The Advantage of the Yoke to young peopleby Rev. John EliasTO THE READER.Courteous Reader, THE following Sermon was preached in the year 1812; but I had no intention at that time for it to be printed; nor had I endeavoured to set it forth in a proper method for publication. I was induced to preach on the text in Lam. 3. 27. by a heart-felt sorrow on account of the multitude of young people in Wales, who live according to their own sinful lusts, and under the dominion of Satan, rejecting the yoke of Christ, behaving themselves as if it were lawful for them to live ungodly while young, and to spend the days of their youth without being under the yoke and government of Christ; presuming that to live religiously for a few days under affliction, and in old age, will be sufficient. It grieved me to the heart to see the flower of men's time spent in the service of sin and Satan, and death seizing many of them without being under the yoke of Christ, and so thousands of them meet with the most dreadful disappointment. From these considerations, I endeavoured to shew them the miserable condition of those who were not under the yoke of Christ, with the preciousness and advantage of being under his yoke, and the special privilege of bearing it in the days of youth, &c. After some years had elapsed, some of my brethren informed me, that it had pleased the Lord to make use of the Sermon concerning the yoke, (imperfect as it was,) to be the means of bringing several young people to accept of Christ's yoke. They desired me to publish it: I opposed their intreaties for a long time; but at length, fearing I might sin in disobeying, I complied with their request. Having a few notes preserved on the text, and also a pretty full manuscript sent me from a young man who had wrote while I was preaching the Sermon, I endeavoured to recollect, so far as I was able, the things I had preached, and wrote them in the following manner, and suffered the Sermon to be printed. And although I know there is neither excellency nor perfection in the work, nevertheless, God, w ho is pleased to make use of weak means, may bless this poor Sermon for the good of some souls, and the glory of his own name; and if that shall be effected, I shall obtain all I desire, and shall be very willing to bear the blame of all my imperfections. That many may be brought under the yoke of Christ, and that those who are under it may be made submissive and thankful, is the prayer ofYour servant in the Gospel of Christ,Llanfechell, July 10, 1818. JOHN ELIAS. A SERMON. LAM. 3.27."It is good for a man that he bear the yoke in his youth."GOD knoweth best what is good for man; and in the holy scriptures, he sheweth to man what is good. God never requires man to do anything but what is good for him; nor dispenseth anything to his people in the course of his providence, but what is best to their profit; though they often imagine it would be better for them to be without some things that meet them, and to enjoy some other things of which they are destitute: but this is their mistake; for what the Lord doeth, they know not now, but they shall know hereafter. It becomes us, therefore, to be still, and to conclude that God doeth all things in the best manner, though we cannot see that now; but when God shall have accomplished his work, we shall see clearly that things could not have been better, than as they were ordered by him.Jeremiah was a man of affliction from his youth, and it was in a troublous time he penned these words; nevertheless he acknowledged that it was good to humble himself under the mighty hand of God, in the greatest afflictions, and that benefit was to be found in so doing. That he knew experimentally, for he had been under the yoke of God's government from his childhood, and had experienced the great benefit of it: and his having been under God's yoke, and in obedience to him from a child, was of much help for him to bear the yoke of trouble, in his affliction, and to "sit alone and keep silence, because he had borne it upon him." ver. 28. When men have experienced a goodness in anything themselves, they are apt to commend that goodness to others. The Prophet, in the words of the text, declares the goodness of a thing, in which the greatest part of men see no goodness, namely bearing the yoke.The word yoke, in the text, is a metaphorical expression.1. Let us take notice of the natural or literal sense of this word, yoke: it is an implement which husbandmen have for the necks of oxen in ploughing, and is of great utility for three things: (1.) For taming the oxen and making them mild and gentle. The oxen could not be brought into obedience to their owner, nor to do the work which he has for them, without the yoke. It would be in vain to tell them to go to their work, and to threaten them if they did not, without putting the yoke upon them. It is difficult to subdue the stubbornness of some oxen with the yoke; but it would be impossible to do it without the yoke. (2.) To join the oxen, and to keep them together in their work, to draw jointly, in good order. If they were not bound together with the yoke, one would draw one way, and the other another way, and the field could not be ploughed; but when they draw together under the yoke, they mutually assist each other in opening the furrow. (3.) The yoke is of great help to the oxen in doing their master's work, after they have been accustomed with it. At first, it wounded them sorely, and they felt it heavy, painful, and very awkward: but it was their own untractability that caused the wounds and soreness from it, through their wriggling and kicking under it, "as a bullock unaccustomed with the yoke:" but the yoke is a profitable implement to the ox; when he has been excercised with it, they will bear it quietly, chewing the cud from morning till night; it feels both light and easy to him.2. Let us observe the word yoke, in a metaphorical sense, as it is often used in the holy scriptures, and it has various significations.