transgression: "A man's wisdom gives him patience; it is to his
5. A fifth argument is this: It is the glory of a man to pass over a
transgression: "A man's wisdom gives him patience; it is to his
glory to overlook an offense," Proverbs 19:11, or to pass by it, as we
do by persons or things we know not, or would take no notice of.
Now "it is to his glory to overlook an offense," and will it not much
more be the glory of Christ, silently to pass 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 honor and glory; and so, doubtless, it will be Christ's 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 to 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 be such an honor to man, "to pass over a
transgression," it cannot be a dishonor to Christ to pass over the
transgressions of his people, he having already buried them in the
sea of his blood. Again, says Solomon, "It is the glory of God to
conceal a thing," Proverbs 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 men's sorrow
—for their comfort and wicked men's terror 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 encourage and provoke young men to be godly early, to
know, love, seek, and serve the Lord, in the spring and morning of
their days.
Chapter 6
Directions and Helps
I shall now come to those DIRECTIONS and HELPS that must,
by assistance from heaven, be put in practice, if ever you would be
godly early, and serve the Lord in the primrose of your days. Now all
that I shall say will fall under these two heads.
First, Some things you must carefully and watchfully decline, and
arm yourselves against; and
Secondly, There are other things that you must prosecute and follow.
First, There are some things that you must watchfully
decline, and they are these.
Direction, (1). First, If ever you would be godly early, if you would be
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,
"You push away every thought of coming disaster."
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 as Pharaoh
said to Moses, "Get away from me, and let me see your face no
more," Exod. 10:28. If old men discourse to them of death, they are
ready to answer, as the high priest did Judas in a different case, Mat
27:4, "What is that to us? look you unto it." We know sickness will
come, and death is a debt that we must all pay, but surely these
guests are a great way from us; for does not David say, "The days of a
man are threescore years and ten"? Psalm 90:10. We have calculated
our nativities, and we cannot abate a day, a minute, a moment, of
"threescore and ten;" and therefore it is even a death to think of
death; there being so great a distance between our birth-day and our
dying-day, as we have cast up the account.
Ah! young men, it is sad, it is very sad, when you are so wittily
wicked as to say with those in Ezekiel, "the people of Israel are saying
—His visions won't come true for a long, long time." Ezek. 12:27.
Ah! young men, young men, by putting far away this day—you gratify
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 be fulfilled upon you, "The Lord of
that servant (who says his Lord delays his coming) shall come in a
day when he looks not for him, and in an hour that he is not aware
of, and shall cut him asunder (or cut him off), and appoint him his
portion with hypocrites; there shall be weeping and gnashing of
teeth," Mat. 24:48-51. 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 astonishingly—were they brought
down to the grave, to hell!
Ah young man, who are you? and what is your name or fame? what is
your power or place? what is your dignity or glory? that you dare
promise yourself an exemption from sharing in as sad a portion as
ever justice gave to those who were once very high, who were seated
among the stars, but are now brought down to the pit of hell, Isaiah
13:10-17. I have read a story of one that gave a young prodigal a ring
with a death's head, on this condition, that he should one hour daily,
for seven days together, look and think upon it; which bred a great
change in his life.
Ah! young men, the serious thoughts of death may do that for you
which neither friends, counsel, examples, prayers, sermons, tears,
have not done to this very day. Well! remember this; to labor not to
die is labor in vain, and to put this day far from you, and to live
without fear of death, is to die living. Death seizes on old men, and
lays wait for the youngest. Death is oftentimes as near to the young
man's back as it is to the old man's face.
It is storied of Charles the Fourth, king of France, that being one
time affected with the sense of his many and great sins, he fetched a
deep sigh, and said to his wife, By the help of God I will now so carry
myself all my life long, that I will never offend him more; which
words he had no sooner uttered, but he fell down dead and died.
Do not, young men, put this day far from you, lest you are suddenly
surprised, and then you cry out, when too late, "A kingdom for a
Christ, a kingdom for a Christ!"
Ah! young men, did you never hear of a young man that cried out,
"Oh! I am so sick, that I cannot live, and yet, woeful wretch that I am!
so sinful, that I dare not die. Oh that I might live! oh that I might die!
oh that I might do neither!" Well! young men, remember this, the
frequent, the serious thoughts of death will prevent many a sin, it
will arm you against many temptations, it will secure you from many
afflictions, it will keep you from doating on the world, it will make
you do much in a little time, it will make death easy when it comes,
and it will make you look out early for an unshakable kingdom, for
incorruptible riches, and for unfading glory. Therefore do not, Oh do
not put the day of death far from you. Take heed of crying tomorrow,
tomorrow, says Luther; for a man lives forty years before he knows
himself to be a fool, and by that time he sees his folly, his life is
finished. So men die before they begin to live.
Direction (2). Secondly, If you would be godly early, then take heed
of leaning to your own understanding.
This counsel wise Solomon gives to his son (or the young men in his
time): "My child, never forget the things I have taught you. Store my
commands in your heart. Trust in the Lord with all your heart; do
not lean on your own understanding," Proverbs 3:1, 5.
Youth is the age of folly, of vain hopes, and overgrown confidence.
Ah! how wise might many have been, had they not been wise in their
own opinion when young.
Rehoboam's young counselors proved the overthrow of his kingdom.
It is brave for youth at all times to be discreet and sober-minded.
