and was silent; Sentence against their evil Works, was not speedily executed: Hence they bless themselves, and say, they shall have Peace, and on they go with more Violence and Presumption than ever. Well, what's the Fruit and Consequence hereof? Why! an angry Majesty riseth up and calleth up his Officer, Conscience, out of all its Slumbers, gives forth his  Order to reprove the Rebel, to set all his Sins in order; Well, Conscience must obey, the Book is opened, the Indictment (as with the Voice of Thunder) is read, and the guilty Wretch roars out; as one abandoned to Despair: It is like some Writings invisible till brought to the Fire, and then all is legible. But now on the other hand, after a Man hath come under Christ's Yoke, and continueth under it as a Loyal Subject in Faith, Patience, and sincere Obedience. Now Conscience hath Peace, and that upon sure and solid Ground, Rom. 5. 1. Being justified by Faith, we have Peace, etc. 2 Cor. 1. 12. This is our Rejoicing, the Testimony of our Consciences, that in Simplicity, and Godly Sincerity, not with Fleshly Wisdom; but by the Grace of God, we have had our Conversation, etc. Is it not then good to bear, & c.?  
(6.) It is good in respect of that security a Man hath under it, that whatever befalls him here in this Life, all shall now work for good. I may now eat my Bread, or want it, with a cheerful Spirit; if I am tempted, afflicted, meet with Crosses, Losses, Disappointments in my Calling; Well, be it so, yet this I know that being found in Christ, and under his Yoke, all lieth under that blessed Promise, Rom. 8. 28. We know that all things work together for good, etc. Afflictions shall do thee good, What good? Ans. Try thy Patience, exercise thy Repentance, learn thee Obedience, make thee humble, wean thee from the World, conform thee to Christ, show thee more of the Corruptions of thy own Heart, fill thee with more Pity and Compassion to others: and finally fit thee more for thy Translation to Heaven. Ah poor Desolate Sinner! thou hast not one Syllable of this Promise, or any other in the whole Book of God belonging to the while thou art Christless, and Yokeless, abiding under the Power of Unbelief and Impenitency, thou abidest under the Terrible Threaten of Divine Wrath and Vengeance, thou hast not one poor Tag to hold to hang by for thy good, only Divine Patience at present keeps thee out of Hell, and that Darling Attribute thou abusest too; but thou hast not one Promise to comfort thee. Look into the Bible, all's against thee while thou refusest Christ's Yoke thy Part thy Portion in that Book, lieth only among the Penal Statutes and Curses contained therein. Look into the World, all the Providences of God are against thee, sculk were thou wilt, send from County to County, from one end of the Land to the other, thou art but like a Rebel, a Rogue, Heaven's Writs are out against thee; so that no Place under Heaven is safe only under the Yoke of Christ, and there thou wilt not come. Ah, my Brethren, who would live in such a Case, that but reflects, reviews these things? But now turn over a new Leaf, come but over to blessed Jesus, and under his easy Yoke, and then all is for thee, every Providence, every Promise turns to and smiles upon thee, every Wind whatever shall blow thee some good; but till thou turn, do what thou wilt, thou canst devise, consult, cast about thee to make thy Life comfortable, all's in vain, Miseries attend thee, thou dwellest on the dark side of the World, not a Smile from God, no he is angry with thee every Day; at present thou art cursed, and hereafter (abiding out of Christ) thou wilt be damned; whereas wouldst thou be but advised and persuaded to yield thyself to the Lord Jesus, and his Yoke, than even now in this Life wouldst thou reap these six Benefits, Thy Sins pardoned; thyself adopted; the Dominion of thy cruel Lusts subverted; thy Duties accepted; thy Conscience pacified; and all the Providences of God sanctified to do thee good: And then for the Life which is to come, thyself eternally saved. Which is next to be spoken to, as falling under the second Branch, viz. The blessed Effects and Consequences of bearing Christ's Yoke respecting the other World.  
