Apples of Gold (continued)
Ah! how unlike a Christian, yes, how below a man does David carry it when his blood is boiling, and he is a captive to rashness and passion! Rashness will admit of nothing for reason—but what unreasonable SELF shall dictate for reason. As sloth seldom brings actions to good birth, so rashness makes them always abortive before well formed. A rash spirit is an ungodlike spirit; a rash spirit is a weak spirit, it is a harmful spirit. "A man of understanding is of an excellent spirit," or as the Hebrew will bear, is of a cool spirit, not rash and hot, ready at every turn to put out his soul in wrath, Proverbs 17:27. Rashness unmans a man, it will put a man upon things below manhood. Erostratus, an obscure base fellow, did in one night by fire destroy the temple of Diana at Ephesus, which was two hundred and twenty years in building, by all Asia, at the cost of so many princes, and beautified with the labors and cunning of so many excellent workmen. The truth is, there would be no end were I to discover the many sad and great evils that are ushered into the world by that one evil, rashness, which usually attends youth, etc.; and therefore, young men, decline it, and arm yourselves against it, etc.
Evil 4. The fourth sin that ordinarily attends on youth is, Mocking and scoffing at pious men and pious things.
They were young ones that scoffingly and scornfully said to the prophet, "Go up, you bald-head; go up, you bald-head," 2 Kings 2:23-
24. And the young men derided and mocked Job: "But now those who are younger than I have me in derision, whose fathers I would have disdained to have set with the dogs of my flock. Upon my right hand rise the youth; they push away my feet, and they raise up against me the ways of their destruction," etc., Job. 30:1, 12-15. And oh! that this age did not afford many such monsters, who are notable, who are infamous in this black art of scoffing and deriding the people of God, and the ways of God!
The Athenians once scoffed at Sylla's wife, and it had well near cost the destruction of their city, he was so provoked with the indignity; and will you think it safe to scoff at the people of God, who are the spouse of Christ, who are as the apple of his eye, who are the signet on his right hand, his portion, his pleasant portion, his inheritance, his jewels, his royal diadem? Ah! young men, young men! will you seriously consider how sadly and sorely he has punished other scoffers and mockers, and by his judgments on them, be warned never more to scoff at the people of God or his ways?
Julian the emperor was a great scoffer of Christians; but at last he was struck with an arrow from heaven, that made him cry out—O
Galilean, meaning our Savior Christ, you have overcome me. Felix, for one malicious scoff, did nothing day and night but vomit blood, until his unhappy soul was separated from his wretched body.
Pherecydes was consumed by worms alive, for giving religion but a nickname. Lucian, for barking against religion like a dog, was, by the just judgment of God, devoured by dogs. Remember these dreadful judgments of God on scoffers, and if you like them, then mock on, scoff on; but know, that justice will at last be even with you, nay, above you.
Evil 5. The fifth and last evil that I shall mention that attends and waits on youth is, LUSTFULNESS and sexual immorality.
Which occasioned aged Paul to caution his young Timothy to "flee youthful lusts," 2 Tim. 2:22. Timothy was a chaste and chastened piece; he was much sanctified and mortified; his graces were high, and corruptions low; he walked up and down this world with dying thoughts, and with a weak, distempered, declining, dying body; his heart was in heaven, and his foot in the grave; and yet youth is such a slippery age, that Paul commands him to flee, to run from, youthful lusts. Though Timothy was a godly man, a weak, sickly man, a marvelous temperate man, drinking water rather than wine, yet he was but a man, yes, a young man; and therefore Paul's counsel and command is, that he "flee youthful lusts."
And Solomon, who had sadly experienced the slipperiness of youth, gives this counsel: "Put away the evils of your flesh: for childhood and youth are vanity, "Eccles. 11:10. He was a young man that followed the harlot to her house; he was young in years, and young in knowledge, Proverbs 7:7-11, etc. Salazer says upon the words: That was a happy age which afforded but one simple young man among many, whereas late times afford greater store. Ah! too many of the youths of this age, instead of flying from youthful lusts, they eagerly pursue after youthful lusts.
