Apples of Gold, Book · Part 4
Encouragements to Young men
I beſeech you ſeriouſly to weigh and ponder theſe following motives, or conſiderations.
Firſt, 1. Motive.conſider, It is an honour to bee good betimes. A young Saint is like the morning ſtar; hee is like a pearl in a gold Ring. It is mentioned as a ſingular honour to the beleeving Jews, that they firſt truſted in Chriſt, that wee ſhould bee to the praiſe of his glory, Epheſ. 1.12.who firſt truſted in Chriſt; this was their praiſe, their crown, that they were firſt converted and turned to Chriſt, and Chriſtianity. So Paul mentioning Andronicus and Junia, doth not omit this circumſtance of praiſe and honour, Rom. 16.7.that they were in Chriſt before him. Salute Andronicus and Junia my kinſmen, and my fellow priſoners, who are of note among the Apoſtles, who alſo were in Chriſt before me.
And ſo it was the honor of the houſe of Stephanas, 1 Cor. 16.15.that they were the firſt fruits of Achaia, it was their glory that they were the firſt that received and wellcomed the Goſpell in Achaia. Tis a greater honor for a young man to out-wraſtle ſinne, Satan, temptation, the world, and luſts, than ever Alexander the Great could attain unto. 2 Sam. 19.15.It was Judah his praiſe and honor, that they were firſt in fetching home David their King.
Ah! Young men and women, it will bee your eternal praiſe and honor, if you ſhall before others, if you ſhall bee the firſt among many, who ſhall know the Lord, and ſeek the Lord, who ſhall receive the Lord, and imbrace him, who ſhall cleave to the Lord, and ſerve him, who ſhall honor the Lord, and obey him, who ſhall delight in the Lord, and walk with him. The Romans built Vertues and Honours Temple cloſe together, to ſhew, that the way to honor was by vertue, and indeed there is no crown to that which goodneſs ſets upon a mans head, all other honour is fading and withering. Adonibezeck a mighty Prince, Judg. 1.7is ſuddenly made fellow commoner with the Dogs. Dan. 4.28And Nebuchadnezzar a mighty conqueror turned a grazing among the oxen And Herod reduced from a conceited God, Act. 12.23to bee the moſt loathſome of men, living carrion, arreſted by the vileſt of creatures, upon the ſuit of his affronted Creatour. Eſt 7.10.And Haman feaſted with the King one day, and made a feaſt for Crows the next. I might tell you of Bajazet, and Beliſarius, two of the greateſt Commanders in the world, and many others, who have ſuddenly fallen from the top of worldly honor and felicity, into the greateſt contempt and miſery, but I ſhall not at this time: But that honour that ariſes from mens being gracious betimes, is ſuch honour that the world can neither give nor take, it is honour, it is a Crown that will ſtill bee green, and flouriſhing, it is honour that will bed and board with a man, that will abide with a man under all tryals and changes, that will to the grave, that will to heaven with a man.
Ah Sirs! It is no ſmall honour to you, who are in the ſpring and morning of your days, that the Lord hath left upon record ſeveral inſtances of his Love and delight in young men; 1 Sam. 16.11, 12, 13hee choſe David a younger brother, and paſſes by his elder brothers; hee frowns upon Eſau, Rom. 9.12, 13and paſſes by his door, and ſets his love and delight upon Jacob the younger brother; he kindly and lovingly accepts of Abels perſon and ſacrifice, Gen. 4.3, 4, 5, 6and rejects both Cains perſon and ſacrifice, though hee was the elder brother. Among all the Diſciples, John 13.23John was the youngeſt and the moſt and beſt beloved. There was but one young man that came to Chriſt, Mar. 10.19, 20, 21.and hee came not aright, and all the good that was in him, was but ſome moral good, and yet Chriſt loved him, with a love of pitty and compaſſion, foreignthe Greek word ſignifies to ſpeak friendly, and deal gently with one; and ſo did Chriſt with him, all which ſhould exceedingly encourage young men to be good betimes, to be gracious in the morning of their youth, no way to true honour like this, but
Secondly, The ſacrifices in the Law were young Lambs, and young Kids, to ſhew that Chriſt our ſacrifice ſhould dye and ſuffer for our ſins in the flower of his age.Conſider Chriſt loved poor Sinners, and gave himſelf for them when hee was in the prime of his age (being ſuppoſed to bee about thirty and three) and will you put him off with the worſt of your time?
Ah! Young men, young men, Chriſt gave himſelf up to death, hee made himſelf an offering for your ſins, for your ſakes, when he was in the prime and flower of his age, and why then ſhould you put off Chriſt to old age? Did he dye for Sin in the prime of his age? and will not you dye to ſinne in the prime of your age? Did he offer himſelf for you in the ſpring and morning of his years? and will not you offer up your ſelves to him in the ſpring and morning of your years? Rom. 12.1, 2O give not Chriſt cauſe to ſay, I dyed for you betimes! but you have not lived to mee betimes, I was early in my ſuffering for you, but you have not been early in your returning to mee, I made haſte to compleat your redemption, but you have made no haſte to make ſure your vocation, and election: I ſtayed not, 2 Pet. 1.10I lingered not, but ſoon ſuffered what I was to ſuffer, and quickly did what was to be done for your eternal welfare, but you have ſtayed and lingered (like Lot in Sodom) and have not done what you might have done in order to your everlaſting good, Gen. 19.16in the Prime-roſe of my days I ſweat for you, I wept for you, I bled for you, I hung on the croſs for you, I bore the wrath of my father for you; but you have not in the Primroſe of your days ſweat under the ſenſe of divine diſpleaſure; nor wept over your ſins, nor mourned over mee whom you have ſo often grieved and pierced; Zach. 12.10I could not be quiet nor ſatisfied till I had put you into a capacity, into a poſſibility of Salvation, and yet you are well enough quieted and ſatisfied, though you do not know whether ever you ſhall bee ſaved.
Ah Sirs! how ſad would it be with you, if Jeſus Chriſt ſhould ſecretly thus expoſtulate with your conſciences in this your day.
Oh! how terrible would it bee with you, if Chriſt ſhould thus viſibly plead againſt you in his great day. Ah! Young men, young men and women, who, but ſouls much left of God, blinded by Satan, 2 Cor. 4.3, 4and hardned in ſin, can hear Jeſus Chriſt ſpeaking thus to them? I ſuffered for Sinners betimes, I laid down a ranſome for ſouls betimes, I pacified my fathers wrath betimes, I ſatisfied my fathers juſtice betimes, I merited grace and mercy for Sinners betimes, I brought in an everlaſting righteouſneſs upon the world betimes, &c. I ſay who can hear Jeſus Chriſt ſpeaking thus, and his heart not fall in love and league with Chriſt, and his ſoul not unite to Chriſt, and reſign to Chriſt, and cleave to Chriſt, and for ever be one with Chriſt, except it be ſuch that are for ever left by Chriſt? Well, remember this (Quanto pro nobis vilior, tanto nobis charior) the more vild Chriſt made himſelf for us, the more dear he ought to be unto us.
Ah! Young men, remember this, when Chriſt was young hee was tempted and tryed, when he was in the morning of his dayes, his wounds were deep, his burden weighty, Nolo vivere ſine vulnere, cum te video vulneratum. Bonaventur Oh my G…, as long as I ſee thy wounds, I will never live without woundhis cup bitter, his ſweat painful, his agony and torment, above conception, beyond expreſſion; when he was young, that bleſſed head of his was crowned with thornes, and thoſe eyes of his that were purer than the Sunne, were put out by the darkneſs of death, and thoſe ears of his which now hears nothing but Hallelujahs of Saints and Angels, were filled with the blaſphemies of the multitude, and that bleſſed beautiful face of his which was fairer than the ſons of men, was ſpit on by beaſtly filthy wretches, Aut Deus naturae pa titur, aut mundi machina diſſolvitur, ſaid Dionyſius Alexandrinus. Either the God of nature, ſuffered, or the frame of the world will be diſſolved.and that gracious mouth and tongue that ſpake as never man ſpake, was ſlandered and accuſed of blaſphemy, and thoſe hands of his which healed the ſick, which gave out pardons, which ſwayed a Scepter in heaven, and another on earth, were nailed to the Croſs, and thoſe feet that were beautiful upon the mountains, that brought the glad tidings of peace and ſalvation into the World, and that were like unto fine braſs, were alſo nailed to the croſs; All theſe great and ſad things did Jeſus Chriſt ſuffer for you in the prime and flower of his days, and Oh! what an unſpeakable provocation ſhould this be to all young ones, to give up themſelves betimes to Chriſt, to ſerve, love, honour, and obey him betimes, even in the ſpring and morning of their youth?