(1.) Yoke signifies bondage and sore oppression, as in Lev. 26. 13. "I brought you forth out of the land of Egypt - and I have broken the bonds of your yoke," i.e. I have delivered you out of that hard bondage. Deut 28. 48. "And he shall put a yoke of iron upon thy neck," that is, he will put thee in grievous bondage, &c. (2.) Some trouble and punishment for sin, Lam. 1.14. "The yoke of my transgression is bound by his hand," i.e. a punishment for my sin is bound so fast upon me, that I cannot shake it off, but must endure it, how bitter soever it be.(3.) Yoke signifies to be under a government, to be in service, as subjects to their kings, and servants to their masters. 1 Kings 12.10. "Thy father made our yoke heavy," i.e. his reign was heavy, on account of taxes to carry on buildings, &c. "make thou it lighter unto us," since those great buildings are finished. 1 Tim. 6. 1. "Servants under the yoke," namely, under obligations to obey their masters; let them be obedient to them.(4.) The Jewish ceremonies are called a yoke, Gal. 5.1. "The yoke of bondage." Acts 15. 10. "Putting a yoke upon the necks of the disciples," namely, persuading them to live according to the ceremonies, to receive circumcision, &c. The service of the ceremonial law was a heavy, expensive service; and after all, those ceremonies did not take away sin.(5) Marrying is called a yoking, 2. Cor. 6. 14. because two bind themselves to live together until death; and in making such a contract, they ought to think of serving the Lord, and of mutually assisting each other in his service. It is, therefore, a grievous thing to think of being unequally yoked, to bind two together who have not the same nature and inclination: how will they draw together under the yoke? How can a child of God draw together with an enemy of God? How can one that goeth towards heaven, draw together with one that goeth towards hell?(6.) Yoke signifies the government of the Lord Jesus, his holy rule and commandments, the laws of his kingdom and of his house. Math. 11. 28, 29. "Take my.yoke upon you," i.e. believe my doctrine, submit yourselves to my discipline, walk worthy of my gospel, submit yourselves to me as subjects to their king, as servants to their master, as a wife to her husband. Christ's yoke is easy, it is our greatest privilege to submit to him. "He is thy Lord, and worship thou him." Ps. 45. 11. 3. Let us consider what is the meaning of the word yoke in the text.(1.) Some think it is the yoke of God's commandments, submitting to his law as a rule in all our actions and deportment. It is good to submit, to be under the yoke of God's law while young, before the heart is hardened, and the neck stiffened in sinning against God. It will be easier to pass through the whole troublesome voyage of life, if the yoke of God be borne in youth. "Train up a child in the way he should go; and when he is old, he will not depart from it" Prov. 22. 6. (2.) Others suppose that by the word yoke in the text, is meant troubles, crosses, afflictions, &c.; and probably that is the direct sense of the word; and if so, by bearing the yoke is meant, "enduring temptation," "humbling ourselves under the mighty hand of God," "to accept punishment." It is good to bear the yoke in this sense: it is to humble the proud spirit of man, to bring down his high looks; to accustom him with troubles, in order to stop his career in sin, to slacken his progress in the broad way, to mortify his corruptions, to tame his wild nature, and to teach him to be content with whatever God ordereth for him. This is more likely to be effected in youth, than after having been long accustomed with prosperity, and hardened in sin and ease. "The prosperity of fools shall destroy them." Prov. 1. 32. But some, in old age, shall reap the fruit of bearing the yoke in their youth, even the peaceable fruit of righteousness.4. We shall consider the text in a way of instruction, of bearing God's yoke generally, the yoke of his law, the yoke of Christ, being subjects and disciples to him. This is good, yea, unspeakably good, rather than being sons and daughters of Belial, namely, without yoke, living according to the lusts of the flesh, according to the prince of the power of the air, &c. Yea, the yoke of Christ is unspeakably good in itself: "His yoke is easy."We shall observe four things from the text by way of doctrine: Doctrine, 1st, That men by nature are not under the yoke of Christ.2dly, That God bringeth unruly sinners to take the yoke of Christ upon them.3dly, That to be under it is a high privilege: "It is good to bear it."4thly, That it is a peculiar privilege to bear it in the time of youth.1st, Men by nature are not under the yoke of Christ, nor do they yield their necks under the yoke of God's law. "They are not subject to the law of God." Romans 8. 7. They are like wild and unruly creatures: "Man is born like a wild ass's colt." Job 11. 12. Men by nature are children of Belial. The meaning of the word Belial is yokeless, or one without yoke; and when the sons of Belial are mentioned, we are to understand sons without yoke, without being under a yoke to God, but loose-headed, licentious, living according to their own sinful inclinations and wicked lusts. The devil is called Belial, 2 Cor. 6. 15. and by the sons of Belial in the scriptures, may be understood the sons of the devil. See Deut. 13. 13. 1 Sam. 30. 22. 2 Sam. 16. 7. 20. 21. 1 Kings 21. 10. 2 Chron. 13. 