Chrysostom, speaking of youth, says, it is hard to be ruled, easy to be drawn away, apt to be deceived, and standing in need of very strict reins.
The ancients did picture youth like a young man naked, with a veil over his face; his right hand bound behind him, his left hand loose, and Time behind him pulling one thread out of his veil every day; intimating that young men are void of knowledge, and blind, unfit to do good, ready to do evil; until time, by little and little, makes them wiser. Well! young man, remember this, that the least sparklings and kindlings of lusts will, first or last, cost you groans and griefs, tears and terrors enough.
These five are the sins that usually are waiting and attending on youth; but from these the young man in the text was by grace preserved and secured, which is more than I dare affirm of all into whose hand this treatise shall fall. But though these five are the sins of youth—yet they are not all the sins of youth; for youth is capable of and subject to all other sins whatever; but these are the special sins that most usually wait and attend on young men when they are in the spring and morning of their youth.
Chapter 4
An Exhortation to All Young People
I shall now hasten to the main use that I intend to dwell upon, and that is as an EXHORTATION to all young people.
Ah, sirs! as you regard the glory of God, the good of your bodies, the joy of your Christian friends, and the salvation of your own souls—be exhorted and persuaded to be really godly early. It was the praise and honor of Abijah, that there was found in him some good thing towards the Lord in the primrose of his childhood.
Oh! that it might be your honor and happiness to be really godly early, that it might be to you a praise and a name, that in the morning of your youth you have begun to seek the Lord, and to know and love the Lord, and to get a saving interest and propriety in the Lord. Now that this exhortation may stick and take, I beseech you seriously to weigh and ponder these following motives or considerations: Motive (1). First consider, It is an honor to be godly early. A young saint is like the morning star; he is like a diamond in a gold ring. It is mentioned as a singular honor to the believing Jews, that they first trusted in Christ; "that we should be to the praise of his glory, who first trusted in Christ," Eph. 1:12. This was their praise, their crown, that they were first converted and turned to Christ and Christianity. So Paul, mentioning Andronicus and Junia, does not omit this circumstance of praise and honor, that they were in Christ "before him," Romans 16:7. "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, that they were the first-fruits of Achaia, 1 Cor. 16:15. It was their glory that they were the first that received and welcomed the gospel in Achaia. It is a greater honor for a young man to outwrestle sin, Satan, temptation, the world, and lust, than ever Alexander the Great could attain unto.
It was Judah his praise and honor, that they were first in fetching home David their king, 2 Sam. 19:15.
Ah, young men and women! it will be your eternal praise and honor if you shall be before others, if you shall be the first among many, who shall know the Lord and seek the Lord; who shall receive the Lord, and embrace 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 Virtue's and Honor's temple close together, to show that the way to honor was by virtue; and, indeed, there is no crown compared to that which godliness sets upon a man's head: all other honor is fading and withering. Adoni-bezek, a mighty prince, is suddenly made live with with the dogs, Judges 1:7; and Nebuchadnezzar, a mighty conqueror, turned a-grazing among the oxen, Dan. 4:28; and Herod, reduced from a conceited god to be the most loathsome of men, living carrion, arrested by the vilest of creatures, upon the wish of his affronted Creator, Acts 12:23; and Haman, feasted with the king one day, and made a feast for crows the next, Esther. 7:10. 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 honor that arises from men's being gracious early, is such honor that the world can neither give nor take; it is honor, it is a crown that will still be green and flourishing; it is honor that will bed and board with a man, that will abide with a man under all trials and changes, that will go to the grave, that will go to heaven with a man.
Ah, sirs! it is no small honor to you, who are in the spring and morning of your days, that the Lord has left upon record several instances of his love and delight in young men. He chose David, a younger brother, and passes by his elder brothers, 1 Sam. 16:11-13; he frowns upon Esau, and passes by his door, and sets his love and delight upon Jacob the younger brother, Romans 9:12-13; he kindly and lovingly accepts of Abel's person and sacrifice, and rejects both Cain's person and sacrifice, though he was the elder brother, Gen.