Three virtues, they say, are prime ornaments of youth, modesty,
silence, and obedience.
Ah! young men, keep close in every action to this one principle,
namely, in every action resolve to be discreet and wise. Ah! young
men, your leaning upon yourselves, or upon others, will in the end be
bitterness and vexation of spirit. Young men are very apt to lean on
their own wit, wisdom, arts, parts, as old men are to lean on a staff to
support them (as the Hebrew word signifies, that is rendered lean, in
that of Proverbs 3:5). This has been the bane of many a choice wit,
the loss of many a brave head, the ruin of many a fine mind.
Ajax thought it was only for cowards and weaklings to lean upon the
Lord for support, not for him when he was foiled. Lean not to great
parts, lean not to natural or acquired accomplishments, lest you lose
them and yourselves too. Leaning to natural or moral excellencies, is
the ready way to be stripped of all. Babylon, who was bold bold upon
her high towers, thick walls, and twenty years' provision laid in for a
siege, was surprised by Cyrus.
It was said of Caesar, that he received not his wounds from the
swords of enemies, but from the hands of friends; that is, from
trusting in them. Ah! how many young men have been wounded, yes
slain, by trusting to their own understandings, their own abilities!
It was an excellent saying of Austin, He who stands upon his own
strength, shall never stand. A creature is like a single drop left to
itself, it spends and wastes itself presently, but if like a drop in the
fountain and ocean of being, it has abundance of security.
Ah! young men, young men, if you will need be leaning, then lean
upon precious promises, 2 Peter 1:4, Psalm 27:1; lean upon the rock
that is higher than yourselves, lean upon the Lord Jesus Christ, as
John did, who was the youngest of all the disciples, and the most
beloved of all the disciples, John 21:20, chapter 13:23. John leaned
much, and Christ loved him much. Oh lean upon Christ's wisdom for
direction, lean upon his power for protection, lean upon his purse,
his fullness, for provision, Cant. 8:5; lean upon his eye for
approbation, lean upon his righteousness for justification, lean upon
his blood for remission, lean upon his merits for salvation. As the
young vine, without her wall to support her, will fall and sink, so will
you, young men—without Christ putting his everlasting arms under
you to support you, and uphold you. Therefore, above all leanings,
lean upon him. By leaning on him, you will engage him; by leaning
on him, you will gain more honor than you can give; by leaning on
him, you may even command him, and make him eternally yours,
etc.
Direction (3).Thirdly, If you would be godly early, if you would seek
and serve the Lord in the spring and morning of your days, then
take heed of flatterers and flattery. Ah! how many young men
might have been very godly, who are now exceeding bad, by
hearkening to flatterers, and pretending flattery! Flattery undid
young Rehoboam, Ahab, Herod, Nero, Alexander, etc. Flatterers are
soul-murderers; they are soul-undoers. They are like evil surgeons,
who skin over the wound, but never heal it.
The emperor Anastasius' motto was, Smooth talk proves often sweet
poison. Flattery is the very spring and mother of all impiety; it blows
the trumpet, and draws poor souls into rebellion against God, as
Sheba drew Israel to rebel against David. It put our first parents
upon tasting the forbidden fruit; it put Absalom upon dethroning of
his father; it put Haman upon plotting the ruin of the Jews; it put
Korah, Dathan, and Abiram upon rebelling against Moses; it makes
men call evil good and good evil, darkness light and light darkness,
etc. Flattery puts people upon neglecting the means of grace, upon
undervaluing the means of grace, and upon despising the means of
grace; it puts men upon abasing God, slighting Christ, and vexing the
Spirit; it unmans a man; it makes him call black white and white
black; it makes a man exchange pearls for pebbles, and gold for
counters; it makes a man judge himself wise when he is foolish;
knowing, when he is ignorant; holy, when he is profane; free, when
he is a prisoner; rich, when he is poor; high, when he is low; full,
when he is empty; happy, when he is miserable, Rev. 3:17-18.
Ah! young men, young men, take heed of flatterers; they are the very
worst of sinners; they are left by God, blinded by Satan, hardened in
sin, and ripened for hell! God declares sadly against them, and that
in his word and in his works: in his word, as you may see by
comparing these scriptures together, Deut. 29:18-20; Psalm 78:36,
36:1, 3; Job 17:5; Ezek. 12:24; Dan. 11:21, 32, 34. Psalm 12:2-3, "They
speak vanity everyone with his neighbor: with flattering lips, and
with a double heart, do they speak. The Lord shall cut off all
flattering lips, and the tongue that speaks proud things." And as God
declares sadly against them in his word, so he has declared terribly
against them in his works, as you may run and read in his judgments
executed upon Ahab's flattering prophets, and upon Haman, and
upon Daniel's princely false accusers, etc. And why, then, will not you
stop your ears against those wretches, whom the hand and heart of
God is so much against?
Again, as God declares against them, so godly men detest them and
declare against them, as you may see by comparing these scriptures
together, Psalm 5:8-10; Proverbs 2:16, Proverbs 7:21, Proverbs
28:23; Job 32:21-22; 1 Thes. 2:5, 10. Proverbs 20:19, "Meddle not
with him who flatters with his lips." Why so? Why! Because a man
who flatters his neighbor spreads a net for his feet, Proverbs 29:5.