7. The name Belial, or yokeless, is very suitable to the devil, because he was the first that cast away the yoke of God from him; he was the first rebel. Men are without yoke while they are his child ren, and under his dominion: they refuse the yoke of Christ, and say, "We will not have this man to reign over us." Those who live according to their own lusts are children of Belial, and the lusts of their father they will do. It is said of the men of Gibeah, who lived in sodomy and adultery, that they were sons of Belial, Judg. 19. 22. & 20. 13. And the sons of Eli were sons of Belial, because they lived in gluttony and whoredom, 1 Sam. 2. 12. Hannah concluded, that had she came drunk into the house of God, as Eli had supposed, she would have been a daughter of Belial. 1 Sam. 1. 16. Nabal, that austere, perverse and drunken man, was a son of Belial; that was the opinion of his wife and servants respecting him. 1 Sam. 25. 17, 25. The families of some men are forced to testify of them, that they are the sons of Belial. It was the sons of Belial of old that would not submit to the government of Saul: and Sheba, who raised a rebellion against David, was a man of Belial. 2 Sam. 20. 1 . With how much more propriety, therefore, may they be called children of Belial, who rebel against Christ, and refuse to submit themselves to his government? The language of men's hearts, with respect to the government of God and of his Christ, is this, "Let us break their bands assunder." Ps. 2. 3. Of mankind it may be said in the words of Jeremiah, "These have altogether broken the yoke, and burst the bonds." Jer. 5. 5. "They have turned every one to his own way." Isa. 53. 6. In the language of their hearts, men say like Pharaoh of old, "Who is the Lord, that I should obey his voice?" Ex. 5. 2. Yea, "They say unto God, Depart from us, for we desire not the knowledge of thy ways. What is the Almighty that we should serve him?" Job.21. 14, 15. Who (say they) is Lord over us? They feel no obligations to live to the glory of God, and according to the rule of his law; to abstain from sin, nor to do justice: "They are free from righteousness;" Rom. 6. 20. they are not under the yoke of r ighteousness; but they live according to the lusts of their flesh, fulfilling the desires of the flesh; living after the course of this world, according to the prince of the power of the air. Eph. 2.2,3. "They walk in the ways of their hearts, and in the sight of their eyes." Eccl. 11. 9. Alas, how many of these yokeless ones live within our land! yea, many of them coming to places of worship, and hearing the word of God---running there like wild beasts, and homeward again in the same manner, without taking the yoke upon them. Those that are without yoke care not what they do, many of them "work all uncleanness with greediness." Eph. 4. 19. The corrupt bias of their own heart is their rule, satan is their leader, the course of the world is their path, and destruction is the end of the journey! These will do whatever they are moved to by satan: if he should move them to break any, or every precept in the holy law of God, they would do it willingly and with avidity: they despise the word and commandment of God---they choose their own ways, though they lead to destruction! Thus we see that all the drunkards, the adulterers and fornicators, the swearers, the thieves, and the sabbath-breakers, &c. in our land, are children of Belial. It is true, that some are under the yoke of trouble, affliction, old age, and poverty, so that they are forced to leave off many of their sinful practices, though they love them: some drunkards are made sober through poverty; others that were full of levity become serious through affliction, and old age draws many unchaste persons from the actual practice of their uncleanness. It is good to be under the yoke of tribulation to restrain from sin, rather than to enjoy every prosperity and freedom to sin. There is incomparably more odiousness in sin, than in any kind of affliction.But some are ready to say, that Christ's yoke is the most hateful thing to them appertaining to religion. 'We love to hear sermons, (say they,) especially to hear of Christ saving from going to hell, &c. but we do not love the yoke, epecially the yoke of discipline; and had it not been for this yoke, (some will say,) we should have been professors of religion many days before now: but we see that, if we take up a religious profession, we may not use such and such expressions, nor keep company with such and such people, nor walk in the ways we would, nor foIlow the customs we would wish to pursue, but that the yoke would be presently tightened about our necks; some one finding fault with us, and another calling us to an account, &c. and we could not endure all this: but it is very pleasant without the yoke; we may do as we like, and say what we will, without any one to call us to an account for it.' But hear, O sinner, and consider: it is better to be under the yoke, not withstanding that. God will put thee also in some bonds very soon. If thou wilt not take the easy yoke of Christ in the day of grace, God will put an iron yoke upon thee in the day of judgment; yea, he will bind the yoke of thy sins upon thee with his own hand. This may he illustrated by a familiar similitude: suppose a certain man had two oxen, and that one of them is taken by the owner and put under the yoke; and he, being unaccustomed with it, begins to kick and struggle under it, so that he wounds and hurts himself sorely; his master being at the same time by his side, pricking him with his goads, and telling him that he must submit and bear the yoke: and so, with the sores he had occasioned to himself by contending and struggling, and the wounds from the goad, and the work being