4:3-6. Among all the disciples, John was the youngest and the most and best beloved, John 13:23. There was but one "young man" that came to Christ, and he came not aright, Mark 10:19-21; and all the good that was in him was but some moral good, and yet Christ loved him with a love of pity and compassion. The 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 godly early, to be gracious in the morning of their youth. No way to true honor like this—but, Motive (2). Secondly, consider, Christ loved poor sinners and gave himself for them, when he was in the prime of his age (being supposed to be about thirty-three), and will you put him off with the worst of your time?
Ah! young men, young men, Christ gave himself up to death, he made himself an offering for your sins, for your sakes, when he was in the prime and flower of his age. Why then should you put off
Christ to your old age? Did he die for sin in the prime of his age? and will not you die to sin 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 yourselves to him in the spring and morning of your years?
Romans 12:1-2. Oh give Christ no cause to say, "I died for you early
—but you have not lived to me early. I was early in my suffering for you—but you have not been early in your returning to me. I made haste to complete your redemption—but you have made no haste to make sure your vocation and election, 2 Pet. 1:10. I stayed not, I 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, Gen. 19:16, and have not done what you might have done in order to your everlasting good.
In the primrose 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 me, whom you have so often grieved and pierced, Zech. 12:10. I could not be quiet nor satisfied until 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 be 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 be with you, if Christ should thus visibly plead against you in his great day.
Ah! young men, young men and women, who have souls much left of God, blinded by Satan, and hardened in sin, 2 Cor. 3, 4, can hear
Jesus Christ speaking thus to them: "I suffered for sinners early, I laid down a ransom for souls early, I pacified my Father's wrath early, I satisfied my Father's justice early, I merited grace and mercy for sinners early, I brought in an everlasting righteousness upon the world early, etc." 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 forever be one with Christ—except it be such that are forever left by Christ? Well, remember this—the more vile Christ made himself for us, the more dear he ought to be unto us.
Ah! young men, remember this, when Christ was young, he was tempted and tried; when he was in the morning of his days, his wounds were deep, his burden weighty, his cup bitter, his suffering painful, his agony and torment above conception, beyond expression; when he was young, that blessed head of his was crowned with thorns; and those eyes of his, which were purer than the sun, were put out by the darkness of death; and those ears of his which now hear 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; and that gracious mouth and tongue, which spoke as never any man spoke, 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, which were beautiful upon the mountains, which brought the glad tidings of peace and salvation into the world, and which 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 early to Christ, to serve, love, honor, and obey him early, even in the spring and morning of their youth.
Let the thoughts of a crucified Christ, says one, be never out of your mind, let them be food 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.
Motive (3). The third motive or consideration to provoke you to begin to be godly early, is this, namely, That it is the best and choicest way in the world—to be rich in gracious experiences early—which are the best riches in all the world. As he who sets up for himself early is in the most hopeful way to be rich early, so he who is godly in good earnest early, he is in the ready way, the highway of being rich in grace and rich in goodness. They usually prove men of great insight and great experience. God loves to show these his "beauty and his glory in his sanctuary." He delights to cause "his glory and his goodness to pass before" such. These shall find all his "paths drop marrow and fatness." For these "the Lord Almighty will make a feast of fat things, a feast of wines on the lees, of fat things full of marrow, of wines on the lees well refined." These shall have all kinds of "pleasant fruits" laid up "at their gates for their well-beloved." None have so many choice pledges of Christ's love, nor so many sweet kisses of Christ's mouth, nor so many embraces in Christ's arms—as those souls which are godly early.
Oh the grace, the goodness, the sweetness, the fatness that Christ is still a-dropping into their hearts! Christ will make their hearts his largest treasury, he will lay up most of his heavenly treasure in their souls. There he will store up mercies new and old; there he will treasure up all plenty, rarity, and variety; there he will lay up all that heart can wish or need require. Oh the many drops of myrrh which fall from Christ's fingers upon their hearts! Oh the many secrets that Christ reveals in their ears! Oh the many love-letters that Christ sends to these! Oh the many visits that he gives to these! Oh the turns, the walks, that he has in paradise with these! There are none in the world for experience and intelligence, compared to these. Ah! young men, young men, as you would be rich in the best riches, begin to be godly early! As there is no riches to spiritual riches, so there is no way to be rich in these riches—but by beginning to be godly, in good earnest, early.