Let the thoughts of a crucified Chriſt (ſaith one) be never out of your mind, let them be meat and drink unto you, let them be your ſweetneſs and conſolation, your honey, and your deſire, your reading and your meditation, your life, death, and reſurrection.
The third motive or conſideration to provoke you to begin to be good betimes, is this, viz. The Philoſopher once ſaid (ſolus ſapiens dives) onelyonly the wiſe man, is the rich manthat it is the beſt and choiceſt way in the world, to be rich in gracious experiences betimes, (which are the beſt riches in all the world) as hee that ſets up for himſelf betimes, is in the moſt hopeful way to bee rich betimes: ſo he that is good in good earneſt betimes, hee is in the ready way, the high-way of being rich in grace, and rich in goodneſs, they uſually prove men of great obſervation, and great experience. God loves to ſhew theſe his beauty, Pſal. 63.1, 2. Exod. 3.3.19.22. &c. Pſal. 65.11, 12and his glory in his ſanctuary. He delights to cauſe his glory and his goodneſs to paſs before ſuch; theſe ſhall finde all his paths drop marrow and fatneſs, for theſe the Lord of hoſts will make a feaſt of fat things, Ifa. 25.6a feaſt of wines on the lees, of fat things full of marrow, of wines on the lees well refined; theſe ſhall have all manner of pleaſant fruits laid up at their gates for their well beloved; Can. 7.13none have ſo many choice pledges of Chriſts love, nor ſo many ſweet kiſſes of Chriſts mouth, nor ſo many imbraces in Chriſts arms, as thoſe ſouls that are good betimes; O the grace, the goodneſs, the ſweetneſs, the fatneſſe that Chriſt is ſtill a droping into their hearts; Chriſt will make their hearts his largeſt treaſury, hee'l lay up moſt of his heavenly treaſure in their ſouls; Earthly Riches are full of Poverty. Divitiae corporales paupertatis plenae ſunt.there he will ſtore up mercies new and old; there hee will treaſure up all plenty, rariety, and variety; there he will lay up all that heart can wiſh, or need require. O the many drops of myrrhe that falls from Chriſts fingers upon their hearts! O the many ſecrets that Chriſt reveals in their ears! O the many love letters that Chriſt ſends to theſe! O the many viſits that hee gives to theſe! O the turns, the walks that hee hath in Paradiſe with theſe! there are none in the World for experience, and intelligence to theſe. Ah! Young men, young men, as you would be rich in the beſt riches, beginne to be good betimes, as there is no riches to ſpiritual riches, ſo there is no way to be rich in theſe riches, but by beginning to be good (in good earneſt) betimes.
As for worldly riches, If there were any happineſs in riches, the Gods would not want them ſaith Seneca.Philoſophers have contemn'd them, and prefer'd a contemplative life above them; and ſhall not Chriſtians much more, the Prophet calls them thick clay, which will fooner break the back than lighten the heart, they cannot better the ſoul, they cannot enrich the ſoul. Ah! how many thredbare ſouls are to be found under ſilken cloaks and gowns, how often are worldly riches like hang-men, they hide mens faces with a covering, that they may not ſee their own end, and then they hang them. And if they do not hang you, they will ſhortly leave you, they make themſelves wings and fly away; when one was a commending the riches and wealth of Merchants, I do not love that wealth ſaid a Heathen that hangs upon ropes, if they break, the ſhip miſcarrieth, and all is loſt. He is rich enough (ſaith Jerom) that lacketh not bread, and high enough in dignity that is not forced to ſerve.
This worlds wealth that men ſo much deſire,
May well be likened to a burning fire,
Whereof a little can do little harm,
But profit much our bodies wel to warm
But take too much and ſurely thou ſhalt burn,
So too much wealth, to too much woe do's turn.
It was an excellent ſaying of Lewis of Bauyer, Emperour of Germany (hujuſmodi comparandae ſunt opes quae cum naufragio ſimul enatent) ſuch goods are worth getting and owning, as will not ſink or waſh away if a ſhipwrack happen, but will wade and ſwim out with us, we ſee ſuch are the ſpiritual riches that will attend thoſe who in the ſpring and morning of their youth, ſhall know the Lord, and ſerve the Lord, and get an intereſt in the Lord, and thus much for the third motive.
The fourth motive to provoke young ones to be really good betimes, is, to conſider that the preſent time, the preſent day is the onelyonly ſeaſon that you are ſure of, time paſt cannot be recalled, and time to come cannot be aſcertained. Heb. 3.15To day if you hear his voice harden not your hearts. Behold now is the acceptable time, 2 Cor. 6.2 The whole Earth hangs on a point, ſo doth heaven and eternity on an inch of opportunity.now is the day of Salvation; ſome there bee that trifle away their time, and fool away their ſouls and their ſalvation; to prevent this, the Apoſtle beats upon the foreign, the preſent opportunity, becauſe if that be once paſt, there is no recovering of it; therefore as the Marriner takes the firſt fair wind to ſail; and as the Merchant takes his firſt opportunity of buying and ſelling, and as the Husbandman takes the firſt opportunity of ſowing and reaping, So, ſhould young men take the preſent ſeaſon; the preſent day (which is their day) to be good towards the Lord, to ſeek him, and ſerve him, and not to poſt off the preſent ſeaſon, for they know not what another day, another hour, another moment may bring forth: that door of grace that is open to day, may be ſhut to morrow; that golden Scepter of mercy that is held forth in the Goſpel this day, may be taken in the next day; that love that this hour is upon the bare knee, intreating and beſeeching young men to break off their Sinnes by repentance, to return to the Lord, Iſa. 27.4, 5to lay hold on his ſtrength, and be at peace with him, may the next hour be turned into wrath. Ah! the noble motions that have been loſt, the good purpoſes that have withered, the immortal ſouls that have miſcarried, by putting off the preſent ſeaſon, the preſent day. Paul diſcourſing before Felix of righteouſneſſe, Act. 24.25temperance and judgment to come, and in this diſcourſe ſtriking at two ſpecial vices that Felix was particularly guilty of, he falls a trembling, and being upon the wrack to hear ſuch doctrin, he bids Paul depart for that time, and he would call for him at a convenient ſeaſon, here Felix neglects his preſent ſeaſon, and we never read that ever after this, he found a convenient time or ſeaſon to hear Paul make an end of the ſubject he had begun; So Chriſt made a very fair offer to the Young man in the Goſpell, Go and ſell that thou haſt, Mat. 21, 22, 23, 24and give to the poor, and thou ſhalt have treaſure in heaven, here Chriſt offers heavenly treaſures for earthly treaſures; unmixt treaſures for mixt treaſures; perfect treaſures for imperfect trealures; ſatisfying treaſures for unſatisfying treaſures; laſting treaſures for fading treaſures; but the young man ſlips his opportunity, his ſeaſon, and goes away ſorrowfull; and we never read more of him.
Ah! Young men, young men, do not put off the preſent ſeaſon, Often conſider what the damned would give (were it in their hands) for one ſeaſon of grace, for one opportunity of mercy.do not neglect the preſent day, there is no time yours, but the preſent time; no day yours but the preſent day; and therefore do not pleaſe your ſelves, and feed your ſelves with hopes of time to come, and that you will repent but not yet; and lay hold on mercy, but not yet; and give up your ſelves to the Lord next week, next mouth, or next year; for that God that hath promiſed you mercy, and favour, upon the day of your return, he hath not promiſed to prolong your lives till that day comes, when a Souldier was brought before Lamacus a Commander, for a miſ-behaviour, and pleaded he would do ſo no more, Lamacus anſwered (non licet in bello his peccare) no man muſt offend twice in War; So God (eſpecially in theſe Goſpel days, wherein the motions of Divine juſtice are more ſmart and quick, than in former days) happily will not ſuffer men twice to neglect the day of grace, Heb. 3.2.and let ſlip the ſeaſons of mercy.