2. It is good to bear the Yoke, etc. in respect of time to come: And that briefly will appear, if you consider, That now the grievous Sting of Death is removed, and the glorious Rest of Heaven remaineth: So that I may now say, Blessed be God my Eternal State is secured; let Death come when it will, I am safe as to the other World. O Sirs, when dreadful Fears of mis●arring for ever fall upon a poor Creature, it's sad indeed; that Word for ever, the Thoughts of it work strongly and mightily on the Spirit of a tender Doubting Christian, Hence I remember I have read of the Primitive Christians, that they use to say, Domine hic seca, hic ure, etc. i. e. Lord cut here, burn here; so thou spare hereafter. Ah poor unconverted Sinner! thou art not sure of this Life another Hour, that Deut. 28. 66. is but a sad Case. O but then, what is it to hang in suspense about everlasting Life! if it were but a measuring Cast, it were enough to disquiet a Man all his Days, to go up and down in suspense about Eternity: Ah I don't know but I may be damned for ever! But, my Brethren, when it's ten, twenty, nay an hundred to one, but I am lost and undone for ever, my next remove will be into Hell! O! how can I eat, or drink, or sleep, or laugh, when there's but a Paper-wall between my Soul and Hell? When eternal Flames are even ready to kindle on me? When if I am not found under this Yoke of Christ, God's Truth stands engaged for my Damnation? Unconverted young Ones, Have you no Pangs? Can your Youthful Vanities quite drown the Fears, the Thoughts of Eternity? Do you never think of that Day of Judgement? Or dare you in good earnest? Poor Creature! Suppose thou shouldst make a Shift (at best a sorry one God knows) to rub through the Miseries that attend a Christless State in this Life; Ah! what Shift in all the World canst thou imagine thou canst make, when thou comest to die? and thence to be consigned to the dreadful Tribunal of an inexorable Judge? This will be a Dilemma thou wilt never be able to answer. Each Step of thy present Life thou now takest, is towards Hell; each Morsel thou now eatest, is but a feeding, a fattening thee for the Day of Slaughter, And what Peace can a Thief take in a long Table of Dainties, with a Gallows at the end of it? Sirs, for the Lord's-sake, think of the After-claps of Death and Judgement, how bitter the Effects and Consequences of a vain and sinful Life will be! What a Recoil, what a Shriek will thy Soul give, when it finds nothing opening before it but the eternal World, and feels itself a sliding down, a launching forth into that amazing Ocean of Eternity, and has no Christ, no Hope to fly to! But now once come under the Yoke of Christ, and it shall go well with thee to all Eternity; an end will shortly be put to the Christians weary days on Earth, his best is to come, 2 Cor. 5. 1. and 1 Thess. 4. and last, Wherefore, comfort one another with these Words, ye shall ever be with the Lord. Hence saith Job, when his Friends censured him, his Estate and Relations failed him, yea his Body ready for the Grave, Job 19 25. I know my Redeemer liveth, and that though after my Skin, Worms destroy this Body, yet shall I see God. And upon this account you read, 2 Cor. 4. 16. to the end, of the flourishing Joys and Comforts of those afflicted Christians, while they by Faith looked not to the things seen, that are temporal, but to the things not seen, which were eternal. Sinners have but there Hope here, and a very uncertain Tenure of their Enjoyments, all's but (at utmost) for Term of Life, and that's but as a Vapour; but the Saint is a Freeholder for ever, and ever: Christ makes a Jointure for Eternity, and settles it upon every one that beareth his Yoke in time. And thus now I have finished the Proof of this Doctrine, That it is good for a Man to bear Christ's Yoke: There remaineth only that Branch of it to be cleared, viz. That it is so especially in time of Youth.  
Now this I shall dispatch in few Words, and I wish they may be piercing, and reach the Consciences of all this Assembly of Young People this Day, that you may stand fully convinced of the Truth preached, and go home, and give Glory to God, acknowledging, That to bear the Yoke in time of Youth is the summary of all Good: Wherefore ponder but these two Things.  