The Hebrew word that is here rendered flatterer, signifies a soft
butter-spoken man, because flatterers use smooth, soft speeches.
Also the word signifies "to divide," because a flatterer's tongue is
divided from his heart. Flatterers have their nets, and those who give
ear to them will be taken to their ruin. A lying tongue hates those
who are afflicted by it, and "a flattering mouth works ruin," Proverbs
26:28. A flattering mouth ruins name, fame, estate, body, soul, life.
Valerian, the Roman emperor, used to say, Not bitter words—but
flattering words do all the mischief.
When Alexander the Great was hit with an arrow in the siege of an
Indian city, which would not heal, he said to his flatterers, You say
that I am Jupiter's son—but this wound cries that I am but a man.
Now shall godly men detest them and abhor them, as they are the
pest of pests, the plague of plagues; and will you own them, will you
take pleasure in them, to your ruin here and hereafter? The Lord
forbid! Oh say to all flatterers, as he to his idols, "Get hence, for what
have I more to do with you?" Hosea 14:8.
Nay, once more consider, that not only the good—but the bad, not
only the best—but some of the worst of men, have manifested their
detestation of flatterers and flattery.
When a court parasite praised Sigismund the emperor above
measure, the emperor gave him a sound beating.
When Aristobulus the historian presented to Alexander, the great
book that he had written of his glorious acts, wherein he had
flatteringly made him greater than he was, Alexander, after he had
read the book, threw it into the river Hydaspes, and said to the
author, It were a good deed to throw you after it.
When the flatterers flattered Antigonus, he cried out, You lie, you lie
in your throat; these virtues that you speak of I have not in me—I
am like a leopard, that have ten black spots to one white.
Augustus Caesar and Tiberius Caesar were deadly enemies to
flatterers, insomuch that they would not be called lords by their own
children.
A good saying is attributed to Trebonianus Gallus, namely, No
flatterer can be a true friend.
Ah! young men, young men, shall God, shall godly men, shall bad
men, detest and declare against flatterers and flattery, and will not
you turn a deaf ear upon them, yes, fly from them as from a serpent,
and shun them as you would shun hell itself? If you do not, the very
heathens but now cited will rise in judgment against you.
Flatterers are the very worst of sinners. The flatterers told Caesar,
that his freckles in his face were like the stars in the skies. They
bought and sold Aurelius the emperor at pleasure. And Augustus
complained, when Varrus was dead, that he had none now left that
would deal plainly and faithfully with him.
I have been the longer upon this, out of love to young men's souls,
who are so apt to be ensnared in the flatterer's net. If ever you would
be good in good earnest, you must abhor flatterers as the first-born
of the devil, andas such as are most pernicious to men's happiness
both here and hereafter.
It is reported of one Oramazes, that he had an enchanted egg, in
which, as he boasted himself, he had enclosed all the happiness of
the world; but being broken, nothing was found in it but wind.
Flatterers are the greatest cheaters, the greatest deceivers in the
world.
They say of the crocodile, that when he has killed a man, he will weep
over him, as if he were sorry, and did repent for what he had done;
the application is easy.
Direction (4).Fourthly, If you would be godly early, if you would seek
and serve the Lord in the spring and morning of your days, then
take heed of engaged affections to the things of the world.
The young man in the Gospel took many a step towards heaven: "All
these things have I kept from my youth up: what lack I yet?" Mat.
19:16-24. Christ makes a very fair offer to him in the next words: "If
you will be perfect, go and sell that you have, and give to the poor,
and you shall have treasure in heaven; and come and follow me." You
shall have heaven for earth, a sea for a drop, a treasure for a mite, a
crown for a crumb. Ay—but the young man's affections were strongly
engaged to the things of the world; and therefore he turns his back
upon Christ, and goes away sorrowful, because he had great
possessions. Oh the madness, the folly of this young man, who, to
enjoy a little temporal felicity, has bid an everlasting farewell to
Christ and glory!
In Genesis 13:2, it is said, that Abraham was very rich in cattle, in
silver, and in gold; the Hebrew word which is here rendered rich,
signifies heavy; it signifies a burden, to show us that riches are a
heavy burden and an hindrance many times to heaven and
happiness; and this young man in the Gospel found it so to his
eternal undoing. Though the loadstone cannot draw the iron when
the diamond is in presence, yet earthly possessions did draw this
young man's soul away when Christ the pearl of price was present.
The world is a silken net, and this young man found it so; the world
is like golden fetters, and this young man found it so; the world is
like sweet poison, and this young man found it so; for he had drunk
so large a draught of it, that there was no room in his soul for Christ
or heaven, for grace or glory.
Some say, that when the serpent Scytale cannot overtake the flying
passenger, she does with her beautiful colors so astonish and amaze
them, that they have no power to pass away until she have stung
them; such a serpent the world proved to the young man in the
Gospel; it did so affect him and take him, so amaze him and amuse
him, that he could not stir until it stung him to death.
When the moon is fullest, it is furthest from the sun; so the more
men have of the world, the further commonly they are from God; and
this the young man in the Gospel demonstrated.
Many have ventured life and limb, and many a better thing, to gain
the things of this world; and yet, after all, they have got nothing at
all. Achan's golden wedge proved a wedge to cleave him; and his
stolen garment—a garment to shroud him.