Ah young men! young men, you ſay you will bee good towards the Lord before you die, but if you are not good towards the Lord to day, you may dye to morrow; nay juſtice may leave him to bee his own executioner to morrow, who will not repent, nor ſeek the Lord to day. Otho the Emperor ſlew himſelf with his own hands, but ſlept ſo ſoundly the night before, Plutarch reporteth the like of Cato.that the grooms of his Chamber heard him ſnort.
Young men, I will ſuppoſe you to be good accountants; now if you pleaſe to count the number, and mark the age of the Sacrifices in the old Teſtament, you ſhall finde more Kids and Lambs offered than Goats, and old Sheep; You have no leaſe of your lives, you are not ſure that you ſhall live to Iſaacks age, Gen. 27.1.to live till your eyes wax dim; you are not ſure that you ſhall live to Jacobs years, and die, Heb. 11.21.leaning upon the top of a ſtaff. Job 36.14.You read of them who die in their youth, and whoſe lives are among the unclean. Slip not the preſent ſeaſon, neglect not this day of grace; let not Satan keep your ſouls and Chriſt any longer aſunder, by telling of you, As out of the boughs of a tree are taken wedges to cleave it in peeces; ſo out of our own luſts Satan works Engines to deſtroy us.that you are too young; that hereafter will bee time enough. Auſtin tells us, that by this very temptation the Devil kept him off from receiving of Chriſt, from cloſing with Chriſt Seven years together: hee could no ſooner think of inquiring after Chriſt, of getting an intereſt in Chriſt, of leaving off his ſinful courſes, &c. but Satan would bee ſtill a ſuggeſting, thou art too young to leave thy drunkenneſs, thou art too young to leave thy Dalilahs, to leave thy Harlots; till at laſt hee cryed out, how long ſhall I ſay it is too ſoon? why may I not repent to day? and lay hold on Jeſus Chriſt to day? &c. Ah young men! this is your day, this is your ſeaſon, if you will not now hearken and obey, you may periſh for ever. Caeſar had a letter given him by Artemidorus, that morning hee went to the Senate, wherein notice was given him of all the conſpiracy of his murtherers; ſo that with eaſe, hee might have prevented his death; but neglecting the reading of it, was ſlain; hee ſlipt his ſeaſon, and dyes for it. Ah! how many for ſliping gracious ſeaſons and opportunities have died for ever? Soul-opportunities are more worth than a thouſand worlds; mercy is in them, grace and glory is in them, heaven and eternity is in them.
Fifthly, To provoke you to bee good betimes, conſider, how juſt it is with God to reſerve the dregs of his wrath for them, who reſerve the dregs of their dayes for him: how can a husband embrace that wife in her old age, who hath ſpent all the time of her youth, in following after ſtrangers? Will any man receive ſuch into his ſervice, who hath all their dayes ſerved his enemies? and received ſuch wounds, blows, and bruſes, that renders them unfit for his ſervice?
Ah young men! young men, Deut. 32.6.do not thus fooliſhly and unwiſely requite the Lord, for all his patient waiting, his gracious wooing, and his merciful dealing with you. Ah! do not put off God to old age, Multa ſenem circumveniunt incommoda. Horatius. Many are the inconveniences that do encompaſs an old man.for old, lame, and ſick Sacrifices rarely reach as high as Heaven. Is not old age very unteachable; in old age are not men very unapt to take in, and as unapt to give out? In old age (oftentimes) men are men, and no men, they have eyes, but ſee not, ears, but hear not, tongues, but ſpeak not, feet, but walk not. An aged man is but a moving Anatomy, or a living Mortuary; now how unlovely, how uncomely, how unworthy, nay, how incenſing, how provoking a thing muſt this needs bee, The reproach of the evil of wickedneſſe is not to bee added to old age (Solet enim ſenectus eſſe deformis, infirma, oblivioſa, edeutula, lueroſa, indocilis, & moleſta) ſaith Plutarch, in Apothegm. Rom. For old age uſeth to be deformed, weak, forgetful, toothleſſe, covetous, unteachable, unquiet.when men will dally with God, and put him off till their doting dayes have overtaken them; till their ſpring is paſt, their Summer overpaſt, and they arrived at the fall of the leaf, yea till winter colour have ſtained their heads with gray and hoary hairs. How provoking this is, you may ſee in thoſe ſad words of Jeremiah, Jer. 22.21, 22. I ſpake unto thee in thy proſerity, but thou ſaid'ſt, I will not hear; this hath been thy manner from thy youth, that thou obeyeſt not my voice: But will God put up this at their hands? no, therefore it follows in the next verſe, Surely thou ſhalt bee aſhamed and confounded for all thy wickedneſſe.
Oh that young men would let this Scripture lye warm every morning upon their hearts, that ſo they may not dare to put off God, and provoke him to their own confuſion; though you are young and in your ſtrength, yet, are you ſtronger than God; can you make your party good with him? if you will needs bee a provoking, provoke them that are your matches, and do not contend with him that is mightier than you, that can command you into nothing, or into Hell at pleaſure.
Sixthly, conſider, that the ſooner you are good on earth, the greater will bee your reward in Heaven; the ſooner you are gracious, Pſal. 58.11. Gen. 15.1. Pſal. 19.11.the more at laſt you will bee glorious; you read in the Scripture of a reward, of a great reward, Matth. 5.12. Heb. 10.35. John 2.8.and of a full reward; now thoſe that are good betimes, that know, ſeek, ſerve, and love the Lord in the ſpring, and morning of their youth, they are in the faireſt way of gaining the greateſt, and the fulleſt reward.
And this I ſhall make clear by that which follows.
Firſt, The ſooner any man begins to bee really good, the more good hee will do in this world. Now the more good any man doth on earth, the more glory hee ſhall have in Heaven. Therefore my beloved Brethren, 1 Cor. 15.58.bee yee ſtedfaſt, unmoveable, alwaies abounding in the work of the Lord, foraſmuch as you know, that your labour is not in vain in the Lord. Mans wages, mans reward ſhall bee according to his works; hee that doth moſt work here, ſhall have moſt reward hereafter. God will at laſt proportion the one to the other, 2 Cor. 9.6.the reward to the work. Hee which ſoweth ſparingly, ſhall reap ſparingly, and hee which ſoweth bountifully, ſhall reap bountifully. Though no man ſhall bee rewarded for his works; yet God will at laſt meaſure out happineſſe, and bleſſedneſſe to his people, Rom. 2.5, 6, 7.according to their ſervice, faithfulneſſe, diligence, and work in this world. Grace is glory in the bud, and glory is grace at the full; glory is nothing elſe but a bright conſtellation of graces, happineſſe, nothing but the quinteſſence of holineſſe. Grace and glory differ (non ſpecie, ſed gradu) in degree, not kind, as the learned ſpeak. Grace and glory differ very little, the one is the ſeed, the other is the flower; grace is glory militant, and glory is grace triumphant; and a man may as well plead for equal degrees of grace in this world, as hee may plead for equal degrees of glory in the other world. Surely the more grace here, the more glory hereafter; and the more work Chriſtians do on earth, the more glory they ſhall have in Heaven; and the ſooner men begin to bee good, the more good they will do in this world, and the more they do here, the more they ſhall have hereafter. Philoſophers ſeem to weigh our vertues with our vices, and according to the preponderation of either, denominate us good, or bad, and ſo deliver us up to reward or puniſhment.
No man can commend good works magnificently enough, (ſaith Luther) for one work of a Chriſtian is more precious than Heaven and Earth, and therefore all the world cannot ſufficiently reward one good work. And in another place ſaith the ſame Author, If I might have my deſire, I would rather chuſe the meaneſt work of a Country Chriſtian (or poor maid) than all the victories and triumphs of Alexander the great, and of Julius Caeſar.