heavy, the poor ox feels himself in a miserable condition; and the lookers on think that he is in a most pitiful situation. In the mean time, the other ox, in a field close by, feeds in a fat pasture, living under his own controlment, frisking as he likes, following his own instinct and inclinations: and he is ready to say, O how good it is in this fat pasture, where I may follow the inclinations of my own appetite, without a wound or sore or anything to molest me; when yonder miserable creature is forced to be under the yoke and the whips, the goads piercing his sides often; and he must live according to the pleasure and dictates of his master. And he that is under the yoke, is often ready to say, happy is the condition of yonder one, who is in the pasture, without yoke or wounds, or anything to grieve him. But when we consider distinctly the condition of the two oxen, it will appear that the one who is under the yoke is in the best condition, notwithstanding the hardship he suffers from the yoke, the whip, and the goads. He is more happy than the one without yoke; because that one is for the knife: the fat pasture is to prepare him for the butcher, and he is fattened against the day of slaughter. But the one that is under the yoke is likely to have his life spared; his master intends making some other use of him than delivering him to the slaughter. So also, the ungodly, they are disobedient to God; they care not to live according to the rules of his word, nor to his glory. They are not under the yoke of God's law, nor under the discipline of his house; but live according to the lusts of their own hearts, walking every one in their own way, according to their own sinful lusts, without grieving on account of their sinning against God, nor having any concern about their own immortal souls. But their licentiousness and sway is but for a short season. "Their laughter shall be turned to mourning, and their joy to heaviness." "The triumphing of the wicked is short." "The wicked is reserved to the day of destruction, they shall be brought forth to the day of wrath." Job 21. 30. They shall be brought forth, as the ox is brought forth to the slaughter by the butcher. But he who is under the yoke of God, though he be some times under the yoke of trouble and poverty, pricked and pierced with convictions, in order to tame and humble h im to take the yoke of Christ; I say, he is in much better circumstance, and his condition more happy, though he wounds himself by kicking under the yoke before he is thoroughly exercised with it; but afterward, he will feel it easy, and his work delightful. God hath not appointed this one to wrath, but to obtain salvation through our Lord Jesus Christ.Doct. 2. God bringeth the worst and wildest of sinners, even all that shall be saved to eternal life, some time or other in the course of their life, under the yoke of Christ. God never takes men that are of age, from this wild and wicked world into the mansions of glory, without previously bringing them to spend some portion of their time under the yoke of Christ, to labour in his vineyard. It is the labourers in the vineyard that shall receive the penny; they that strive shall be crowned, and they only who labour shall enter into the rest that remaineth; but the barren tree shall be burnt, and the unprofitable servants shall be cast into utter darkness. God chose his people that they should be holy; their fruit in this world is holiness, unto whom the end shall be everlasting life. Christ redeemed his people in order to purify them; he died for them, that they should live unto him who died for them. Christ as Priest died for them to redeem them; as King, he lives to govern th em. "He is the author of eternal salvation unto all them that obey him." The Spirit calleth to holiness, to virtue; yea, to put their necks under the yoke of Christ, to submit themselves to his authority, and to obey him. It is true that they are very wild, and running furiously after their lusts; and such is their madness, that if God's servants approach near some of them, to attempt putting the yoke on them, they are in danger of being gored to death by them; such was Saul of Tarsus: nevertheless, God can tame them. They are stubborn, but Christ can make them submissive; he can make them willing in the day of his power; he will make his sharp arrows to stick in their hearts, so as to make them fall under him, fall at his feet, and say, Lord what wilt thou have me to do, bowing their necks willingly to his yoke. We cannot think that men dying without being under the yoke of Christ are saved: we have no ground from the Bible to think so. It is not reasonable to think that God loved me n with everlasting love, and that Christ died for them on the cross, and they be left after all in the service of the devil until their death. Would not that man be deemed foolish, who after he had bought an ox for the purpose of ploughing his ground, would leave him till he was ready to drop down by old age, before he offered to put the yoke on him? So it is not God's ordinary way to leave those who are purchased with the precious blood of Christ, to spend all their life-time in the service of the devil, and at last to snatch them from his service into heaven: nay, but he brings them first under his yoke and to his service, and then, in his own good time, he takes them to glory. It is a pretty evident proof that a man dies ungodly, if he dies without being under the yoke of Christ. But this doctrine is not acceptable nor pleasing to the most of men; for many indulge a secret opinion, that there are but very few going to hell, only such as commit suicide, and some murderers that are e xecuted: they think it no harm to live irreligiously, neither