They are works which flow from supernatural principles, and they
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 which flow from supernatural principles, and they
are directed to supernatural ends, and performed in a supernatural
way. Now the sooner a man begins to be godly, the more he will
abound in these good works; and the more doubtless any man
abounds in such good works on earth, the greater reward he shall
have in heaven. Yet it must not be forgotten that the best actions, the
best works of hypocrites, and all men out of Christ, are but splendida
peccata, splendid and shining sins, beautiful abominations. And as
the phoenix in Arabia gathers sweet odoriferous sticks together, and
then blows them with her wings, and burns herself 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, which is
only to be 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 trifle towards the meriting of a kingdom, yet such a
proud piece man is, that he is ready enough to say with proud Vega, I
will not have heaven of free cost.
A proud heart would gladly have that of debt, which is merely of
grace, and desires that to be of purchase which God has intended to
be of free mercy; which made one to say, that he would swim through
a sea of brimstone, that he might come to heaven at last; but he who
swims not there through the sea of Christ's blood, shall never come
there. Man must swim there, not through brimstone—but through
Christ's blood, or he miscarries forever.
(2.) Again, the sooner a man begins to be godly, the more
serviceable he will be to others, and the more he will
arouse others to good. Now, all the good that you provoke others
to by counsel or carriage, by life or example, shall be put down to
your account; just as all the sins that men provoke others to, is put
down to their accounts. David did but send a letter concerning the
death of Uriah, and the charge comes, "You had slain Uriah with the
sword," 2 Sam.12: 8-9. The more I stir up others to sow, the more at
last I shall reap, Isaiah 38:3, Neh. 13:14. The sooner a man begins to
be godly, the more good he will do, the more serviceable he will be in
the town or city where he dwells, in the family where he lives, among
his relations, wife, children, kindred, servants, etc., with whom he
converses.
The sooner a man begins to be gracious, the sooner and the more
useful will his arts, his parts, his gifts, his graces, his mercies, his
experiences, his life, his labors, his prayers, his counsels, his
examples—be to all who are with him, to all who are about him.
We learn—that we may teach, is a proverb among the Rabbis. And I
do therefore lay in and lay up, says 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 godly early, and to lay in and lay up and lay out
early, for the profit and advantage of others. Augustine accounted
nothing his own that he did not communicate to others. The bee does
store her hive, out of all sorts of flowers for the common benefit. It is
a base and unworthy spirit for a man to make himself the center of
all his actions. The very heathen man could say that a man's country,
and his friends, and others, challenge a great part of him. And indeed
the best way to do ourselves good is to be a-doing good to others; the
best way to gather is to scatter. "He who sows liberally shall reap
liberally," 2 Cor. 9:6. "The liberal soul shall be made fat," Proverbs
11:25.
It is fabled of Midas, that whatever 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 who begin to be godly early 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 be high in heaven, as you
would have a great reward, a full reward, a massy, weighty crown—
oh labor to be godly early; labor to get acquainted with the Lord, and
an interest in the Lord, in the spring and morning of your days!
Motive (7). The seventh motive or consideration to provoke and
incite you to be godly early, is to consider, That the Lord is very
much affected 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 you, the
kindness of your youth, the love of your espousals, when you went
after me in the wilderness, in a land that was not sown," Jer. 2:2.
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; he required not only the first-fruits—but the very first of the
first: "The first of the first fruits of your land, you shall bring into the
house of the Lord your God," Exod. 23:19. God is the first being, the
first good, and therefore deserves the first of the first, and the best of
the best; the first and the best is not too good for him, who is
goodness itself. God, in Leviticus 2:14, is so passionately set upon
having the first of the first, that he will not wait until the green ears
of corn be ripe—but will have the green ears of corn dried in the fire,
lest he should lose his longing.
As many young women and sickly children cannot wait until the fruit
is ripe—but must have it while it is green; even so, says God, my
heart, my desires, are so vehemently set upon the first-fruits, the first
things, that I cannot wait, I cannot satisfy myself without them.
What would God teach us by all this—but to serve him with the first-
fruits of our age, the primrose of our childhood, the morning of your
youth. God has 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, lest he swear in his wrath that "you shall never
enter into his rest," Heb. 3:18.
Motive (8). The eighth motive or consideration to provoke you to be
godly early, to seek and serve the Lord in the morning of your youth,
is to consider, that This may be 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
goodness, faithfulness,truth and justice of God; temptations to
despair, temptations to lay violent hands on a man's self.
Temptations to question all that God has said, and all that Christ has
suffered, arises many times from men's delaying and putting off of
God to the last; all which, with many others, are prevented by a
man's seeking and serving of the Lord in the spring and morning of
his youth.