And again, whatſoever the Saints do, though never ſo ſmall and mean, it is great and glorious, becauſe they do all in faith, and by the word, ſaith the ſame Author. To prevent miſtakes you muſt remember that the works that Jeſus Chriſt will reward at laſt, are ſupernatural works; they are 1 Works of God, 2 Wrought from God, 3 For God, 4 In God, 5 According to God; they are works that flow from ſupernatural principles; and they are directed to ſupernatural ends, and performed in a ſupernatural way; now the ſooner a man begins to bee good, the more hee will abound in theſe good works, and the more doubtleſs any man abounds in ſuch good works on earth; the greater reward hee ſhall have in heaven; yet it muſt not bee forgotten, that the beſt actions; the beſt works of Hypocrites, and all men out of Chriſt, are but (ſplendida peccata) fair and ſhining ſins, beautiful abominations. And as the Phenix in Arabia gathers ſweet odoriferous ſticks together, and then blows them with her wings, David made uſe of his bow, but did not truſt to his bow. The Dove made uſe of her wings, but did not truſt in her wings, but in the Ark.and burns her ſelf with them; ſo many a carnal profeſſor, burns himſelf with his own good works, that is, by his expecting and truſting to receive that by his works, that is only to bee received and expected from Jeſus Chriſt. Though all that man can do towards the meriting of Heaven, is no more than the lifting up of a feſtraw towards the meriting of a Kingdome; yet ſuch a proud peece man is, that hee is ready enough to ſay with proud Vega (Coelum gratis non accipiam) I wil not have Heaven of free coſt. Merces non eſt debita, ſed gratuita.A proud heart would fain have that of debt, which is meerly of grace, and deſires that to bee of purchaſe, which God hath intended to bee of free mercy; which made one to lay, that hee would ſwim through a Sea of Brimſtome, that hee might come to Heaven at laſt; but hee that ſwims not thither through the Sea of Chriſts blood, ſhall never come there; man muſt ſwim thither, not through brimſtone, but through blood, or hee miſcarries for ever.
2 Again, the ſooner a man begins to bee good, the more ſerviceable hee will bee to others, and the more hee will provoke others to good; now all the good that you provoke others to, by counſel, or carriage, ſhall bee put down to your account (as all the ſins that men provoke others to, is put down to their accounts: 2 Sam. 12.8.9 Iſa. 38.3 Neh. 13.14.David did but ſend a Letter concerning the death of Uriah, and the charge commeth, thou haſt ſlain Uriah with the Sword) the more I ſtir up others to ſow, the more at laſt I ſhall reap; the ſooner a man beginnes to bee good, the more good hee will do, the more ſerviceable he will bee in the Town or City where hee dwells, in the family where he lives, among his relations (wife, children, kindred, ſervants, &c.) with whom hee converſes.
The ſooner a man beginnes to be gracious, Syneſius ſpeaks of ſome who having a treaſure of rare abilities in them, would as ſoon part with their hearts as their conceptions, but ſuch are rather monſters than men.the ſooner and the more uſeful will his arts, his parts, his gifts, his graces, his mercies, his experiences, his life, his labours, his prayers, his counſels, his examples, be, to all that are with him, to all that are about him.
Lilmod Lelammed, we therefore learn that we may teach, is a Proverb among the Rabbins. And I do therefore lay in, and lay up (ſaith the Heathen) that I may draw forth again, and lay out for the good of many.
Ah! Young men, Young men, as you would be uſeful and ſerviceable to many, begin to be good betimes, and to lay in, and lay up, and lay out betimes, for the profit and advantage of others. Auguſtin accounted nothing his own, that he did not communicate to others. The Bee doth ſtore her hive out of all ſorts of Flowers, for the common benefit. Tis a baſe and unworthy ſpirit, for a man to make himſelf the centre of all his actions; The very Heathen man could ſay, that a mans Countrey, and his friends, and others, challenge a great part of him; And indeed the beſt way to do our ſelves good, is to be a doing good to others, the beſt way to gather, is to ſcatter; Memorable is the ſtory of Pyrhias a Merchant of Ithaca, who at Sea eſpying an aged man, a Captive in a Pyrates ſhip, took compaſſion of him, and redeemed him, and bought his Commodities which the Pyrate had taken from him, which were certain barrels of pitch; The old man perceiving, that not for any good ſervice hee could do him, nor for the gain of that commodity, but meerly out of charity and pitty he had done this, diſcovered a great maſs of treaſure hidden in the pitch; whereby the Merchant in a very ſhort time became very rich, at which very time God made that word good, Hee that ſoweth liberally; 2 Cor. 9.6ſhall reap liberally, and that word, The liberal ſoul ſhall bee made fat, Prov. 11.25and that word, The liberal deviſeth liberal things, Iſa. 32.8and by liberal things ſhall he ſtand. It is fabled of Midas, that what ever he touched he turned it into Gold, it is certain that a liberal hand, a liberal heart turns all into gold, into gain, as Scripture and experience do abundantly evidence: now if you put all theſe things together, nothing is more evident, than that thoſe that begin to be good betimes, are in the ready way, the high way to be high in heaven, when they ſhall ceaſe from breathing on earth; and therefore young men as you would bee high in heaven, as you would have a great reward, a full reward, a maſſie weighty Crown, O labour to be good betimes! labour to get acquaintance with the Lord, and an intereſt in the Lord, in the ſpring and morning of your days.
The ſeventh Motive or conſideration to provoke and incite you to bee good betimes, is, to conſider that the Lord is very much affected, and taken with your ſeeking of him, and following after him in the ſpring and morning of your youth. Go, and cry in the ears of Jeruſalem, ſaying, I remember thee, Jer. 2.2the kindneſs of thy Youth, the love of thine eſſpouſals, when thou wenteſt after mee in the wilderneſſe, in a land that was not ſown.
Ah! how kindly, how ſweetly did the Lord take this at their hands, that they followed him in their youth, while their bones were full of marrow, while they were ſtrong and fit for ſervice, while nature was freſh, lively and vigorous: In the Law God called for the firſt of all things; Exod. 23.19hee required not only the firſt fruits, but the very firſt of the firſt; The firſt of the firſt-fruits of thy land, thou ſhalt bring into the houſe of the Lord thy God. God is the firſt being, the firſt good, and therefore deſerves the firſt of the firſt; and the beſt of the beſt; Tis truely ſaid of God that he is Omnia ſu per omnia.the firſt and the beſt is not too good for him, who is goodneſs it ſelf, God in that of Leviticus 2.14. is ſo paſſionately ſet upon having the firſt of the firſt, that he will not ſtay till the green ears of Corn be ripe, but will have the green ears of corn dryed in the fire, leaſt he ſhould looſe his longing.
As many young women, and ſickly children cannot ſtay till the fruit be ripe, but muſt have it while it is green, even ſo ſaith God, my heart, my deſires, are ſo vehemently ſet upon the firſt fruits, the firſt things, that I cannot ſtay, I cannot ſatisfie my ſelf without them, and what would God teach us by all this, but to ſerve him with the firſt-fruits of our age, the prim-roſe of our child-hood, the morning of our youth. God hath given you of the beſt, do not put him off with the worſt, with the worſt of your time, the worſt of your days, the worſt of your ſtrength, leaſt he ſwear in his wrath, that you ſhall never enter into his reſt.
The eighth Motive or Conſideration to provoke you to bee good betimes, to ſeek and ſerve the Lord in the morning of your youth, is, Early Converts will never have cauſe to ſay, as that deſpairing Pope ſaid, the Croſs could do him no good, becauſe he had ſo often ſold it away.to conſider that this may bee a ſpecial means to prevent many black temptations, and an encouragement to withſtand all temptations that you may meet with from a tempting Devil, and a tempting World; an early turning to the Lord will prevent many temptations to deſpair, many temptations to neglect the means openly, to deſpiſe the means ſecretly: many temptations about the being of God, the goodneſſe, faithfulneſſe, truth, and juſtice of God; temptations to deſpair, temptations to lay violent hands on a mans ſelf: temptations to queſtion all that God hath ſaid, and that Chriſt hath ſuffered, ariſes many times from mens delaying and putting off of God to the laſt, all which, with many others; are prevented by a mans ſeeking and ſerving of the Lord in the ſpring and morning of his youth. It is reported of the Harts of Scythia, that they teach their young ones to leap from bank to bank, from rock to rock, from one turfe to another (by leaping before them) by which means when they are hunted, no beaſt of prey can ever take them; ſo when perſons exerciſe themſelves in godlineſs, when they are young, when they leap from one meaſure of holineſs to another, when they are in the morning of their days, Satan that mighty hunter after ſouls, may purſue them with his temptations, Heb. 11 Gen. 39 Dan. 31. ult.but hee ſhall not overtake them, he ſhall not prevail over them. As you ſee in Moſes, Joſeph, Daniel, and the three children, theſe knew the Lord, and gave up themſelves to the Lord in the prime, and Prime-roſe of their Youth, and theſe were all temptation-proof; Satan and the World purſued them, but could not overtake them, when the Devill and the World had done their worſt, the young mens bows abode in ſtrength, Gen. 49.23, 24and their hands (to reſiſt) were made ſtrong by the hands of the mighty God of Jacob, Ego non ſum ego, ſaid that young convert when tempted, I am not the man that I was.