is it of any evil and dangerous consequence (they suppose) to live without yoke, but that they shall obtain mercy at their last hour, that God will hear their cry at death, and that they shall be as happy in the next world, as those who lead the most religious and holy life in this world. And they do not believe that the Lord Jesus spake truth when he said, "Broad is the way that leadeth to destruction, and many there be which go in thereat;" and "Strait is the gate, and narrow is the way, which leadeth unto life, and few there be that find it." It cannot be proved that one ungodly man who remained so to the hour of death, was saved after the thief on the cross; and although it cannot be affirmed that such a thing has not been done, we have no certainty that it shall ever be the case again with any. Saving the thief in that hour, was one of the miracles displayed at the death of Christ. We have no more foundation to expect the like again, than we have to expect the sun to darken at noon-day, or the rocks to rend. It is grievous to think that men lay their hope on so weak a foundation.Objection--Is it not said in the Bible that some men go to heaven at the eleventh hour? and is not that the hour of death? Ans.---No, that is not said; and by the eleventh hour mentioned in the parable, is not meant the hour of death. Obj.---Whereto then is it said they were going at the eleventh hour? Ans. To the vineyard to labour one hour before death; to draw one furrow under the yoke ere they received the reward. Heaven is not a vineyard, nor a place to labour in, but a place of rest and of feasting. Doct. 3. It is a great privilege to be under the yoke of Christ. "It is good to bear it." The yoke is good in itself: "The law is good." Rom. 7. 12. Christ's yoke is easy. Mat. 11. 2 . 9. Even the yoke of afflictions and troubles is good and very profitable: Ps. 119. 7 1. " It is good for me that I have been, afflicted." Rom. 8. 28. "They work together for good." Isa. 27. 9. "This is all the fruit, to take away his sin." Heb. 12. 10. "For our profit."(1.) It.is good as it keeps us from evil things. God binds his people under a yoke in order to restrain them from many a sin. It is best because it is a means to keep us from the worst things. We. ought not to reckon any thing a heavy yoke, that will be a means to deter us from sinning against God.(2.) It.is good as it binds us to the best things, to holiness, "to live soberly, righteously, and godly in this present world." The yoke of Christ does not debar us from anything that is good for our souls or bodies. It is a yoke to restrain from the worst things, and to bind to the best things; to restrain disobedience to God, to hinder thee from walking in the way to destruction, and from damning thy soul: to bind thee in obedience to God, and to keep thee in the best way, even the way of life. Good for the glory of God---binding thee to glorify him: and good for our temporal and everlasting profit. It is an unspeakable privilege and honour to be under the yoke of Christ, to draw a furrow on his field: "his yoke is easy." "His commandmants are not grievous." 1 John 5. 3. Christ is unspeakably kind to them that are under his yoke; as it is said in Hos. 11. 4."I was to them as they that take off the yoke on their jaws, and I laid meat unto them;" i. e. I made their work ligh t unto them, "giving rest unto their souls," and feeding and comforting them in their work. "His ways are ways of pleasantness," "Blessed is the man that walketh in them." Ps. 1. 1. "In keeping of them there is great reward." Ps. 19. 11. "Godliness is great gain." 1 Tim. 6. 6. "It is profitable for all things." 1 Tim. 4. 8. It is good in every consideration for man to be under Christ's yoke; good with respect to their bodies, their health their reputation, worldly possessions families, and especially to their souls; good in time, and good to eternity.Doct. 4. But it is a peculiar privilege, and particularly good to bear the yoke of Christ in youth. It is a privilege to have Christ's yoke at any time before the day of life is over; but the privilege of those who bear it in their youth, is much greater. This is evident from two considerations: (1.) The time of youth, the morning of life, is the most acceptable time with God. (2.) It is the most advantageous time to do the work of God. (1.) The time of youth is the most acceptable time with God. He loves to have young oxen under his yoke; and it is while they are young that God, generally, takes men to bring them under his yoke: he likes to have them young. He called for the children in Israel very early, and commanded all the males to be marked with his mark at eight days old. He accounts the children as his own inheritance; they are his reward. Ps. 127. 3. In the same manner, under the gospel dispensation, he appropriates the children of his people to himself, as part of his own family, and says, "Now are they ho1y." 1 Cor. 7. 14. when they they capable of understanding, God begins to speak to them in their own persons, as in Eccles. 12. l. "Remember now thy Creator in the days of thy youth." Now, without delay; no time must be lost. They were young bullocks that God accepted for sacrifices under the old dispensation. An old sheep that would not do for the market, or an old ram that was not saleable, would, not be accepted for a sacrifice; nay but young ones, without blemish. A bullock: of seven years old was the oldest sacrifice, but the most frequent sacrifices were lambs of the first year. No feeble or maimed creature would do for a sacrifice; no lame sheep, or a blind lamb, would be accepted; but the best oxen, and the choicest lambs were the offerings of God'. So I exhort young people in the words of Paul, "Present your bodies a living sacrifice," Rom. 12 1. present them to the Lord in time, while they are active, vigorous, dexterous for his service, for this is "your reasonable service." God has the justest claim to you, therefore it is reasonable for him to have you in your youth. The best master ought to have the best time: the morning of.life is the best time, and in general, the morning of life is God's time for the calling of sinners. In Mal. 1. 