The whole world is circular, the heart of a man is triangular, and we
know a circle cannot fill a triangle; yes, if it is not filled with the
Trinity, it will be filled with the world, the flesh, and the devil. The
world may be resembled to the fruit that undid us all, which was fair
to the sight, smooth in handling, sweet in taste—but deadly in effect
and operation.
Ah! young men, young men, have none of you found it so?
The world in all its bravery is no better than the cities which
Solomon gave to Hiram, which he called Cabul, that is to say,
displeasing or dirty, 1 Kings 9:13; the world will afford nothing but
trivial flowers, surrounded with many briers. Oh the vanity, the
uncertainty, the imperfection of all things below! If a man should
weigh his pay and his pains together, his miseries and his pleasures
together, his joys and his sorrows together, his mercies and his
crosses together, his good days and his bad days together, will he not
conclude, Vanity of vanities, and all is vanity?
It was a wise and Christian speech of Charles the Fifth to the Duke of
Venice, who, when he had showed him the glory of his princely
palace and earthly paradise, instead of admiring it, or him for it, only
returned him this grave and serious memento, These are the things
which make us unwilling to die. It was a good saying of one to a
great Lord, upon his showing him his stately house and pleasant
gardens, Sir, you had need make sure of heaven, or else when you
die you will be a very great loser.
Ah! young men, young men, it is only heaven that is above all winds,
storms, and tempests; nor has God cast man out of paradise for him
to think to find out another paradise in this world. The main reason
why many young men doat upon the world is, because they are not
acquainted with a greater glory. Men ate acorns until they were
acquainted with the use of wheat. The woman had the moon under
her feet when she was clothed with the sun, and had a crown of
twelve stars upon her head, Rev. 12:1.
Ah! young men, were you but clothed with the Sun of righteousness,
and had you a crown set upon your heads by the hand of faith, you
would have all the things of this world—which are as low, bespotted,
and mutable as the moon—under your feet, Heb.11: 24-27, 35; Heb.
10:34. Well! young men, as ever you would be godly early, sit loose
from the things of this world, be no longer worshipers of this golden
calf, and never let the world, that shall be but your servant, become
your Lord. Oh! let not the devil and the world have more service for
an ounce of gold, than Christ shall have for the kingdom of heaven!
Ah, young men! the world and you must part, or Christ and you will
never meet, "you cannot serve God and mammon," Matt. 6:24. The
two poles shall sooner meet, than the love of Christ and the love of
the world.
Direction (5). Fifthly, If you would be godly early, if you would know,
seek, and serve the Lord in the spring and morning of your youth,
then take heed early of carnal reason, take heed of
consulting with flesh and blood, Gal. 1:15-16.
Many a hopeful young man has been undone temporally and undone
eternally, by hearkening to those evil counselors.
Carnal reason is an enemy, yes, an utter enemy, nay, it is not only an
utter enemy—but it is enmity, yes, enmities, Romans 8:7. An enemy
may be reconciled—but enmity can never be reconciled. Carnal
reason is not only averse—but it is utterly averse to all goodness; it
builds strongholds and arguments against the most glorious gospel
truths, and accounts the precious things of Christ as a strange thing.
Carnal reason will make God and gospel do homage to it. When
carnal reason is on the throne, Christ and his truths must all bow or
be judged before its bar.
Ah! young men, young men, as ever you would be godly early, stop
your ears against all carnal reasonings within you. Carnal reason
judges the choicest things of the gospel to be mere foolishness, 1 Cor.
1:23. It is blind, and cannot see how to make a right judgment of
Christ, his word, his ways, and yet will control all.
If you are resolved to be still scholars to this master, then you must
resolve to be unhappy here and miserable hereafter. But it is safer
and better for you to imitate those young men, who in the morning of
their days have graciously, wisely, and resolutely withstood those evil
counselors—carnal reason, flesh and blood; Joseph and Moses,
Daniel, Shadrach, Mesbach, and Abednego, all these in the primrose
of their youth were good at turning the deaf ear to carnal counsel and
carnal counselors, Gen. 39:7-11, etc; Heb. 11:24-26; Dan. 1.
Cassianus reports of a young man that had given himself up to a
Christian life, and his parents disliking that way, they wrote letters to
him to persuade him from it; and when he knew they were letters
come from them, he would not open them—but threw them into the
fire. This example is worth a following.
Another famous example you have in the story of King Edward the
Sixth, when Cranmer and Ridley came to him, and were very earnest
to have him give way to his sister to have mass. He stood out and
pleaded the case with them, that it was a sin against God, and
provoking to the eyes of his glory, etc.—but they still continued to use
many carnal arguments to persuade the king, who was but a child
about fifteen years of age—but he withstood them a great while; but
at length when he saw he could not prevail with all his pleading
against those brave men—but that they still continued their suit, he
burst out into bitter weeping and sobbing, desiring them to desist.
The motioners seeing his zeal and constancy, being overcome, they
went away and told one that the king had more divinity in his little
finger, than they had in all their bodies.
Ah! young men, it will be your safety and your glory to write after
this princely copy, when you are surrounded with carnal reason and
carnal counselors, etc.
Direction (6).Sixthly and lastly, If you would be godly early, then
take heed of comparing yourselves with those who are
worse than yourselves.