Luther tells of a young Virgin that uſed to reſiſt all temptations with this, Chriſtianus ſum, I am a Chriſtian. Early Converts may ſay when tempted, as hee, tell mee not Satan what I have been, but what I am and will bee; or as hee in the like caſe, whatſoever I was, Bernard. Beza.I am now in Chriſt, a new creature, and that is it which troubleth thee; or, as hee, Auguſtin. Such as thou art now, I was once, but ſuch as I am now, thou wilt never be, ſaid Diogenes to a baſe fellow that told him, he had once been a forger of money.the more deſperate my diſeaſe was, the more I admire the Phyſitian. Yea thou mayeſt yet ſtrain it a peg higher, and ſay the greater my ſins were, the greater is my honor. As the Devils which once Mary Magdalen had, are mentioned for her glory: when Pyrrhus tempted Fabritius the firſt day with an Elephant, ſo huge and monſtrous a beaſt as before hee had not ſeen, the next day with money and promiſes of honour; hee anſwered, I fear not thy force, I am too wiſe for thy fraud.
Ah! Young men, Young men, as you would be free from the ſaddeſt and darkeſt temptations, and as you would be armed againſt all temptations, O labour as for life, to be good betimes, ſeek and ſerve the Lord in the morning of your Youth, no way like this for the preventing earthquakes, heart-quakes, ſtormy days, and winter nights, &c.
The ninth Motive or Conſideration to ſtir up young men to be good betimes, to ſeek and ſerve the Lord in the ſpring and morning of their youth, is, to conſider the worth and excellency of ſouls.
A ſoul is a ſpiritual immortal ſubſtance, Luk. 23.43 Mat. 10.28 Act. 7. ult.it is capable of the knowledge of God, it is capable of union with God, of communion with God, Phil. 1.23and of a bleſſed and happy fruition of God.
Chriſt left his fathers boſome for the good of ſouls; Heb. 2.13, 14, 15, 16he aſſumed mans nature for the ſalvatition of mans ſoul; Chriſt prayed for ſouls, he ſweat for ſouls, he wept for ſouls, hee bled for ſouls, Iſa. 63.3, 4he hung on the Croſs for ſouls, he trode the Wine-Preſs of his fathers wrath for ſouls, he dyed for ſouls; hee roſe again from death for ſouls, Ioh. 14.1, 2, 3he aſcended for ſouls, he intercedes for ſouls, and all the glorious preparations that he hath been a making in heaven this ſixteen hundred years, is for ſouls.
Ah! young men, young men, do not play the Courtier with your precious ſouls, the Courtier doth all things late, hee riſes late, dines late, ſups late, goes to bed late, repents late.
Ah Sirs! the good of your ſouls is before all, and above all other things in the World, to be firſt regarded and provided for' and that partly becauſe, O anima Dei in ſignita imagine, deſponſata fide, donata ſpiritu, Bern.it is the beſt and more noble part of man, and partly becauſe therein moſtly, and properly is the Image of God ſtampt, and partly becauſe it is the firſt converted, and partly becauſe it ſhall be the firſt, and moſt glorified.
Ah! Young men, Young men, if they bee worſe than Infidels, 1 Tim. 5.8that make not proviſion for their families, what monſters are they, that make not proviſion for their own ſouls? this will bee bitterneſs in the end.
Caeſar Borgias being ſick to death, lamentingly ſaid, when I lived I provided for every thing but death, now I muſt dye, and am unprovided to dye, this was a dart at his heart, and it will at laſt be a dagger at yours, who feaſt your bodies, but ſtarve your ſouls; who make liberal proviſion for your ignoble part, but no proviſion for your more noble part; If they deſerve a hanging, who feaſt their ſlaves, and ſtarve their Wives; that make proviſion for their enemies, but none for their friends; James 4.2, 3 Hoſ. 7.13, 14how will you eſcape hanging in hell, who make proviſion for every thing, yea for your very luſts, but make no proviſion for your immortal ſouls? Wee hate the Turks for ſelling Chriſtians for Slaves, and what ſhall we think then of thoſe who ſell themſelves, their precious ſouls for toyes and trifles that cannot profit, who practically ſay, Callenuceus relates this ſtory.what once a prophane Noble man of Naples verbally ſaid, viz. that hee had two ſouls in his body, one for God, and another for whoſoever would buy it.
Ah young men, young me…! do not pawn your ſouls, do not ſell your ſouls, do not exchange away your ſouls, do not trifle and fool away your precious ſouls, they are Jewels more worth than a thouſand worlds, yea than Heaven and earth; if they are ſafe, all is ſafe; but if they are loſt, all is loſt; God, loſt, and Chriſt loſt, and the ſociety of glorious Angels and bleſſed Saints loſt, and Heaven loſt, and that for ever. Grandenſis tells of a woman that was ſo affected with ſouls miſcarryings, that ſhee beſought God to ſtop up the paſſage into Hell with her ſoul and body, that none might have entrance.
Ah! that all young perſons were ſo affected with the worth and excellency of their ſouls, and ſo allarmed with the hazzard and danger of looſing their ſouls, as that they may in the ſpring and morning of their dayes, enquire after the Lord, and ſeek him, and ſerve him with all their might, that ſo their precious and immortal ſouls may bee ſafe and happy for ever; but if all this will not do, then in the laſt place
Tenthly, Conſider, young men, that God will at laſt bring you to a reckoning, hee will at laſt bring you to judgement. Rejoyce, O young man in thy youth, Eccleſ. 11.9.and let thy heart chear thee in the dayes of thy youth, and walk in the wayes of thine heart, and in the ſight of thine eyes; but know thou, that for all theſe things, God will bring thee unto judgement. In theſe words you have two things, 1 An ironical conceſſion, hee bids him rejoyce, &c. hee yeelds him what hee would have by an irony, by way of mockage, and bitter ſcoff. Now thou art young, and ſtrong, lively, and luſty, and thy bones are full of marrow; thou art reſolved to bee proud, and ſcornful, to indulge the fleſh, and to follow thy delights, and pleaſure; well take thy courſe if thou dareſt, or if thou haſt a minde to it, Hierom ſtill thought that that noiſe was in his ears (ſurgite mort…i, & venite ad judicium) ariſe you dead, and come to judgement.if thy heart bee ſo ſet upon it. Rejoyce in thy youth, &c. The ſecond is a commination, or a ſad and ſevere praemonition. But know thou, that for all theſe things, God will bring thee into judgement; will bring thee, theſe words import two things, firſt, the unwillingneſſe of youth to come to judgement; ſecondly, the unavoidableneſs that youth muſt come to judgement; but how ſoon you ſhall bee brought to judgement, is only known to God.
Auguſtine confeſſes in one of his books, that as long as his conſcience was gnawed with the guilt of ſome youthful luſt, hee was once inſnared with, the very hearing of a day of judgement, was even a Hell to him.
Hiſtories tell us of a young man, who being for ſome capital offence condemned to dye, grew gray in one nights ſpace, and was therefore pittied, and ſpared.
Ah young men! young men, that the ſerious thoughts of this great day, might put you upon breaking off the ſins of your youth; and the dedicating of your ſelves to the knowledge, love, and ſervice of the Lord, in the ſpring and flower of your dayes. An young men, conſider the errours of your lives, the wickedneſſe of your hearts, the ſinfulneſſe of your wayes, and that ſtrickt account that ere long you muſt bee brought to before the Judge of all the World.