14 it is said, "Cursed be the deceiver, who hath in his flock a male, and voweth and sacrificeth unto the Lord a corrupt thing." A nd is not that man cursed, that hath a young, comely, vigorous, and sprightly body; strong intellects, keen eyesight, sharp hearing, joints supple with marrow, &c. and yieldeth them to the devil and to the service of sin, purposing to present himself to God some time when he is old, feeble, or sick? We may describe the language of the heart and behaviour of such an one as follows: "O dear Beelzebub, I have great love to thee; take me into thy service. O, beloved, Satan, I exceedlingly love thy laws and thy work. Accept of my body, my soul, and all my senses and faculties, for thy service. O, beloved lusts, take me and rule over me: I will obey you with my whole heart.,. But as for that God, my very soul hateth.him; and as for his word, I most heartily hate and abhor it. He shall never have one of my youthful days in his hard service; nor one hour of my life, nor anything else I possess, so long as I shall be able to to serve thee, O Satan. But alas! I have heard that he damns t he servants of sin and Satan at the last; and this, sometimes makes me also to be afraid, my beloved Beelzebub. But I know what to do to secure myself, and without much injury to thy interest. When I shall grow old, and shall understand that death beginneth his work in my body, I will present him my old carcase a few hours before I die, and I will pretend to mourn for having sinned against him, and cry mightily for mercy, that he may not damn me. But had it not been for that, dear Satan, he should never have a minute of my time." Perhaps some one may be ready to say, that the above description of the heart of man, is given in too severe a language. But dost thou not say the same in thy actions conduct, when thou givest the days of thy youth to Satan, and continuest to reject the yoke of Christ? The above language may be read in the conduct of thousands in our land. But, O youths, is it not a dreadful language? rejecting God, and choosing the devil! O! hear the counsel of Solomon in Eccles. 12. 1. "Remember now thy Creator." Remember him in the days of thy youth,for thou knowest not whether thou shalt go old; remember now for thou knowest not whether thou shalt have another hour: remember now thy Creator; he hath a just claim to thee; he made thee, thou art his property. Wilt. Thou not take his yoke upon thee ?(2.) The time of youth is the most advantageous to be useful for God in the world: therefore, young people, if you are for being of any use for Christ in the world, take his yoke upon you in the days of your youth, before your senses be weakened, your faculties impaired, and your limbs enfeebled, &c. Not many of those who go very old in the service of the devil, are brought under the yoke of Clirist; and those few who are brought under it, are of but little service for God in the world: thus it is good to bear it young. (1.) Good respecting God: it is justice toward him that we yield ourselves undef his yoke in our youth; but it is the greatest injustice and dishonesty to withhold the days of youth from God: spoiling God of his right, to make the devil and sin a present! "Yield yourselves unto God, as those that are alive from the dead; and your members as instruments of righteousness unto God." Rom. 6. 13. (2.) It is good to bear the yoke in youth as it respects the man hi mself: if he has it in his youth, he will be under it in old age. "When he is old, he will not depart from it." Prov. 22. 6. It is an unspeakable privilege to have the senses, the dispositions, the passions, and the members, under Christ's yoke in the time of youth: these will have a more comely appearance when they are old, than they who are brought under the yoke in old age.It is good to bear the yoke in youth; (1.) Because thou knowest not whether thou shalt live to be old. By far the greatest number die young.. Thousands have died in thy age---there are graves of thy length in the church-yard. If thou canst be certain that thou art too young to die, then thou wilt have some shew of reason to say, thou art too young to take the yoke of Christ. It is an uncommon thing in our age to live to be very old: if ever thou art for the yoke, take it in thy youth. Many have talked of taking the yoke when they should go old; but alas! they died young, without putting their necks under the yoke of Christ.(2.) It is good to bear the yoke young, because men get harder and harder while they are without it. While men go forward without yoke, they go from evil to evil, and from one degree of hardness to a greater degree, till they arrive at length to a judicial degree of hardness, even such a degree of hardness that it is very unlikely that they shall ever be saved. The most effectual way of hardening iron is to take it successively from the fire to the water; so.the likeliest way to harden men to the uttermost, is to go from the means of grace to serve their lusts, and from them to the means of grace, and from thence back to their lusts again, &c. Alas, how many of the youths of our country go on in this deplorable manner! It is a pleasant sight to behold multitudes of youths learning to read the Bible, and flockiing to hear sermons: but O! how grievous it is to see them so hard under the preaching of the gospel, and so wild and inconsiderate after hearing the word, that it mig ht be thought from their behaviour, in fairs, &c. they had never beard a sermon. Question.