It is reported of the deer of Scythia, that they teach their young ones
to leap from bank to bank, from rock to rock, from one turf to
another, by leaping before them; by which means, when they are
hunted, no beast of prey can ever capture them. Just so, when people
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—but he shall not overtake them,
he shall not prevail over them. As you see in Moses, Joseph, Daniel,
and the three Hebrew children, these knew the Lord, and gave up
themselves to the Lord in the prime and primrose of their youth, and
these were all temptation-proof, Heb. 11, Gen. 39, Dan. 3. Satan and
the world pursued them—but could not overtake them. When the
devil and the world had done their worst, the young men's bows
abode in strength, and their hands were made strong to resist by the
hands of the mighty God of Jacob, Gen. 49:23-24. 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—I am a Christian. Early converts may say,when tempted,
asLuther did—Tell me not, Satan, what I have been—but what I am
and will be. Or as he in the like case, Whatever I was, I am now in
Christ a new creature, and that is it which troubles you. Or as he—
The more desperate my disease was, the more I admire the
physician. Yes, you may yet strain it a peg higher, and say, The
greater my sins were—the greater is my honor; as the devils which
once Mary Magdalene had—are mentioned for her glory. When
Pyrrhus tempted Fabricius the first day with an elephant, so huge
and monstrous a beast, as before he had not seen, the next day with
money and promises of honor, he answered, I fear not your force; I
am too wise for your 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, oh labor as for life to be godly early! seek and serve the
Lord in the morning of your youth. No way like this for the
preventing earthquakes, heartquakes, stormy days, and winter
nights, etc.
Motive (9). The ninth motive or consideration to stir up young men
to be godly early, 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; it is capable of the
knowledge of God, it is capable of union with God, of communion
with God, and of a blessed and happy fruition of God, Mat. 19:28;
Acts 7:59-60; Philip. 1:23.
Christ left his Father's bosom for the good of souls; he assumed
man's nature for the salvation of man's soul. Christ prayed for souls,
he sweat for souls, he wept for souls, he bled for souls, he hung on
the cross for souls, he trod the wine-press of his Father's wrath for
souls, he died for souls, he rose again from death for souls, he
ascended for souls, he intercedes for souls, and all the glorious
preparations that he has been a-making in heaven these sixteen
hundred years is for souls, Heb. 2:13-16; Isaiah 63:3; John 14:1-3.
Ah! young men, young men, do not play the courtier with your
precious souls. The courtier does all things late; he 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 it is the best and more noble part of man, and partly
because therein mostly and properly is the image of God stamped,
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 be worse than infidels, that make
no provision for their families, 1 Tim. 5:8; what monsters are those
who make not provision for their own souls! This will be bitterness in
the end.
Caesar Borgias being sick to death, lamentably said, "When I lived, I
provided for everything but death; now I must die, and am
unprovided to die." 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; who make provision for their enemies—but none for their
friend; how will you escape hanging in hell, who make provision for
everything, yes, for all your lusts—but make no provision for your
immortal souls? James 4:2-3; Hos. 7:13-14. We hate the Turks for
selling Christians for slaves, and what shall we think then, of those
who sell themselves, their precious souls—for toys and trifles which
cannot profit? who practically say, what once a profane nobleman of
Naples verbally said, namely—that he had two souls in his body, one
for God, and another for whoever would buy it.
Ah! young men, young men, 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, yes, 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
forever! Granetensis tells of a woman who was so affected with souls'
miscarryings, that she besought God to stop up the passage into hell
with her soul and body, that none might have entrance.
Ah that all young people were so affected with the worth and
excellency of their souls, and so alarmed with the hazard and danger
of losing their souls, as that they may in the spring and morning of
their days inquire after the Lord, and seek him, and serve him with
all their might, that so their precious and immortal souls may be safe
and happy forever. But if all this will not do, then in the last place,
Motive (10). Tenthly, Consider, young men, That God will at last
bring you to a reckoning. He will at last bring you to judgment.
"Be happy, young man, while you are young, and let your heart give
you joy in the days of your youth. Follow the ways of your heart and
whatever your eyes see, but know that for all these things God will
bring you to judgment," Eccles.11:9. In these words you have two
things:
(1.) An ironic concession; he bids him "Be happy, young man, while
you are young, and let your heart give you joy in the days of your
youth. Follow the ways of your heart and whatever your eyes see." He
yields him what he would have, by an irony, by way of mockage and
bitter scoff. Now you are young and strong, lively and lusty, and your
bones are full of marrow; you are resolved to be proud and scornful,
to indulge the flesh, and to follow your delights and pleasures. Well!
take your course if you dare, or if you have a mind to it, if your heart
be so set upon it. ""Be happy, young man, while you are young, and
let your heart give you joy in the days of your youth. Follow the ways
of your heart and whatever your eyes see."
(2.) The second is a warning, or a sad and severe premonition: "But
know that for all these things God will bring you to judgment." "God
will bring you;" these words import two things: first, the
unwillingness of youth to come to judgment; secondly, the
unavoidableness that youth must come to judgment; but how soon
you shall be brought to judgment, 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 he was
once ensnared with, the very hearing of a day of judgment, was even
a hell to him.
Histories tell us of a young man, who being for some capital offence
condemned to die, grew grey in one night's space, and was therefore
pitied and spared.
Ah! young men, young men—may the serious thoughts of this great
day put you upon breaking off the sins of your youth; and the
dedicating of yourselves to the knowledge, love, and service of the
Lord, in the spring and flower of your days. Ah! young men, consider
the errors of your lives, the wickedness of your hearts, the sinfulness
of your ways, and that strict account that before long you must be
brought to before the judge of all the world.