The Heathens themſelves had ſome kinde of dread, and expectation of ſuch a day; and therefore when Paul ſpake of judgement to come, Felix trembled, though a Heathen. The bringing into judgement is a thing which is known by reaſon, Act. 24.25. The Philoſophers had ſome dreames of a ſevere day of accounts; as appeareth by Plato's Gorgi, as many paſſages in Tully, &c.and is clear by the light of nature; wherefore in Auſtria one of the Nobles dying, who had lived fourſcore and thirteen years, and had ſpent all his life in pleaſures and delights, never being troubled with any infirmity, and this being told to Frederick the Emperour, from hence ſaith hee, wee may conclude the ſouls immortality; for if there bee a God that ruleth this world (as Divines and Philoſophers do teach) and that hee is juſt, no one denyeth, ſurely there are other places to which ſouls aſter death do go, Eneas Sylvius.and do receive for their deeds, either reward, or puniſhment, for here wee ſee, that neither rewards are given to the good, nor puniſhments to the evil.
Ah young men! 2 Cor. 5.9, 10, 11.knowing therefore the terrour of the Lord, and the terrour of this day, Oh that you would bee perſwaded to flee from the wrath to come, to caſt away the Idols of your ſouls, to repent and bee converted in the Prim-roſe of your youth, that your ſins may bee blotted out when the times of refreſhing ſhall come from the preſence of the Lord, Act. 3.19.or elſe woe, woe to you that ever you were born. I have read a ſtory of one, who being riſen from the dead, and being asked in what condition hee was, hee made anſwer, no man doth beleeve, no man doth beleeve, no man doth beleeve. And being further asked what he meant by that repetition, hee anſwered, no man doth beleeve, how exactly God examineth, how ſtrictly God judgeth, how ſeverely hee puniſheth. Oh that the waies of moſt young perſons did not declare to all the world that they do not, and that they will not beleeve the dead, and terrour of that day that will admit of no plea, nor place for Apology, or appeal; The Turks have a tradition, and frantick opinion, that wicked men ſhall at the great day carry their ſins in latchels after their Captain Caine, but well would it bee for them, if this ſhould bee all their puniſhment in that great day.the higheſt and laſt Tribunal can never bee appealed from, or repealed.
Now if for all that hath been ſaid, you are reſolved to ſpend the flower of your daies, and the prime of your ſtrength, in the ſervice of ſin and the world, then know, that no tongue can expreſs, no heart can conceive that trouble of mind, that terrour of ſoul, that horror of conſcience that fear and amazement, that weeping and wailing, that crying and roaring, that ſighing and groaning, that curſing and banning, that ſtamping and tearing, that wringing of hands, and gnaſhing of teeth, that ſhall certainly attend you, when God ſhall bring you into judgement for all your looſneſſe, and lightneſſe, for all your wickedneſſe, and wantonneſſe, for all your prophaneneſs, and baſeneſſe, for all your neglect of God; your grieving the comforter, your trampling under foot the blood of a Saviour, for your diſpiſing of the means, for your prizing Earth above Heaven, and the pleaſures of this world, above the pleaſures that bee at Gods right hand.Chryſoſteme ſpeaking of this day, ſaith, for Chriſt at this day to ſay, depart from mee, is a thing more terrible than a thouſand hells, Chryſoſt. Hom—ad Pop. Antioch.
Oh how will you wiſh in that day when your ſins ſhall bee charged on you, when juſtice ſhall bee armed againſt you, when conſcience ſhall bee gnawing within you, when the world ſhall bee a flaming fire about you, when the gates of Heaven ſhall bee ſhut againſt you, and the flame of Hell ready to take hold of you, when Angels and Saints ſhall ſit in judgement upon you, and for ever turn their faces from you, when evil ſpirits ſhall be terrifying of you, and Jeſus Chriſt for ever diſowning of you, how will you (I ſay) wiſh in that day that you had never been born, or that you might now bee unborn, or that your mothers wombs had proved your Tombs? O how will you then wiſh to bee turned into a bird, a beaſt, a ſtock, a ſtone, a Toad, a Tree! O that our immortal ſouls were mortal, O that wee were nothing, Joan Damaſc. et Author. Anonym. de quat. Noviſs. Impr…ſſ. Daven. Anno. 1494.O that we were any thing but what we are.
I have read a remarkable ſtory of a King, that was heavy and ſad, and wept, which when his brother ſaw, hee asked him why hee was ſo penſive? becauſe (ſaith hee) I have judged others, and now I muſt bee judged my ſelf; And why (ſaith his brother) do you ſo take on for this, it will (hapily) bee a long time ere that day come, and beſides that, it is but a flight matter. The King ſaid little to it for the preſent. Now it was a cuſtome in that Countrey when any had committed Treaſon, there was a Trumpet ſounded at his door in the night time, and hee was next day brought out to bee executed, now the King commanded a Trumpet to bee ſounded at his brothers door in the night time, who awakening out of his Sleep, when hee heard it, aroſe, and came quaking and trembling to the King; How now ſaith the King, whats the matter you are ſo affrighted, I am ſaith hee attached of Treaſon, and next morning I ſhall bee executed, why ſaith the King to him again, are you ſo troubled at that, knowing that you ſhall bee judged by your Brother, and for a matter that your Conſcience tells you, you are clear off, How much more therefore may I bee afraid, ſeeing that God ſhall judge mee, and not in a matter that my conſcience frees mee off, but of that whereof I am guilty; and beſide this, if the worſt come, is but a temporary death you ſhall dy, but I am liable to death eternal both of body and ſoul. I will leave the Application to thoſe young perſons, that put this day afar off, and whom no arguments will move to bee good betimes, and to acquaint themſelves with the Lord in the morning of their youth.
But now to thoſe young men and women who beginne to ſeek, ſerve, and love the Lord in the Primeroſe of their days, the day of judgement will be to them (melodia in aure, ubilum in corde) like muſick in the ear and a jubilee in the heart, Act. 3.19, 20, 21, 22. Mic. 7.7, 8, 9, 10, 11. Rev. 19.6, 7, 8, 9, 10. Mat. 25.34. to v. 41.this day will be to them, a day of refreſhing, a day of redemption, a day of vindication, a day of coronation, a day of Conſolation, a day of Salvation, it will bee to them a marriage day, a harveſt day, a pay day, now the Lord will pay them for all the Prayers they have made, for all the Sermons they have heard, for all the tears they have ſhed, in this great day Chriſt will remember all the individual offices of love and friendſhip ſhewed to any of his, now hee will mention many things for their honor and comfort that they never minded, now the leaſt and loweſt acts of love and pity towards his, ſhall bee interpreted as a ſpecial kindneſſe ſhewed to himſelf. Now the Crown ſhall bee ſet upon their heads, 2 Tim. 4.8 Mal. 3.17, 18and the Royall Robe put upon their backs, now all the World ſhall ſee that they have not ſerved the Lord for naught: Now Chriſt will paſs over all their weakneſſes, and make honorable mention of all the ſervices they have performed, of all the mercyes they have improved, and of all the great things that for his name and glory, they have ſuffered,
Queſt. But here an apt queſtion may be moved. viz. Whether at this great day, the ſinnes of the Saints ſhall bee brought into the judgement of Diſcuſſion and diſcovery or no, whether the Lord will in this day publikely manifeſt, proclaim, and make mention of the ſins of his people, or no?
I humbly judge according to my preſent light, that he will not; and my reaſons for it are theſe, viz.
The firſt is drawn from Chriſts judicial proceedings in the laſt day, ſet down largely and clearly in the 25 of Matthew, where hee inumerateth only the good works they had done, but takes no notice of the ſpots and blots, Deut. 3.2, 4, 5, 6of the ſtaines and blemiſhes, of the infirmities, and innormities, of the weakneſſes and wickedneſſes of his people. My
Second Reaſon is taken from Chriſts vehement proteſtations that they ſhall not come into judgement, Vide Aquin. 87. Suppl. Eſt. in l. 4. Sendiſt. 47.John 5.24. Verily, verily, I ſay unto you, he that heareth my Word, and beleeveth on him that ſent mee, hath everlaſting life, and ſhall not come into condemnation: but is paſſed from death unto life. Thoſe words ſhall not come into condemnation, are not rightly tranſlated, the Original is foreign ſhall not come into judgement, not into damnation, as you read it in all your Engliſh books, I will not ſay what ſhould put men upon this expoſition rather than a true Tranſlation of the Original word: further, it is very obſervable, that no Evangeliſt uſeth this double aſſeveration but John, and hee never uſeth it but in matters of greateſt weight and importance, John 1.51. ch. 3.3.11. ch. 6.20.32.47.53. &c.and to ſhew the earneſtneſs of his ſpirit, and to ſtirre us up to better attention, and to put the thing aſſerted out of all queſtion, and beyond all contradiction; as when wee would put a thing for ever out of all queſtion, wee do it by a double aſſeveration, verily verily, tis ſo, &c.