---What is the reason.that many of our young people are harder under the sermons than any others? Answer.---Because they dally with sin, although they come to the means of grace, so that they get hardened through the deceitfulness of sin, even more hardened than those that never heard the word.Ques.---Which are the sins that young people are most prone to, and harden their hearts the most? Ans..~--(1) To be giddy and unwise, heedless and unwary. Prov. 7. 7. "I beheld among the simple ones, I discerned among the youths, a young man void of understanding." Youths and simple ones (or fools) are here joined together. (2.) Being apt to despise the counsel of others, and presuming that it is right for them to follow their own propensities, and to have their own ways. Eccles. 11.9. "The ways of their hearts and the sight of their eyes." They would think that man cruel that would offer to rule them, and teach them differently.(3.) Being prone to use foolish talking, corrupt communications, jestinig and filthy words, contrary to the exhortation in Titus 2. 6. and Eph. 5. 4. to be sober-minded, and to beware of foolish and corrupt words.(4.) But the chief sin that hardens many of the youths in our land, is lasciviousness and uncleanness, in gestures, looks, dressing, words, behaviours and actions. Many of our youths follow these lusts, like an ox going to the slaughter. Prov. 7. 22. Alas! what unclean paths many youths walk in! "It is a shame even to speak of those things which are done of them in secret." Eph. 5. 12. Many of these unclean works come to the light: but what are they are in comparison to the millions are yet undiscovered, and will remain so until the day when God shall judge the secrets of men. There are. many ungodly and presumptuous young men, who after having despoiled women of their chastity, leave them despicable harlots to be troublesome to a parish, and to rob the poor of their portion, and their bastards to be maintained through the toil and sweat of others. O uncleannes! O cruelty! There are others who think themselves much better men than those mentioned, (and in one consideration, the y are better,) when" they go to speak, or keep company with a young woman, they think of marrying her; but alas! They are not willing to.marry her a virgin, but they will make her first a harlot, and afterwards a wife. O! uncleanness! O folly! O cruelty! Fornication in these is no less a sin than in the others. It is lamentable to think how many of the first-born in our land are bastards. If their parent's consciences were awakened, they could not look at their first-born without weeping bitterly.O young men, how will ye stand in death when ye shall think of your works? and in judgment, when ye shall render an account of your abominable enticing and tempting of frail virgins to sin with you, and ruin themselves? Ye virgins, if graceless men, devoid of the fear of God, should tempt you to depart from the path of chastity, remember that your Judge is on the spot, and that ere long you must stand before him to render an account; and by that means you shall be enabled to repel the temptation. I remember to have read of a chaste woman that was tempted by a lascivious person to commit fornication with him: in tempting her, he professed so great a love to her, that he would do anything for her, if she would but grant his detestable request: she then ordered a panful of fire to be brought, and desired him to hold his finger in the fire for one hour for her sake; and he said that her request was unreasonnble. She then told him, that if he thought it too much to hold his finger i n few burning cinders for one hour, she would not submit to do a thing, for which both her body and soul should be tormented in hell for ever. O, ye youths! It had been better to have been under Christ's yoke long ago, than to be hardening yourselves in sin as you do. But Christ calleth yet, "Take my yoke upon you." It will be better for you to take it, O ye youths, lest the "good man of the house be angry, and swear in his wrath" that he shall never put his easy yoke upon you, but a yoke of iron; and that "he will bind the yoke of your sins upon you with his own hand."But young people have many hard excuses for not taking the yoke; such as,--- Excuse (1.) I am young enough as yet. Reply---Art thou too young to go to hell if thou shouldest die to-day?Ex. (2.) I shall lose my companions, and be held in derision, by them. Rep.---Art thou ashamed to own and confess Christ? if so, oughtest thou not to fear that he also will be ashamed of owning and confessing thee? Mark 8. 39. Is the reproach of men of more weight with thee than the wrath of God?Ex. (3.) There are many like me. Rep.---What consolation is it that there are many with you travelling the broad way towards destruction? or that many shall he with you in hell? O folly!. Ex. (4.) I may be happy, though I spend the days of my youth ungodly. Rep.---Few who have thought so escaped disappointment. Many that are now in hell have thought so in the world. Beware thou also, for thou knowest not the hour wherein death cometh.3. It is good to bear the yoke young, for thereby thou shalt escape many sorrows in the remaining part of thy life. Many have had sore wounds in their youth, before they were brought under the yoke, the scars and soreness of which did not leave them to the day of their death. Paul remembered while he lived, that he had consented to the stoning of Stephen. Many who have been brought thro' grace to yield their necks uder Christ's yoke in the middle of their life, remember with shame and sorrow their unchaste and wicked deportments, while they lived without yoke. "What fruit had ye then in those things whereof ye are now ashamed?" Rom. 6. 