Young men are very apt to compare themselves with those who are
worse than themselves, and this proves a snare unto them, yes,
oftentimes their bane, their ruin—as it did the young pharisee in the
Gospel, who pleaded his negative righteousness. He was not as other
men are, "extortioners, unjust, adulterers," and stood on his
comparative goodness, "nor as this publican;" he stands not only
upon his comparisons—but upon his disparisons, being blind at
home, and too quick-sighted abroad; he despises and condemns this
poor publican, who was better than himself, Luke 18:11-14, making
good that saying of Seneca, "The nature of man," says he, "is very apt
to use spectacles to behold other men's faults, rather than looking-
glasses to behold our own." Such pharisees do justly incur the
censure which that sour philosopher passed upon grammarians, that
they were better acquainted with the evil of Ulysses than with their
own.
Ah! young man, young man, you know, he who drinks poison,
though he drinks not so much as another, and he who commits
treason, though not so great, so high treason as another—shall yet as
certainly be poisoned, and hanged—as he who has drunk a greater
quantity of poison, and committed higher acts of treason.
Sirs! do not delude and befool your own souls; if you are not as
wicked as others, you shall not be as much tormented as others—but
yet you shall beas certainly damned as others; you shall as certain to
hell as others; you shall as sure be shut out forever from God, Christ,
saints, angels, and all the treasures, pleasures, and glories of heaven,
as others, except it be prevented by timely repentance on your side,
and pardoning mercy on God's side.
Will you count it madness, O young man! in him who is sick, to
reason thus? I am not so sick as such and such, and therefore I will
not send to the physician; and in the wounded man to say, I am not
so desperately wounded as such and such, and therefore I will not
send to the surgeon; and in the traitor to say, I am not guilty of so
many foul and heinous treasons as such and such, and therefore I
will not look after a pardon; and in the necessitous man to say, I am
not so poor as such and such, and therefore I will not welcome a
hand of charity? And will you not count it the greatest madness in
the world for you to put off your repentance, and your returning to
the Lord in the spring and morning of your youth, because that you
are not as sinful, as wicked as such and such. If to have a milder
punishment in hell than others, will satisfy you, then go on; but if
you are afraid of the worm which never dies, and of the fire which
never goes out, being like that stone in Arcadia, which being once
kindled could not be quenched, oh, then, begin to be godly early! Oh
seek and serve the Lord in the spring and morning of your days!
To think often of hell, is the best way to be preserved from
falling into hell. Ah! young men, young men, that you would often
consider of the bitterness of the damned's torments, and of the
pitilessness of their torments, and of the diversity of their torments,
and of the easelessness of their torments, and of the remedilessness
of their torments, the eternity of their torments. The sinner's delight
here is momentary, that which torments hereafter is perpetual.
When a sinner is in hell, do you think, O young man! that another
Christ shall be found to die for him, or that the same Christ will be
crucified again for him, or that another gospel should be preached to
him? Surely not!
Ah! why then will you not early return and seek out after the things
that belong to your everlasting peace? I have read of Pope Clement
the Fifth, that when a young nephew of his died, he sent his chaplain
to a necromancer, to know of him how it fared with him in the other
world; the conjuror showed him to the chaplain, lying in a fiery bed
in hell, which, when the pope understood, he never joyed more, etc.
Ah! young man, that these occasional hints of hell may be a means to
preserve you from lying in those everlasting flames.
Bellarmine tells us of a certain advocate of the court of Rome, that
being at the point of death, was stirred up by those who stood by, to
repent and call upon God for mercy; he, with a constant
countenance, and without sign of fear, turned his speech to God, and
said, Lord! I have a desire to speak unto you, not for myself—but for
my wife and children, for I am hastening to hell, neither is there
anything that you should do for me.
Sir Francis Bacon relates how it was a common byword of the Lord
Cordes, that he would be content to live seven years in hell, so he
might win Calais from the English; but if you, O young man, are
given up to such desperate atheism, and carnal apprehensions of
hell, I am afraid God will confute you one day by fire and brimstone;
but I would willingly hope better things of all those young people,
into whose hands this treatise shall fall; and thus you see what things
must be declined and avoided—if ever you would be godly early, if
ever you would seek and serve the Lord in the spring and morning of
your days.
Chapter 7
You must labor to be acquainted with
four things early
There are things which must carefully and diligently be
practiced, if ever you would be godly early. I shall instance
only in those who are most considerable and weighty; as,
First, If ever you would be godly early, etc., then you must labor
to be acquainted with four things early.
Duty (1).First, You must labor to acquaint yourselves with the
SCRIPTURE early. You must study the word early. David studied
the word in the morning of his days, in the primrose of his youth;
and this made him wiser than his enemies, yes, than his teachers;
this made him as much excel the ancients, as the sun excels the
moon, or as the moon excels the twinkling stars, Psalm 119:97-103.
Timothy was godly early; and no wonder, for in the primrose of his
days he was acquainted with the Scripture; he was nurtured on the
word from his childhood, yes, from his infancy, as the word properly
signifies. So in that 119th Psalm, the 9th verse, "How shall a young
man cleanse his way? By taking heed according to your word." There
is no way to a holy heart and a clean life but by acquainting
yourselves with the word early. One has long since observed, that
God has bowed down the Scriptures to the capacity even of babes
and sucklings, that all excuse may be taken away, and that young
men may be encouraged to study the Scripture early. Ah, young men!
no histories are comparable to the histories of the Scriptures: 1, for
antiquity; 2, rarity; 3; variety; 4, brevity; 5, perspicuity; 6, harmony;
7, verity. All other books cannot equal God's, either in age or
authority, in dignity or excellency, in sufficiency or glory.