1. The time of Youth, is the fittest, and most acceptable time, to bear the Yoke.  
2. That in time of Youth, to bear the Yoke is the most commendable Practice.   
1. That this is the fittest and most acceptable time to bear Christ's Yoke in; and this will appear, if you consider that the time of Youth is the freest time; freest from bodily Infirmities, and worldly Distractions. The Wiseman doth elegantly set out the Infirmities of old Age, in Eccl. 12. 2, 3, 4. all which Youth is free from; for in Youth the Blessing of Life is in its Verdure and Flower; thy Body strong for Service, thy Spirits quick and vigorous, thy Mind freest from Cares and Encumbrances; which afterwards in a married State, usually invade and loads both Hand and Head, and Heart too: So that the Obligation now in time of Youth, to bear the Yoke is greatest, and should make the deepest Impression on thy Mind. Besides this Age is the fittest to receive Instruction, as being more tender; grown Sinners are more stiff, and untractable, as we see by Experience: Now upon this Consideration, it is good to come under Christ's Yoke in Youth, before the Heart and Neck become so stiff, and obdurate, that there is no bowing them to the Yoke: we should endeavour to prevent the Devil and his Temptation all we can, and lay hold of all Advantages for Heaven and Salvation; now you cannot reach this, by any thing you can do, like coming under the Yoke of Christ betimes: this is a sure Rule, the earlier the time the easier the Yoke will be; not only because your Sins will be the fewer, your Burden the lighter, but because the evil days of Sickness, and Death are coming a main, Eccl. 12. 1. Youth is prone to delay and say, I am but a Child as yet, I have time enough; but if you will go into Church-Yards, and measure your little Body, you will find as short, if not shorter Graves and Coffins than would fit you. Moreover the time of Youth is most acceptable to God: Is it sit (O young Man) that God should accept the Devil's leave? That thy Youthful Vigour and Spirit should be given to thy Lusts? And when these are spent in the Service of Sin, so that nothing but Skin and Bones remains, then to offer these to the Lord. The most acceptable Sacrifices under the Law were young Bullocks, and the Firstborn, and the First-Fruits, etc. So now God desires the first ripe Fruits.  
2. It is good to bear, etc. because this is the most commendable practice in time of Youth. This is the chief Glory of that Age, and it is that which most glorifies God, and credits the Gospel, and is one of the greatest blessings the Church enjoys in the World, when she can say with the Church of old, Take us the little Foxes, for our Vines hath tender Grapes. Again how gloriously do their Names shine like Stars in the Firmament of the Church? And with what Honour doth the Holy-Ghost in Scripture make mention of their Names that have listed themselves under Christ's Yoke in time of their Youth? 1 Kings 18. 12. 2 Chron. 34. 3. 2 Tim. 3. 15. and ordinarily such prove the most eminent Instruments of Service, and Blessing to the Places where they live. Again it is a most comfortable Evidence of Sincerity to bear the Yoke in their Youth; it argues that you love, esteem, and value God's Service above the World, and that it is not extorted merely from the fear of Hell, as Psal. 78. 34, 35. And as many when they lie sick, and are ready to die, O then they are marvellously concerned for their Souls; and all is no more than as an Iron in the Fire, or a Mariner in Storm, like Jonah's Gourd, or a Morning Cloud: But now in time of Youth, and Health, when besieged with 1000 Temptations to Sin, O then to acquit yourselves as Loyal Subjects to Christ under his Yoke and Banner: how glorious! how commendable is it! And thus I have accounted for the second General Head, viz. To clear it up that to bear the Yoke in Youth is the summary of all good. And now I come to the third and last General Head proposed to be treated on, and that is,  
3. To give you some Motives, and Directions to excite, and assist you to bear the Yoke of Christ, in the time of Youth. First, for Motives, wherein I fear there is but too much cause to insist; for although in lesser, and lower Matters, where the least Overture of Gain, or Pleasure appears, Men need no Motives to excite them, our Natures are presently affected, we are all upon the spur, no Stone left unturned: yet in Soul-concerns, such as I have been treating on, viz. the bearing Christ Yoke in Youth, Alas! we are like a Company of Stoics, as if we had no Passions about us, ferventissimi in terrenis, frigidissimi in caelestibus (as one hath it) we are red hot for Earth, but Key cold for Heaven. Wherefore to excite you, in order to recover your Souls to Christ and his Yoke, Consider.  