As for worldly riches, the godly have always despised them, and preferred a contemplative life above them! The prophet calls them "thick clay," which will sooner break the back than lighten the heart; they cannot better the soul, they cannot enrich the soul, Hab. 2:6.
Ah! how many threadbare souls are to be found under silken cloaks and gowns! How often are worldly riches like hangmen, they hide men's 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!" Proverbs
23:5. 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 miscarries, and all is lost. He is rich enough, says Jerome, who lacks not bread, and high enough in dignity that is not forced to serve.
"This world's 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 well to warm;
But take too much, and surely you shall burn; So too much wealth, to too much woe does turn."
It was an excellent saying of Lewis of Bauyer, emperor of Germany, Such goods are worth getting and owning—as will not sink or wash away if a shipwreck happens—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.
Motive (4). The fourth motive to provoke young ones to be really godly early is, to consider that The present time, the present day, is the only season that you are sure of.
Time past cannot be recalled, and time to come cannot be ascertained: "Today, if you hear his voice, harden not your hearts,"
Heb. 3:15; "Behold, now is the acceptable time, now is the day of salvation," 2 Cor. 6:2. Some there are who trifle away their time, and fool away their souls and their eternal salvation. To prevent this, the apostle beats upon the present opportunity, because if that be once past, there is no recovering of it. Therefore, as the mariner takes the first fair wind to sail, and as the merchant takes his first opportunity of buying and selling, and as the farmer 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 godly towards the Lord, to seek him and serve him, and not to put off the present season, for they know not what another day, another hour, another moment, may bring forth.
That door of grace which is open today may be shut tomorrow; that golden scepter of mercy which 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 entreating and beseeching young men to break off their sins by repentance, "to return to the Lord, to lay hold on his strength, and be at peace with him," may the next hour be turned into wrath, Isaiah 27:4-5.
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 righteousness and temperance and judgment to come, Acts 24:25, and in this discourse striking at two special vices that Felix was particularly guilty of, he falls a-trembling, and being upon the rack to hear such doctrine, 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 Gospel, "Go and sell that you have, and give to the poor, and you shall have treasure in heaven," Mat. 19:21-24. Here Christ offers heavenly treasures for earthly treasures, unmixed treasures for mixed treasures, perfect treasures for imperfect treasures, satisfying treasures for unsatisfying treasures, lasting treasures for fading treasures; but the young man slips his opportunity, his season, and goes away sorrowful, and we never read more of him.
Ah! young men, young men, do not put off the present season, 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 deceive yourselves and feed yourselves 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 yourselves to the Lord next week, next month, or next year, for that God that has promised you mercy and favor upon the day of your return, he has not promised to prolong your lives until that day comes.
Ah! young men, young men, you say you will become godly before you die—but if you are not godly today, you may die tomorrow, nay, justice may leave him to be his own executioner tomorrow, who will not repent, nor seek the Lord today.
I have read of a certain young man, who, being admonished of the evil of his way and course, and pressed to leave his wickedness by the consideration of death, judgment, and eternity that was a-coming, he answered, 'Why do you tell me of these things? I will do well enough; for when death comes, I will speak but three words, and all will be fine.' And so still he went on in his sinful ways—but one day while on horseback, coming to a bridge, to go over a deep water, the horse stumbled, and he let go the bridle, and gave up himself and horse to the waters, and was heard to say these three words, Devil take all! Here was three dreadful words indeed, and an example, with a witness, for all young men to beware, who think to repent with a three-word repentance at last.
Otho, the emperor, slew himself with his own hands—but slept so soundly the night before, that the grooms of his chamber heard him snore.
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 find 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 Isaac's age, to live until your eyes wax dim, Gen.
27:1; you are not sure that you shall live to Jacob's years, and die leaning upon the top of a staff, Heb. 11:21. You read of those who "die in their youth, and whose lives are among the unclean," Job 36:14.