Moses is found more ancient and more honorable than all those
whom the heathens make most ancient and honorable; as Homer,
Hesiod, and Jupiter himself, whom the Greeks have seated in the top
of their divinity.
The whole of Scripture is but one entire love-letter, despatched from
the Lord Christ to his beloved spouse; and who then but would still
be a reading in this love-letter? Like Caecilia, a Roman maiden of
noble parentage, who carried always about her the New Testament,
that she might still be a-reading in Christ's love-letter, and behold
the sweet workings of his love and heart towards his dear and
precious ones.
Luther found so much sweetness in the word, in Christ's love-letter,
that made him say he would not live in paradise, if he might, without
the word; but with the word he could live in hell itself.
The word is like the stone garamantides, that has drops of gold in
itself, enriching of the believing soul. This the martyrs found, which
made them willing to give a load of hay for a few leaves of the Bible
in English.
Augustine professes that the sacred Scriptures were his whole
delight.
And Jerome tells us of one Nepotianus, who, by long and assiduous
meditation on the holy Scriptures, had made his heart the library of
Jesus Christ.
And Rabbi Chiia, in the Jerusalem Talmud, says that in his account
all the world is not of equal value with one word out of the law. That
which a papist reports lyingly of their sacrament of the mass,
namely, that there are as many mysteries in it as there be drops in
the sea, dust on the earth, angels in heaven, stars in the sky, atoms in
the sunbeams, or sands on the sea-shore, etc., may be truly asserted
of the Holy Scriptures.
Oh! the mysteries, the excellencies, the glories that are in the word!
Ah! no book to this book; none so useful, none so needful, none so
delightful, none so necessary to make you happy and to keep you
happy as this. It is said of Caesar, that he had a greater care of his
books than of his royal robes; for, swimming through the waters to
escape his enemies, he carried his books in his hand above the waters
—but lost his robe. Now, what are Caesar's books to God's books?
Ah! young men, young men! the word of the Lord is a light to guide
you, a Counselor to counsel you, a comforter to comfort you, a staff
to support you, a sword to defend you, and a physician to cure you.
The word is a mine to enrich you, a robe to clothe you, and a crown
to crown you. It is bread to strengthen you, and wine to cheer you,
and a honeycomb to feast you, and music to delight you, and a
paradise to entertain you.
Oh! therefore, before all and above all, search the Scripture, study
the Scripture, dwell on the Scripture, delight in the Scripture,
treasure up the Scripture! There is no wisdom like Scripture wisdom,
no knowledge like Scripture knowledge, no experience like Scripture
experience, no comforts like Scripture comforts, no delights like
Scripture delights, no convictions like Scripture convictions, no
conversion like Scripture conversion.
Augustine hearing a voice from heaven, which bade him take and
read, tolle et lege, whereupon, turning open the New Testament, he
fell upon that place, "Let us walk with decency, as in the daylight: not
in carousing and drunkenness; not in sexual impurity and
promiscuity; not in quarreling and jealousy. But put on the Lord
Jesus Christ, and make no plans to satisfy the fleshly desires,"
Romans 13:13-14. This scripture so sunk into his heart, as that it
proved the means of his conversion, as he himself reports. This
Augustine, as he was once preaching, his memory failing of him,
contrary to his purpose, he fell upon reproving the Manicheans, and
by a scripture or two, not before thought of, to confute their heresies,
he converted Firmus, a Manichean, as he after acknowledged to
Augustine, blessing God for that sermon.
It is reported of one Adrianus, who seeing the martyrs suffer such
grievous things in the cause of God, he asked what was that which
caused them to suffer such things and one of them named that text,
"Eye has not seen, nor ear heard, neither has it entered into the heart
of man to conceive—the things which God has prepared for those
who love him," 1 Cor. 2:9. And this text was set home with such a
power upon him, as that it converted him and made him to profess
true religion, and not only to profess it—but to die a martyr for it.
Cyprian was converted by reading the prophecy of Jonah. Junius was
converted by reading the first chapter of John the evangelist.
I have read of a scandalous minister that was struck at the heart, and
converted, in reading that scripture: "You then, who teach another,
do you not teach yourself?" etc., Romans 2:21.
We read that Paphnutius converted Thais and Ephron, two famous
strumpets, from uncleanness, only with this scripture argument,
"That God sees all things in the dark, when the doors are fast closed,
the windows shut, the curtains drawn," Heb. 4:13.
I have read of a poor man who persuaded a young scholar to leave
reading of poetry, etc., and fall upon reading of the Scripture, which
accordingly be did; and it pleased the Lord, before he had read out
Genesis, to change his heart and to turn him to the Lord in the
primrose of his days, he being then but twenty years of age.
I have read of a young lady, called Potamia, of a very illustrious
family, who endured very much in her martyrdom, by the extreme
cruelty of Basilides her executioner, yet, after her death, he
bethinking himself of the holy words and scripture-expressions that
were uttered by her, during her cruel torments, became a Christian,
and within few days after was himself likewise crowned with
martyrdom.