1. The Paucity of Conversions, and coming under Christ's Yoke in these sinful times of Ours, as also the awfulness; of such a Consideration. Ah Friends, let me tell you, Conversion-work is no common thing, we talk in a customary manner of Conversion (the Lord be merciful to us) and it's much to be feared, for the most part, it is but Talk: Had we Ministers a clearer, realizing view of the Truth of Matters between a Holy God, and Multitudes of the Professors of this Age, it were enough to make us with Ezekiel stamp with the Foot, lie on our Side, and eat Dung, and with weeping Jeremiah, to cry out, O that our Head were Waters, etc. and with Isaiah to cry aloud, and lift up our Voice like a Trumpet, to show Professors their Sins, mournfully complaining, who hath believed our Report? To whom is the Arm of the Lord revealed? Ah, I fear, the Lord is angry, his Spirit retired, and withdraw'n from our Assemblies, a Spirit of Carnality has broke out, and brought forth a Spirit of Division, in these Days of Liberty; Church-Members, many prove rotten, and are become like Salt that hath lost its Savour; we grow Bulky, instead of Holy, run out into Leaves and Stalk instead of Fruit; hollow instead of hearty, the honour of our Profession is laid in the Dust, Ministers die away apace, grey Hairs are on us, but who lays it to Heart. O that this were not our Case! Verily unless the Lord of Hosts had left among us a Remnant, we had been as Sodom and as Gomorrha, Isa. 1. 9 And a Remnant there must still be, or the ruin of the Land is near. Myself, with many others are upon the Brink of Eternity, and will be removed from you by Death shortly: wherefore you young People had need beware, and tremble at any further delays of your Conversion, and coming under Christ's Yoke, in such Days as these, wherein our Iniquities are increased over our Heads, and reach up to the Heavens, and there is so much of a dead Formality reigning among Professors, and so little of the Power of Christianity. It is sad to see how some young Men descended of Religious Parents, are so yoked to Evil Company, etc. That Parents Tears, Sighs, Groans, melting Entreaties, and Expostulations are weak as Water cast upon the Ground, and their children's Lusts strong as Goliath, or the Sons of Zerviah, too hard for all; so that one may (almost) as soon draw a Camel through a Needle-Eye, or pull one Limb from another, as draw or pull them from their Cups and Evil Companions. Moreover, it is lamentable to consider (enough one would think to turn this Place into a Bochim) how many Yokeless Christless young Men, and Maidens, and Children are here before the Lord this Day, and that are like so to live, and so to die after all our Endeavours to save them; O do not think I am uncharitable; the Searcher of Hearts knoweth what my Hearts Desire and Prayer hath been, and is for you; and how glad I would be (in this Matter) to be mistaken. O young People, Presumption is the reigning Sin among you in this secure Age, both in City, and Country: Conversion is another manner of matter, than many apprehend, there is (according to Scripture) much required to make it sound, and bespeak it saving: (The Lord keep you from Flatteries, and Deceits in this thing) so that it is upon this Consideration, that we manage our present Entreaty to come under the Yoke; and what can be more awful? Wide is the Gate, and broad is the way to Hell, and many (saith Christ) go in there: but straight is the Gate, etc. Ah how bitter is it to think how many are now yoked in Chains of Darkness with Devils, for refusing Christ's Yoke the last Year! How numerous is your last Year's Printed Bill of Mortality! near one and twenty thousand that have died in and about this great City; and it is computed by some, that the one half (according to the Term and Date of Man's Life set down in Psal. 90. 10.) had not lived out half their Days; now as many of these, as died unconverted, whether Young or Old, are now perished, and are past all hope of recovery to all Eternity.  