The heathens themselves had some kind of dread and expectation of
such a day; and therefore, when Paul spoke of judgment to come,
Felix trembled, though a heathen, Acts 24:25.
The bringing into judgment is a thing which is known by reason, and
is clear by the light of nature; therefore, in Austria, one of the nobles
dying, who had lived ninety-three years, and had spent all his life in
pleasures and delights, never being troubled with any infirmity, and
this being told to Frederick the emperor, From hence, says he, we
may conclude the soul's immortality; for if there is a God who rules
this world, as divines and philosophers teach, and that he is just no
one denies; surely there are other places to which souls after death
do go, and receive for their deeds either reward or punishment, for
here on earth, we see that neither rewards are given to the good,
nor punishments to the evil.
Ah, young men! "knowing therefore the terror of the Lord," 2 Cor.
5:9-11, and the terror of this day, oh! that you would be persuaded to
flee from the wrath to come, to cast away the idols of your souls, to
repent and be converted in the primrose of your youth, that your sins
may be blotted out when "the times of refreshing shall come from the
presence of the Lord," Acts 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 he was, he made answer, No man does
believe, no man does believe, no man does believe. And being further
asked what he meant by that repetition, he answered, No man does
believe how exactly God examines, how strictly God judges, how
severely he punishes. Oh that the ways of most young people did not
declare to all the world that they do not, and that they will not
believe the dread and terror of that day that will admit of no plea, nor
place for apology or appeal! The highest and last tribunal can never
be appealed from, or repealed.
Now if, for all that has been said, you are resolved to spend the
flower of your days, 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 terror 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
howling, that stamping and tearing, that wringing of hands and
gnashing of teeth—which shall certainly attend you, when God shall
bring you into judgment—for all your looseness and lightness, for all
your wickedness and wantonness, for all your profaneness and
baseness, for all your neglect of God, your grieving the Comforter,
your trampling under foot the blood of a Savior, for your despising of
the means, for your prizing earth above heaven, and the pleasures of
this world above the pleasures which are at God's right hand.
Oh! how will you wish in that day when your sins shall be charged on
you—when justice shall be armed against you—when conscience
shall be gnawing within you—when the world shall be a flaming fire
about you—when the gates of heaven shall be shut against you—and
the flame of hell ready to take hold of you—when angels and saints
shall sit in judgment upon you, and forever turn their faces from you
—when evil spirits shall be terrifying of you—and Jesus Christ
forever disowning of you; how will you, I say, wish in that day—that
you had never been born, or that you might now be unborn, or that
your mothers' wombs had been your tombs! Oh, how will you then
wish to be turned into a bird, a beast, a stock, a stone, a toad, a tree!
How you sill say, Oh that our immortal souls were mortal! Oh that
we were nothing! Oh that we were anything but what we are!
I have read a remarkable story of a king who was depressed and sad,
and wept; which, when his brother saw, he asked him why he was so
pensive? Because, says he, I have judged others, and now I must be
judged myself. And why, says his brother, are you now so sad about
this? it will, happily, be a long time before that day comes, and
besides that, it is but a slight matter. The king said little about it for
the present. Now, it was a custom in that country, when any had
committed treason, there was a trumpet sounded at his door in the
night time, and he was next day brought out to be executed. Now, the
king commanded a trumpet to be sounded at his brother's door in
the nighttime, who, awakening out of his sleep, when he heard it,
arose, and came quaking and trembling to the king. How now? says
the king; why are you are so affrighted? I am, says he, accused of
treason, and next morning I shall be executed. Why, says the king to
him again, are you so troubled at that, knowing that you shall be
judged by your brother, and for a matter that your conscience tells
you you are clear of? How much more, therefore, may I be afraid,
seeing that God shall judge me, and not in a matter that my
conscience frees me of—but of that whereof I am guilty? And beside
this, if the worst comes—it is but a temporary death you shall die—
but I am liable to death eternal, both of body and soul. I will leave the
application to those young people that put this day afar off, and
whom no arguments will move to be godly early, and to acquaint
themselves with the Lord in the morning of their youth.
But now to those young men and women who begin to seek, serve,
and love the Lord in the primrose of their days—the day of judgment
will be to them like music in the ear, and a jubilee in the heart. 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 be 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 showed to any of his people. Now he 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 be interpreted
as a special kindness shown to himself. Now the crown shall be set
upon their heads, and the royal robes put upon their backs; now all
the world shall see that they have not served the Lord for nothing.
Now Christ will pass over all their weaknesses, and make honorable
mention of all the services they have performed, of all the mercies
they have improved, and of all the great things that for his name and
glory they have suffered.
Chapter 5
Shall the Sins of Saints be Brought into
the Judgement?
Question. But here an apt question may be moved, namely,
Whether at this great day, the sins of the saints shall be
brought into the judgment of discussion, and discovery, or
not? Whether the Lord will in this day publicly manifest, proclaim,
and make mention of the sins of his people, or not?