21.4. It is good to bear the yoke young, because 'none will have to repent in old age, or on his death-bed, that he bore the yoke of Christ young. None will complain when they are dying that they bore the yoke of Christ too young---none will say, "The time past may, suffice to serve Christ." Nay, but they will be to ready to cry out, "O that I had been under Christ's yoke sooner, that my neck had been under it when I was on my mother's breasts: what had all my short life been to live under the yoke of him who loved me with everlasting love, and having taken my nature, spent all his days in working out my salvation, and laid down his precious life for me? I am ashamed to think that I have spent one day in any other service." Besides, his yoke is easy. The christian at death may say "The hours I have spent under Christ's yoke were the pleasantest hours of my life: his ways are ways of pleasantness.5. The remembrance of those that had the privilege of bearing the yoke in their youth is excellent and honourable in the Bible. Who are so exalted as they in the register of the saints? How bravely did young Josephs overcome a fiery temptation, and suffer oppression and wrong? How lovely was young Samuel in the service of God when a child, the Lord revealing his mind to him, and admitting him into his friendship, when at the same time he hid his face from old Eli. He stood nobly on God's field to the end of his life. How amiable was young Josiah, in his zeal, his diligence and faithfulness in restoring the worship of God---how faithful was he all his days and how greatly was he lamented when he died! How glorious was it to see the child Abiah, with the yoke of the God of on his neck in the house of Jeroboam. How excellent did the four young man in Babilon appear under the yoke of the God of Jacob, living on pulse and water, Dan. 1. 12; and afterwards, three of them choosing to go to a burning fiery furnace, rather than taking their necks from under the yoke; and the other choosing to go to the den, rather than drawing his neck from it for thirty days. Paul had no man like-minded with Timothy, who from a child had known the holy scriptures.O, ye youths, there is no privilege so great under heaven as that of being brought young under the yoke of Christ. O, cry out for to be delivered speedily from under the oppressive yoke of sin and satan, and to be brought in the flower of your days under the easy yoke of Christ. He gave the flower of his days to work out salvation for us; yea, when he was but young, he, gave himself a sacrifice for us on the cross. O youths, give your young bodies, and your souls while your powers are in the best order, up to him, to be taught, ruled, and saved by him: there is no teacher, king, or saviour like him.I shall now speak a few words to'three sorts of people, by way of application.1. To the youths that have not as yet taken upon them the yoke of Christ. It may be said of many of the youths of our land as Nehemiah said of the nobles of the Tekoites: "They have not put their necks to the service of their Lord." O, ye youths, beware lest the harvest pass and the summer be ended, and ye are not saved. "He is a son that causeth shame who sleepeth in harvest," Many will mourn at the last when their flesh and bodies are consumed, and will say "How have I hated instruction, and my heart despised reproof." Prov. 5. 11. 12. 2. To those whose youthful days are ended and gone, so that it is impossible ever to recall them. O, what a heavy loss! thou hast not one of the days of thy youth to give to the Son of God; thou has given them all to sin and the devil; thou hast strained thyself in the work of satan. Perhaps thy guilty conscience is full of anguish to-day; and the tempter, who for a long time had been saying it was too soon, now says it is too late. Come forward, thou old sinner as thou art; though God saves sinners, most generally in the days of their youth; nevertheless, sometimes he goes out of his common path to save old filthy sinners, such as thou art. Many like thee were called, and Christ never refused any like thee that came to him. Come today, delay not.3. A Word to them who had the unspeakable privilege of being brought under the yoke in their youth. None on earth have as great a privilege as you, and none in heaven will owe a greater debt of love and praise. Draw your furrow to the end quietly and cheerfully. Covet not the condition of them that have not the yoke. Look not over the walls at them playing without the yoke, lest you be goaded for it: covet not their dainties. Cry daily to heaven, that you may dwell in the house of the Lord all the days of your lives. Commend the yoke to others; let it be seen by your holy cheerfulness that it is an easy yoke. In keeping of them there is great reward. O have much pity for the wild youths that are without yoke, who run without fear towards destruction and perdition, despising the means of grace, and the efforts of God's servants to bring them under the yoke, like the wild ass. "He scorneth the multitude of the city, neither regardeth he the crying of the driver." Job. 39.7. Alas ! Is it in death, the wrath of God, and the pains of hell, that these will be brought to themselves? May God descend in the greatness of his power, and glorify his grace through arresting and bringing under subjection many wild and inconsiderate youths, so that they may brought under the yoke of Chrsit: thus God shall have the praise, and men both temporal good and everlasting salvation. Amen.