But now, what if many of you that have escaped the last Year, and now are hearing me, should be found going after them in the same Steps of Impenitency, and Unbelief, refusing the gracious Yoke of Christ; and so before this New-Year is finished, you should have finished and filled up the measure of your Sins, and be turned among them into Hell too; would not that be a Woeful and Dreadful thing? Verily, Sirs, it's bitter as Death, to see some of you just of the same stubborn Temper, making light of all that God, or Man say to you; on you go still in your former Course of Undutifulness, Pride, etc. Notwithstanding the warnings of Providence, the threaten of Vengeance, the checks of Conscience, the waitings of Patience, and all the melting Methods of Divine Clemency and Indulgence, yet mad upon your Youthful Lust, trifling in the momentous concerns of your precious and immortal Souls, and you seem as if you were resolved to continue so; my earnest desire is that it may not be so, with any of you here this Day: But yet I am not without Jealousies and Fears lest this Sermon should leave divers of you as very Belialites, i. e. refusing the Yoke of Christ, as it found you: Well! the Lord be witness between you and I, whether I have not set Life and Death, Good and Evil, before you? and whether if any of you should perish, you perish for want of warning or no?  
2. Consider how uncertain the youngest of you are, of out-living the present New-Year. Young Man, what is thy Life? Is it not as a Vapour, Jam. 4. 14. It is wholly concealed from every Soul of you, whether the present Day may not be your last, and a Writ of Ejection be served upon you before another Day, Luke 12. 20. It is but a slender weak Thread, that ties thy Soul and Body together, viz. The Breath that goeth out of thy Nostrils, if that be once stopped, which may soon be, thou art gone hence; and must return no more. Ah how many now in the beginning of this New-Year are big with Projects, and Purposes about the World, that will be numbered with the Dead, and be laid in the Dust, before the half of its Month's be numbered and accomplished! Certainly a serious Consideration hereof is enough to enforce and constrain you, without one Moment's delay, to come under the Yoke of Christ. It was Augustine's Speech, that he would not for a Million of Worlds, be an Atheist one half-hour; because he knew not, but God might take him away in that half-Hour of Atheism. O young Man, awake now out of this sinful Security, and fly for Refuge to Christ, and his Yoke; since thou knowest not but thy next time of Sleep thy Soul may be required, and thou may'st awake no more.  
3. Consider, how many of God's own Children walk in the bitterness of their Souls to this very day in bearing the reproach of their Youth, for not bearing the Yoke of Christ earlier in their Youth. Jer. 31. 18. 19 Ephraim bemoaned himself, saying, I have been as a Bullock unaccustomed to the Yoke, I was ashamed, yea even confounded, because I did bear the Reproach of my Youth. Job 13. 26. Thou writest bitter things against me, and makest me to possess the Iniquities of my Youth. O young People, did you but know what some have suffered, and undergone, crying out in the Daytime, thy Hand, O Lord, lieth heavy on me, and in the Nighttime their Sore running grievously upon this account; surely you would be awakened to other Apprehensions, about the necessity of an Early Coming under the Yoke. For my own part, I have passed the Days of my Youth, but the bitter remembrance of my Vanity, Pride, Self-conceit, Idleness, and foolish mispending of precious Time, etc. will stick by me, and like a Goad stick in me, so long as I live: So that as is reported of the Jewish Rabbis, that they use to say concerning the Great Sin of the Isrealites worshipping the Golden Calf, that after it there never was any remarkable Judgements befell that People of the Jews, but there was an Ounce of the Calf in it, that is, there was a Lash in it for that Sin: such have been my Thoughts, that to this day, I never met with any bitter strokes in the Course of God's Holy Providence towards me, but that place of Ephraim and Job runs in my mind, which I mentioned but now, Thou makest me to possess the Iniquities of my Youth. It may be some of you may be apt to think and say, he is a good Man, would my Soul was in his Soul stead, and condition; Alas! Alas! you know not what you say, the Heart knoweth its own Bitterness, a Slander by, a Stranger doth not: It's true I bless the Lord, who gave me Council at length; and for what ever he hath done for me, wrought in me, O Eternity itself, is little enough to praise him! I am sure it's his own, and not of me; Oh no, let me be vile in my own Apprehensions, as low as Hell, whether I had certainly run, had the Lord left me to myself: But all I say is, O that I had boar the Yoke earlier in my Youth! I could repeat it from my very Soul a thousand times; O that I had, & c.! Those Words of Augustine have often affected me, Sero ●e amavi Domine, O Lord too late have I loved thee. The Heart-searching God knoweth (if my Heart deceives me not) that I could wish I had born the most torturing racking Pains and Miseries of this Life, rather than delayed so long to come under Christ's Blessed Yoke.  