Thirdly, Becauſe his not bringing their ſinnes into judgement, doth moſt and beſt agree with many precious and glorious expreſſions that wee finde ſcattered (as ſo many ſhining ſparkling Pearls) up and down in Scripture, as
Firſt, With thoſe of Gods blotting out the ſinnes of his People, Iſa. 43.25I even I am hee that blotteth out thy tranſgreſſions for my own ſake, Iſa. 44.22and will not remember thy ſinnes. I have blotted out as a thick cloud, thy tranſgreſſions, and as a cloud thy ſins. Who is this that blots out tranſgreſſions? hee that hath the keyes of heaven and hell, at his Girdle, that opens and no man ſhuts, that ſhuts and no man opens, he that hath the Power of life and death, of condemning and abſolving, of killing and of making alive, hee it is that blots out tranſgreſſions; if an under officer, ſhould blot out an inditement, that perhaps might do a man no good, a man might for all that bee at laſt caſt by the Judge; but when the Judge or King ſhall blot out the indictment with their own hand, then the indictment cannot return, now this is every beleevers caſe, and happineſs.
Secondly, to thoſe glorious expreſſions, of Gods not remembring of their ſinnes any more, Iſa. 43.25. And I will not remember thy ſins; And they ſhall teach no more every man his neighbour, Jer. 31.34and every man his brother, ſaying, know the Lord, for they ſhall all know mee from the leaſt of them, to the greateſt of them, ſaith the Lord, for I will forgive their iniquity, and I will remember their ſinne no more. So the Apoſtle, Heb. 8.12for I will bee merciful to their unrighteouſneſſe, and their ſinnes, and their iniquities will I remember no more. And again the ſame Apoſtle ſaith, This is the covenant that I will make with them. after thoſe days, ſaith the Lord, Heb. 1….17: That which Cicero ſaid flatteringly of Caeſar, is truly affirmed of God. Nihil obliviſci ſolet praeter injurias, he forgetteth nothing but the wrongs that daily are done him by his.I will put my laws into their hearts, and in their minds will I write them: and their ſinnes and iniquities will I remember no more. The meaning is, their iniquities ſhall quite bee forgotten, I will never mention them more, I will never take notice of them more, they ſhall never hear more of them from mee, though God hath an iron memory to remember the ſinnes of the wicked, yet he hath no memory to remember the ſins of the righteous.
Thirdly, His not bringing their ſinnes into judgement, doth moſt and beſt agree with thoſe bleſſed expreſſions, of his caſting their ſinnes into the depth of the Sea, and of his caſting them behind his back. Mich. 7.19Hee will turn again, hee will have compaſſion upon us, hee will ſubdue our iniquities, and thou wilt caſt all their ſinnes into the depths of the Sea, where ſinne is once pardoned, the remiſſion ſtands never to be repeated, pardoned ſinnes ſhall never come in account againſt the pardoned man, before God any more, for ſo much doth this borrowed ſpeech import, if a thing were caſt into a River, it might bee brought up again, or if it were caſt upon the ſea, it might be diſcerned, and taken up again, but when it is caſt into the depths, the bottome of the Sea, it can never bee boyed up again.
By the Metaphor in the Text, the Lord would have us to know, that ſinnes pardoned ſhall riſe no more, they ſhall never be ſeen more, they ſhall never come on the account more, hee will ſo drown their ſinnes, that they ſhall never come up before him the ſecond time; And ſo much that other Scripture imports. Iſa. 38.17Behold for peace I had great bitterneſs, but thou haſt in love to my ſoul delivered it from the pit of corruption; for thou haſt caſt all my ſins behinde thy back: theſe laſt words are a borrowed ſpeech taken from the manner of men, who are wont to caſt behinde their backs, ſuch things as they have no minde to ſee, regard, or remember. A gracious ſoul hath alwayes his ſins before his face (I acknowledge my tranſgreſſions, Pſal. 51.3.and my ſin is ever before mee;) and therefore no wonder if the Lord caſt them behinde his back. The Father ſoon forgets, and caſts behinde his back thoſe faults that the child remembers, and hath alwaies in his eyes; ſo doth the Father of ſpirits.
Fourthly, His not bringing their ſins into judgement, doth beſt agree with that ſweet, and choice expreſſion of Gods pardoning the ſins of his people; And I will cleanſe them from all their iniquity, Jer. 33.8.whereby they have ſinned againſt mee; and I will pardon all their iniquities, whereby they have ſinned, and whereby they have tranſgreſſed againſt mee. So Micha. Who is a God like unto thee that pardoneth iniquity, and paſſeth by the tranſgreſſion of the remnant of his heritage (as though hee would not ſee it, Mic. 7.18.but wink at it) hee retaineth not his anger for ever, becauſe hee delighteth in Mercy. The Hebrew word (Noſe from Naſa) that is here rendred pardoneth, ſignifies a taking away; when God pardons ſin, hee takes it ſheere away; that if it ſhould bee ſought for, yet it could not bee found, as the Prophet ſpeaks; In thoſe daies, and in that time, Jer. 50.20.ſaith the Lord, the iniquity of Iſrael ſhall bee ſought for, and there ſhall bee none; and the ſins of Judah, and they ſhall not bee found, for I will pardon them whom I reſerve; and thoſe words, and paſſeth by, in the (aforecited) ſeventh of Micha, foreignand the 18. according to the Hebrew (Vegnober Gnal) is, Gnabar hee paſſed over.and paſſeth over; God paſſeth over the tranſgreſſion of his heritage; that is, hee takes no notice of it, as a man in a deep muſe, or as one that hath haſte of buſineſſe, ſeeth not things before him, his mind being buſied about other matters, hee neglects all to minde his buſineſſe. As David, when hee ſaw in Mephiboſheth the feature of his friend Jonathan, took no notice of his lameneſſe, or any other defect, or deformity. So God beholding in his people the glorious image of his Son, winks at all their faults and deformities, which made Luther ſay, do with mee what thou wilt, ſince thou haſt pardoned my ſin; and what is it to pardon ſin, Iſa. 40.1, 2.but not to mention ſin.
Fifthly, in his not bringing their ſins into the Judgement of diſcuſſion, and diſcovery, doth beſt agree to thoſe expreſſions of forgiving, and covering, Bleſſed is hee whoſe tranſgreſſion is forgiven, whoſe ſin is covered. Pſal. 32.1.In the original it is in the plural. Bleſſedneſſes, loe, here is a plurality of bleſſings, a chain of pearls.
The like expreſſion you have in the 85. Pſalm and the 2. verſ. Thou haſt forgiven the iniquity of thy people, thou haſt covered all their ſin. Selah. For the underſtanding of theſe Scriptures aright; take notice that to cover, is a Metaphorical expreſſion; covering is ſuch an action, Sic velantur, ut in judicio non revelentur.which is oppoſed to diſcloſure; to bee covered, is to bee ſo hid and cloſed, as not to appear. Some make the Metaphor from filthy loathſome objects, which are covered from our eyes, as dead carkaſſes are buried under the ground; ſome from garments, that are put upon us to cover our nakedneſs, others from the Egyptians that were drowned in the red Sea, and ſo covered with water; others from a great gulf in the earth, that is filled up and covered with earth, injected into it: And others make it in the laſt place an alluſive expreſſion to the Mercy-ſeat, over which was a covering, now all theſe Metaphors in the general tend to ſhew this, that the Lord will not look, he will not ſee, hee will not take notice of the ſins hee hath pardoned, to call them any more to a judicial account.
As when a Prince reads over many treaſons, and rebellions, and meets with ſuch and ſuch which he hath pardoned, he reads on, he paſſeth by, hee takes no notice of them, the pardoned perſon ſhall never hear more of them, hee will never call him to account for thoſe ſins more. So here, &c. When Caeſar was painted, hee put his finger upon his ſcar, his wart. God puts his fingers upon all his peoples ſcars, and warts, upon all their weakneſſes, and infirmities that nothing can bee ſeen but what is fair and lovely; Thou art all fair, my Love, and there is no ſpot in thee, Can. 4.7.