James Andreas, a godly minister, hearing of a Jew that for theft was
hanged by the heels, with his head downward; having not seen that
kind of punishment, he went to the place where he was hanging
between two dogs that were always snatching at him to eat his flesh;
the poor wretch repeated in Hebrew some verses of the Psalms,
wherein he cried to God for mercy, whereupon Andreas went near to
him and instructed him in the principles of Christian religion, about
Christ the Messiah, etc., exhorting him to believe in him, and it
pleased God so to bless his Scripture exhortations to him, that the
dogs gave over tearing of his flesh, and the poor Jew desired him to
procure that he might be taken down and baptized, and hung by the
neck for the quicker despatch, which was done accordingly.
I might produce other instances—but let these suffice to provoke all
young people to a speedy, serious, diligent, and constant study of the
Scripture. Ah! sirs, you do not know how soon your blind minds may
be enlightened, your hard hearts softened, your proud spirits
humbled, your sinful natures changed, your defiled consciences
purged, your distempered affections regulated, and your poor souls
saved, by searching into the Scriptures, by reading the Scripture, and
by pondering upon the Scripture. You should lay up the manna of
God's word in your hearts, as Moses laid up the manna in the golden
pot, Heb.9:4. And as Tamar did with the staff and signet that she
received from Judah, she laid them up until she came to save her life,
and did save her life by it, as you may see in holy story, Genesis
38:18-36. The laying up of the word now, may be the saving of your
souls another day.
I have read of little bees, that when they go out in stormy weather,
they will carry a little gravel with them, that they may be balanced
and not carried away with the wind. Ah! young men, young men, you
had need to have your thoughts and hearts balanced with the
precious Word, that you may not be carried away with "every wind of
doctrine," as many have been in these days, to their destruction and
confusion.
Narcissus, a beautiful youth, though he would not love those who
loved him, yet afterwards fell in love with his own shadow. Ah, how
many young men in these days, who were once lovely and hopeful,
are now fallen in love with their own and others' shadows, with high,
empty, airy notions, and with strange monstrous speculations—to
their own damnation! 2 Thess. 2:10-12.
Holy Melancthon, being newly converted, thought it impossible for
his hearers to withstand the evidence of the gospel—but soon after he
complained that old Adam was too hard for young Melancthon.
Ah! young men, young men, if you do not in good earnest give up
yourselves to the reading, to the studying, to the pondering, to the
believing, to the practicing, to the applying, and to the living up to
the Scripture—Satan will be too hard for you, the world will be too
hard for you, your lusts will be too hard for you, temptations will be
too hard for you, and deceivers will be too hard for you, and in the
end you will be miserable; and thus much for the first thing, etc.
Duty (2).Secondly, If you would be godly early, then you must
acquaint yourselves with YOURSELVES early.
If you would be gracious in the spring and morning of your days,
then you must see early how bad you are, how vile, how sinful, how
wretched you are. No man begins to be good until he sees himself to
be bad. The young prodigal never began to mend, he never thought
of returning to his father, until he came to himself, until he began to
return into his own soul, and saw himself in an undone condition,
Luke 15:12-22.
Ah! young men, young men! You must see yourselves to be children
of wrath, to be enemies of God, to be strangers from God, to be afar
off from God, from Christ, from the covenant, from heaven; to be
sin's servants, and Satan's bond-slaves. The ready way to be found, is
to see yourselves lost. The first step to mercy, is to see your misery.
The first step towards heaven is to see yourselves near to hell. You
won't look after the physician of souls, you won't prize the physician
of souls, you won't desire the physician of souls, you won't match
with the physician of souls, you won't fall in love, in league with the
physician of souls, you won't resign up yourselves to the physician of
souls—until you come to see your wounds, until you come to feel
your diseases, until you see the symptoms, the plague-sores of divine
wrath and displeasure upon you. As the whole do not need the
physician, so they do not desire, they do not care for the physician.
"It is not the healthy who need a doctor, but the sick." Matthew 9:12
Ah! young men, as you would be godly early, begin to acquaint
yourselves with your sinful selves early, begin to acquaint yourselves
early with your natural and undone condition.
There is a threefold self.
(1.) There is a NATURAL self; as a man's parts, wit, reason, will,
affections, and inclinations, etc.
(2.) A RELIGIOUS self; and so a man's duties, graces, obedience,
righteousness, holiness, are called one's self.
(3.) There is a SINFUL self; and so a man's corruptions, lusts, sinful
nature, and dispositions, are called one's self. Now, if ever you would
be godly early, you must acquaint yourselves with your sinful selves
early.
Demonicus being asked at what time he began to be a philosopher,
answered, When I began to know myself. So a man never begins to
be a Christian until he begins to know himself. And indeed, for a man
to know himself, to acquaint himself with himself, is one of the
hardest works in all the world. For as the eye can see all things but
itself, so most can discern all faults—but their own. Henry the
Fourth, emperor of Germany, his usual speech was many know
much—but few know themselves.
The very heathens did admire that saying as an oracle, know and be
acquainted with your own self. The main exhortation of Chilo, one
of the seven sages, was "Know yourself." And Plato records that this
saying of Chilo, "Know yourself," was written in letters of gold upon
the portal of Apollo's temple.
Juvenal says that this saying, "Know yourself," came from heaven.
Macrobius says that the oracle of Apollo, being demanded what
course should be taken for attaining to felicity, answered, only teach
a man to "know himself."