But why do I thus run out in public on this Subject? it may be, some may think it were fit for the Closet than the Pulpit: Well! be it known to you, my private Recesses have been no Strangers to these things: But who can tell what good the Lord may do by it? (as since the Preaching of it, I praise the Lord, I have had an account of one that hereby was awakened) Is there any Evil in declaring it? for one that has heedlessly run upon a Rock, and suffered Damage, to call out to others, (that are failing the same Course) to stop and tack about, lest they fall into the same Distress; So for me, that to the 19th Year of my Age was Foolish, and Disobedient, etc. to call out to you, that have not as yet fulfilled those Years, or if you have exceeded them, that you would proceed no further in your foolish, and trfling Delays. I see there be many of you, that are are just entering the Teens; well, hear it for your Good, you are in the Possession of a Jewel, which some here, would give the whole World for, if they had it, supposing they had their Eyes opened to see the Cheats of Sin, and Youthful Pleasures. etc. The Lord make you wise for Eternity.  
4. Consider what a World of Suitors, you (above all others) have Jebovah, Father, Son, and Holy Spirit, Court and Council you; hence a great part of the Scriptures are penned for your Sake, God hath a kindness for your Age, and makes his first Applications to you, he covets the beginning of your Strength, and you may therefore be assured, that what he seeks, he will accept, if you come in and yield to his Yoke. But it's probable some be ready to object if he so much desire us, why don't he he conquer and convert us? Answ. O take heed of replying against God, lest your Bonds be made strong; know it therefore, the way wherein he will be found and let out of his powerful Spirit and Grace, is the way of fervent, frequent Prayers, redeeming Time, waiting diligently at Wisdom's Gates, and watching against the Enticements of Sinners, in all which there is Infinite Mercy and Grace; and after all will you dare to Blaspheme his Wisdom in appointing, and his Mercy in affording you these Means, and then cast out your Foam against the God of Heaven, and say, why don't he convert me? O if you understood all, you would rather stand admiring, and say, why has he not damned me? Is it fit a Holy God should be thus reproached, by so mean a Worm as thou? Or is it reasonable you should expect that he should force you against your Wills? Moreover Satan, the World, and the Flesh, are desirous of your Age, the Devil knows your Weakness, want of Experience, proness to put off the thoughts of Death and Judgement, what Folly is bound up in your Hearts, etc. Hence he is very busy with Youth, as being very desirous of the Male in your Flock: O then what need had Youth to bestir themselves, lest so subtle and malicious an Enemy blind them to their own Perdition.  
5. Consider what an Advantage you have, above old Sinners, First, as you have more hope in your present Case; you have not so often grieved the Spirit, nor repulsed so many Checks of Conscience, nor stifled so many Convictions, nor is Sin grown so old, and deeply rooted in you, by a long Custom, as it is in others. Which, Secondly, is a mighty Advantage in your turning to God, viz. preventing the Power and Plague of an evil Custom. Jer. 13. 23. Can the Ethiopean change his Skin, etc. It's an amazing thing to consider, how some that have accustomed themselves to that beastly Sin of Drunkenness, have thereby been brought so under its Power, as in despite of all Arguments, the bitter Cries of a starving, ragged Family, the Danger of Arrests, the Flashes of Hell in their Consciences, that by times have met with, Reproofs of Ministers, etc. yet have still continued in that Sin to their Destruction. O, young Man, you have this Advantage above old Sinners, you may avoid the Plague of an ill Custom; a Plague I think, a Man had better never been born, than to be under.  
6. Consider what you are till you come under the Yoke; you are Children of Belial, a Rout of Rebels, a Brood of Vipers, Confederates with the Devil against God, Psal. 68 21.  