Sixthly, it beſt agrees to that expreſſion of not imputing of ſin. Pſal. 32.2.Bleſſed is the man to whom the Lord imputeth not iniquity, and in whoſe ſpirit there is no guile. So the Apoſtle in that, Rom. 4.6, 7, 8. now not to impute iniquity, is not to charge iniquity, not to ſet iniquity upon his ſcore, who is bleſſed and pardoned, &c.
Seventhly and laſtly, it beſt agrees with that expreſſion that you have in the 103. Pſalm. and the 11, and 12. verſ. For as the Heaven is high above the Earth, ſo great is his mercy towards them that fear him: As far as the Eaſt is from the Weſt; ſo far hath hee removed our tranſgreſsions from us. What a vaſt diſtance is there betwixt the Eaſt and the Weſt? of all viſible latitudes, this is the greateſt; and thus much for the third Argument. The
Fourth Argument, that prevails with mee to judge that Jeſus Chriſt will not bring the ſins of the Saints into the judgement of diſcuſſion, and diſcovery in the great day, is, becauſe it ſeems unſutable to three conſiderable things, for Jeſus Chriſt to proclaim the infirmities, and miſcarriages of his people to all the world.
Firſt, It ſeems to bee unſutable to the glory and ſolemnity of that day, which to the Saints will bee a day of refreſhing, a day of reſtitution, a day of redemption, a day of coronation, as hath been already proved; now how ſutable to this great day of ſolemnity, the proclamation of the Saints ſins will be, I leave the Reader to judge.
Secondly, It ſeems unſutable to all thoſe near and dear relations, that Jeſus Chriſt ſtands in towards his, Iſa. 9 6. Heb. 2.11, 12 Epheſ. 1.21, 22, Rev. 19.7. John 15.1. John 2.1, 2…hee ſtands in therelation of a Father, a Brother, a head, a Husband, a Friend, an Advocate; now are not all theſe by the law of relations bound rather to hide and keep ſecret (at leaſt from the world) the weakneſſes and infirmities of their near and dear relations, and is not Chriſt? is not Chriſt much more? by how much hee is more a Father, a Brother, a Head, a Husband, &c. in a ſpiritual way than any others can bee in a natural way, &c.
Thirdly; It ſeems very unſutable to what the Lord Jeſus requires of his in this world, the Lord requires that his people ſhould caſt a mantle of love, of wiſdome, of ſilence, and ſecreſie over one anothers weakneſſes and infirmities. Prov. 10.12. 1 Pet. 4.8.Hatred ſtirreth up ſtrifes; but love covereth all ſins; loves mantle is very large; love will finde a hand, a plaiſter to clap upon every ſore. Flavius Veſpaſianus (the Emperour) was very ready to conceal his friends vices, and as ready to reveal their vertues: So is divine love in the hearts of the Saints. If thy Brother offend thee, Mat. 18.15.go and tell him his fault between him and thee alone; if he ſhall hear thee, thou haſt gained thy Brother. As the Pills of reprehenſion are to bee gilded and ſugred over with much gentleneſſe, and ſoftneſſe; ſo they are to bee given in ſecret, tell him between him and thee alone. Tale-bearers, and Tale-hearers are alike abominable, Heaven is too hot, and too holy a place for them, Pſal. 15.3. now will Jeſus Chriſt have us carry it thus towards offending Chriſtians, and will hee himſelf act otherwiſe? nay, is it an evil in us to lay open the weakneſſes and infirmities of the Saints to the world? and will it bee an excellency, a glory, a vertue in Chriſt, to do it in the great day? &c.
A fifth Argument is this, it is the glory of a man to paſſe over a tranſgreſſion. Prov. 19.11.The diſcretion of a man deferreth his anger, and it is his glory to paſſe over a tranſgreſſion; or to paſſe by it, Non amo quenquam niſi offendam, ſaid a Heathen.as wee do by perſons or things, wee know not, or would take no notice of. Now is it the glory of a man to paſſe over a tranſgreſſion, and will it not much more bee the glory of Chriſt, ſilently to paſſe over the tranſgreſſions of his people, in that great day? The greater the treaſons and rebellions are that a Prince paſſes over, and takes no notice of, the more is it his honour, and glory; and ſo doubtleſſe it will be Chriſts in that great day. To paſs over all the treaſons and rebellions of his people, to take no notice of them, to forget them, as well as forgive them.
The Heathens have long ſince obſerved, that in nothing man came nearer to the glory and perfection of God himſelf, than in goodneſs and clemency. Surely if it bee ſuch an honour to man, to paſſe over a tranſgreſſion, it cannot bee a diſhonour to Chriſt, to paſs over the tranſgreſſions of his people, hee having already buried them in the Sea of his blood. Again ſaith Solomon, It is the glory of God to conceal a thing. Pro. 25.2.And why it ſhould not make for the glory of divine love to conceal the ſins of the Saints, in that great day, I know not: and whether the concealing the ſins of the Saints in that great day, will not make moſt for their joy, and wicked mens ſorrow, for their comfort and wicked mens terrour and torment. I will leave you to judge, and time and experience to decide; And thus much for the reſolution of that great queſtion. Having done with the Motives that may incourage and provoke young men to bee good betimes, to know, love, ſeek, and ſerve the Lord in the ſpring and morning of their dayes.
I ſhall now come to thoſe directions and helps, that muſt (by aſſiſtance from Heaven) bee put in practice, if ever you would bee good betimes, and ſerve the Lord in the Prim-roſe of your dayes. Now all that I ſhall ſay, will fall under theſe two heads. Firſt, Some things you muſt carefully and warily decline, and arm your ſelves againſt; and ſecondly, there are other things that you muſt proſecute and follow. Firſt; there are ſome things that you muſt warily decline, and they are theſe,
Firſt, If ever you would bee good betimes, if you would bee gracious in the ſpring and morning of your youth, Oh then take heed of putting the day of death far from you. Amos 6.3.Young men are very prone to look upon death afar off, to put it at a great diſtance from them, they are apt to ſay to death, Exod. 10.28.as Pharaoh ſaid to Moſes, Get thee from mee, and let mee ſee thy face no more; if old men diſcourſe to them of death, they are ready to anſwer as the High-Prieſt did Judas (in a different caſe) what is that to us, Mat. 27.4.look you unto it? wee know ſickneſſe will come, and death is a debt that wee muſt all pay, but ſurely theſe gueſts are a great way from us, for doth not David ſay, Pſal. 90.10.The daies of a man are threeſcore years and ten? wee have calculated our nativities, and wee cannot abate a day, a minute, a moment of threeſcore and ten; and therefore it is even a death to us to think of death, there being ſo great a diſtance between our birth-day, and our dying-day, as wee have caſt up the account.
Ah young men! it is ſad, it is very ſay, when you are ſo wittily wicked, as to ſay with thoſe in Ezekiel, Behold they of the houſe of Iſrael ſay, Ezek. 12.27the viſion that hee ſeeth is for many dayes to come, and hee prophecyeth of the times that are afar off.
Ah young men! young men, by putting far away this day, you gratifie Satan, you ſtrengthen ſin, you provoke the Lord, you make the work of faith and repentance more hard and difficult, you lay a ſad foundation for the greateſt fears and doubts.
Ah! how ſoon may that ſad word bee fulfilled upon you. The Lord of that ſervant that ſaith, Mat. 24.48, 49, 50, 51.his Lord delayeth his coming, ſhall come in a day when hee looketh not for him, and in an hour that hee is not aware of, and ſhall cut him aſunder (or cut him off) and appoint him his portion with Hypocrites, there ſhall bee weeping and gnaſhing of teeth. When Sodom, when Pharaoh, when Agag, when Amalek, when Haman, when Herod, when Nebuchadnezzar, when Belſhazzar, when Dives, when the fool in the Goſpel were all in their prime, their pride, when they were all in a flouriſhing ſtate, and upon the very top of their glory, how ſtrangely, how ſuddenly, how ſadly, how fearfully, how wonderfully, were they brought down to the grave, to Hell!