Thus you see that both divinity and philosophy do agree in this, that
the best and surest way to true felicity is, to know ourselves, to
acquaint ourselves with ourselves.
This duty the apostle charges upon the Ephesians, "Remember that
you, being in times past Gentiles in the flesh, that at that time you
were without Christ, aliens from the commonwealth of Israel, and
strangers from the covenant of promise, having no hope, and without
God in the world," Eph. 2:11-12.
Here are five withouts: without Christ, without the church, without
the promise, without hope, and without God in the world.
Man in his natural state is afar off, in three ways:
(1.) In point of opinion and apprehension.
(2.) In point of fellowship and communion.
(3.) In point of grace and conversion.
As you would be godly early, dwell much upon your corrupt nature
early. Ah! such is the corruption of our nature, that propound any
divine good to it, it is received as fire by water; propound any evil,
then it is like fire to straw. It is like the foolish lecher, who made
haste to kiss the fire; it is like that unctuous matter which the
naturalists say sucks and snatches the fire to it, with which it is
consumed. Until you come to be sensible of this, you will never begin
to be godly; you will never look to have your hearts changed, and
your souls saved.
The Ethiopians paint angels black, and devils white, in favor of their
own complexion; and they say that if the brute creatures could draw
a picture of the divine nature, they would make their shape the copy,
and thus they flatter and delude themselves. Take heed, young men,
take heed that you do not become cheats upon your own souls; take
heed that you be not like those painters who, so as they can make a
man's picture mirthful and gaudy, care not to draw it so as to
resemble him. It is safest and best, O young man! to know the worst
of yourself, and to know yourself as you are in yourself, and not as
your own flattering heart, or as other flatterers, may represent you to
yourself.
Duty (3). Thirdly, If you would be godly early, then you must
acquaint yourselves with Jesus Christ early.
You must know him early. A man never begins to be godly until he
begins to know him who is the fountain of all goodness: "This is life
eternal, to know you, the only true God, and Jesus Christ, whom you
have sent," John 17:3.
The knowledge of Christ is the beginning of eternal life; it is the way
to eternal life, it is a taste of eternal life, it is a sure pledge and pawn
to the soul of eternal life.
The Spaniards say of Aquinas, that he who knows not him knows not
anything—but he who knows him knows all things. He who knows
Jesus Christ not notionally only—but practically; not apprehensively
only—but affectively, he knows all things that may make him happy;
but he who knows not Jesus Christ knows nothing which will stand
him in goof stead, when he shall lie upon a dying bed, and stand
before a judgment seat.
Justin Martyr relates that when, in his discourse with Trypho, he
mentioned the knowledge of Christ as conducing to our happiness
and perfection, Trypho's friends laughed at it; but I hope better
things of all those into whose hands this treatise shall fall.
Sirs! the sun is not more necessary to the world, nor the eye to the
body, nor the pilot to the ship, nor the general to the army, etc., than
the knowledge of Christ early is necessary for all those who would be
godly early.
Dear hearts, as ever you would be godly early, you must labor, even
as for life, to know and be thoroughly acquainted with these
six things concerning Jesus Christ early.
(1.) First, If you would be godly early, then you must know early that
there is everything in Christ that may encourage you to
seek him and serve him, to love him and obey him, to
believe on him, and to marry with him.
If you look upon his names, his natures, his offices, his graces, his
dignities, his excellencies, his royalties, his glories, his fulnesses—
they all speak out as much.
Are you poor? Why, Christ has gold to enrich you, Rev. 3:18. Are you
naked? Christ has white raiment to clothe you. Are you spiritually
blind? Christ has eye-salve to enlighten you. Are you in straits? He
has wisdom to counsel you. Are you unrighteous? He will be
righteousness to you? Are you unholy? He will be holiness and
sanctification to you, 1 Cor. 1:30. Are you hungry? He is bread to feed
you. Are you thirsty? He is wine and milk to satisfy you. Are you
weary? He is a bed to rest you. Are you sick? Why, he is a physician
to cure you, etc. Omne bonum in summo bono, All good is in the
chief good.
The creatures have their particular goodness, health has its
particular goodness, and wealth has its particular goodness, and
learning has its, and the favor of the creature has its, etc.—but now
Jesus Christ he is a universal good. All the petty excellencies which
are scattered abroad in the creatures are united in Christ; yes, all the
whole volume of perfections which is spread through heaven and
earth is epitomized in him. One Christ will be to you instead of all
things else, because in him are all good things to be found.
Abraham's servant brought forth jewels of silver and jewels of gold,
to win Rebekah's heart to Isaac; so should you, O young men! be
often in presenting to your own view all those amiable and excellent
things that be in Christ, to win your hearts over to Christ early.
(2.) Secondly, If you would be godly early, then you must know early
that Jesus Christ is mighty to save.
He is able to save to the uttermost all those who come unto him, who
believe in him, and who cast themselves upon him. The Lord has laid
help upon one that is mighty. Christ saves perfectly, thoroughly,
perpetually—all who come unto him.
The three tongues that were written upon the cross, in Greek, Latin,
and Hebrew, to witness Christ to be the king of the Jews, do each of
them, in their several idioms, avouch this axiom, that Christ is an all-
sufficient Savior; and "a threefold cord is not easily broken." They
say of the oil at Rheims, that though it be continually spent in the
inauguration of their kings of France, yet it never diminishes. Christ