Do not the present season slip away, neglect not this day of grace, let not Satan keep your souls and Christ any longer asunder, by telling of you that you are too young, that hereafter will be 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; he could no sooner think of inquiring after Christ, of getting a saving interest in Christ, of leaving off his sinful courses, etc.—but Satan would be still a-suggesting, 'You are too young to leave your drunkenness, you are too young to leave your Delilahs, to leave your harlots;' until at last he cried out, 'Why may I not repent today? and lay hold on Jesus Christ today? etc. Ah! young men, this is your day, this is your season; if you will not now hearken and obey, you may perish forever.
Caesar had a letter given him by Artemidorus that morning he went to the senate, wherein notice was given him of all the conspiracy of his murderers, so that with ease he might have prevented his death— but neglecting the reading of it, was slain; he slipped his season, and dies for it. Ah! how many for slipping gracious seasons and opportunities, have died forever! 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.
Motive (5). Fifthly, To provoke you to be godly early, consider, How just it is with God to reserve the dregs of his wrath for those who reserve the dregs of their days for him.
How can a husband embrace that wife in her old age, who has spent all the time of her youth in following after strangers? Will any man receive such into his service, who has all their days served his enemies, and received such wounds, blows, and bruises, that renders them unfit for his service?
Ah! young men, young men, do not thus "foolishly and unwisely requite the Lord," Deut. 32:6, for all his patient waiting, his gracious wooing, and his merciful dealing with you. Ah! do not put off God to old age; 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 unable to take in, and as unable to give out? In old age, oftentimes, men are men—yet not 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 living mortuary.
Now how unlovely, how unfitting, how unworthy, nay, how incensing, how provoking a thing must this needs be—when men will dally with God, and put him off until their senile days have overtaken them, until their spring is past, their summer overpast, and they arrived at the fall of the leaf, yes, until winter colors 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 spoke unto you in your prosperity; but you said, I will not hear: this has been your manner from your youth, that you obey not my voice." But will God tolerate this behavior at their hands? No! Therefore it follows in the next verse, "Surely you shall be ashamed and confounded for all your wickedness."
Oh! that young men would let this scripture lie warm every morning upon their hearts, that so they may not dare to put off God and provoke him to their own eternal misery. Though you are young and in your strength, yet are you stronger than God, can you overcome him? If you will needs be a-provoking, provoke those who are your matches, and do not contend with him who is mightier than you, who can command you into nothing, or into hell at pleasure!
Motive (6). Sixthly, consider, That the sooner you are godly on earth, the greater will be your reward in heaven.
The sooner you are gracious, the more at last you will be glorious.
You read in the Scripture of a reward, of a great reward, and of a full reward. Now those who are godly early—who 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.
(1.) First, The sooner any man begins to be really godly, the more good he will do in this world. Now, the more good any man does on earth, the more glory he shall have in heaven.
Therefore, my beloved brethren, "Therefore, my dear brothers, be steadfast, immovable, always excelling in the Lord's work, knowing that your labor in the Lord is not in vain," 1 Cor. 15:58.
Man's wages, man's reward—shall be according to his works. He who does most work here—shall have most reward hereafter. God will at last proportion the one to the other—the reward to the work. "He who sows sparingly shall reap sparingly; and he who sows bountifully shall reap bountifully," 2 Cor. 9:6. Though no man shall be rewarded for his works, yet God will at last measure out happiness and blessedness to his people according to their service, faithfulness, diligence, and work in this world, Romans 2:5-7. Grace is glory in the bud, and glory is grace at the full; glory is nothing else but a bright constellation of graces; happiness is nothing but the quintessence of holiness. Grace and glory differ in degree, not kind.
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 he 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 be godly, 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 virtues with our vices, and according to the preponderation of either, denominate us godly or bad, and so deliver us up to reward or punishment.
No man can commend good works magnificently enough, says
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, says the same author, If I might have my desire, I would rather choose the lowest work of a country
Christian or poor maid, than all the victories and triumphs of Alexander the Great, and of Julius Caesar.
And, again, whatever the saints do, though never so small and lowly, it is great and glorious; because they do all in faith and by the word, says the same author. To prevent mistakes, you must remember, that