7. Consider Christ bore our Sins, in his own Body, on the Cross, 2 Pet. 3. 24. And so he bore the Wrath of God, and the Curse of the Law, to deliver us from it: O then, How ready should we be to bear his easy Yoke?  
8. If you bear not his Yoke, it is unreasonable you should bear his Name upon you, 2 Tim. 2. 19  
9 Consider, If you bear his Yoke in time of Youth, he will bear you up in time of Death, when Flesh faileth, Psal. 73. 25.  
10. Consider, If you refuse to bear his Yoke, this Sermon will bear witness against you at the Day of Judgement.  
Direction 1. Would you bear Christ's Yoke, then bear with Hardships, break through all Difficulties, bear the Smitings of Faithful Friends without, and Conscience within for Sin, esteem it a Kindness; bear with, and be glad of Convictions of the Spirit, and the Interdictions of Providence in sinful Paths: When you find your vile Hearts opposing difficult Duties, as secret Prayer, Self-examination, etc. confess the Naughtiness of your Hearts, say, Lord, here's a Duty that my wicked Heart stands averse to; O create in me a new Heart, change my Nature, and then oppose the necessity of it against the difficulty in it, say, I must take pains in coming under and bearing of the Yoke, or I must suffer the pains of Hell for ever. O my Soul which is hardest? Repent or perish, turn or burn, coming to Christ and his Yoke, or departing accursed into Everlasting Fire; isn't Hell a more terrible Word, than repent and believe? Is not the stroke of Vengeance, worse than the Yoke of Repentance? Can the Devil name any thing in Christ's Yoke, so hard as we can prove all things in Sin to be, and all Places in Hell to be? Sure Physic is better than Poison, letting Blood than a Mortal Stab through the Heart. It's better to be preserved in Brine, than rot in Honey; and whet this on your Heart that there is no Remedy, Sin must have Sorrow here, or for ever. Wherefore be nor Slothful in Business, but fervent in Spirit; in secret Duties take heed of three things. 1. Of being Slight and Formal. 2. Sluggish and Slothful. 3. Too short and hurrying. The Lord bless this to you,  
2. Would you bear the Yoke in Youth, be not fond of Heshly Youthful Pleasures, if you belong to God he'll make you rue it bitterly, your sensual Pleasures are Satan's Traps, whereby he takes and trapans Multitudes of young Ones to Hell. If the love of Games, Sports, Plays, Meats, Drink, take thy Heart, thou wilt never endure to take Christ's Yoke.  
3. Labour to get, and when got, to keep and preserve a tender Conscience, for want of this when I was young, I suffer to this Day. O never make light of any, the least Sin, but keep at the utmost distance from the appearance of Evil.  
4. Accustom thyself to continual, Reverend Thoughts of God's Omnisciency, and Omniprescency.  
5. Keep out of Evil Company, Wisdom itself hath told you a Companion of Fools shall be destroyed, Prov. 13. 20.  
6. Study the Duties of thy particular Calling, art thou a Servant, keep thyself free from Injustice and Defrauding, it is a Sin will make a fearful Noise in Conscience when awaked. But I may not enlarge.  
Wherefore to close all, O young People to day, while it's called to day, harden not your Hearts, but hear his Voice, etc. Take my Yoke upon you, etc. I have spread it before the Lord in secret, and now I declare it to you; that I should esteem it a rich recompense before I go hence, and be no more seen; if (through the Cooperation and Blessing of God) I might Yoke in some of you, yea all your Souls to Christ this day. O how easy would it make my Pilgrimage, my Passage through this Vale of Tears? I would not go with the Gild of the blood of any Soul of you upon me; O that this may be the day of God's Power! I know it is the Lord alone that can convert a Soul: But let me tell you, I would never despair of that Soul's Conversion, that is brought on its Knees incessantly to cry, with Ephraim, Turn thou me, and I shall be turned. O it's a blessed sign when Sermons end in Groans and Tears, Lord I must be converted or condemned, I will not let thee go without thou bless me. The Lord say. Amen.  
FINIS.