Chapter 3 (continued, part 23)
with his ambassadors 2 Tim. 4:7, 8, "I have fought a good fight, I have finished my course, I have kept the faith: henceforth there is laid up for me a crown of righteousness, which the Lord, the righteous Judge, shall give me at that day; and not to me only—but unto all them also that love his appearing."
So in Isaiah 49:5. "I am honored in the eyes of the Lord and my God has been my strength." So in 2 Cor. 2:15, "For we are unto God a sweet savor of Christ in those who are saved, and in those who perish." [God will at last highly reward those very services that men don't regard, etc.] Ministers shall be rewarded according to their faithfulness and diligence, though some perish. It shall be with them as with vine-dressers. You know vine-dressers are rewarded according to their diligence and faithfulness, though some vines never bear, nor bring forth any fruit at all. As ministers are diligent and faithful, so the reward, the crown, shall be given forth at last. This is many a faithful minister's grief, that he takes a great deal of pains in rubbing and washing, as it were, to make souls white and clean, pure and holy, and yet they remain after all as black as hell; but surely their reward shall be never the less with God. The nurse looks not for her wages from the child—but from the parent. If ministers, like clouds, sweat themselves to death that souls may be brought to life, great will be their reward, though their souls should perish forever, for whom they have wept, sweat, and bled.
God won't deal by faithful ministers, as Xerxes did by his steerman, who crowned him in the morning, and beheaded him in the evening of the same day. No; God will set an everlasting crown upon their heads who remain laborious and faithful to the death. The world for all their pains will crown them with thorns—but God at last will crown them with glory; he will set a crown of pure gold upon their heads forever. And thus you have the point proved.
The second thing that I am to do is to show you,
2. What honor that is, which is justly due to faithful ministers.
Now, this I shall show you in three things. There is a threefold honor that is due unto them.
[1.] First, Honorable countenance is due unto those who are in so honorable a place and office as they are in: 1 Cor. 4:1, "Let a man so account of us as of the ministers [Under-rowers to Christ, the masterpilot, helping forward the ship of the church to the haven of heaven.] of Christ, and stewards of the mysteries of God;" 1 Thes. 5:12-13, "And we beseech you, brethren, to know those who labor among you, and are over you in the Lord, and admonish you; and to esteem them very high in love for their work's sake;" or, "to esteem them more than exceedingly," or, more than abundantly, as the Greek will bear. And so, in 1 Tim. 5:17, "Let the elders who rule well be accounted worthy of double honor, especially those who labor in the word and doctrine." The Greek word that is here rendered labor, signifies not simply to labor—but to labor with much travail and toil, to labor even to exhaustion, as he does who chops wood, or that toils in harvest, or who goes a warfare. Preaching is a most difficult work, and enfeebles a man exceedingly; whence the prophet cries out, "My leanness, my leanness," Isaiah 24:16. [Our Savior, at little past thirty, was reckoned by the Jews to be towards fifty, John 8:57, he had so spent himself in preaching. Preaching is a spending, painful work.] No pains, no labor, no work compared to that of the brain, to that of the mind, nor any so worthy of praise as those who are most in that labor, in that work.
No men's work is so holy and heavenly as theirs, nor no men's work is so high and honorable as theirs, and therefore none deserve to be more honored than they, though not for their own sakes—yet their work's sake. Shall Turks and papists so highly esteem and honor every hedge-priest of theirs above their merits, and shall not Christians much more honor their faithful ministers? Faithful ministers must have countenance as well as maintenance, they must have reverence as well as recompense. You are not to nod the head and put out the lip, to scoff, and mock, and jeer at them.
Isaiah 52:7, "How beautiful upon the mountains are the feet of him who brings good tidings, who publishes peace; who brings good tidings of good, who publishes salvation; who says unto Zion, your God reigns." "How beautiful upon the mountains are the feet!" What is their face then? What is their doctrine then? Their very feet, when dirty, sweaty, and
dusty, are yet very beautiful and lovely.
It was a common saying at Constantinople, that it was better the sun should not shine than that Chrysostom should not preach.
I have read of one that said, "if he should meet a preacher and an angel together, he would first salute the preacher, and then the angel afterward." If you do not give them honorable countenance, Jews and Turks, papists, and pagans, will in the great day of account rise up against you, and condemn you. I could say much of what I have observed in other nations and countries concerning this thing—but I shall forbear. Should I speak what I have seen, many professors might well blush.
The Grecians used to give far greater respect and honor to their philosophers than to their orators, because that their orators did only teach them to speak well—but their philosophers did teach them to live well. Oh what honor then is due to those who do teach you both to speak well and to live well! both how to be happy here and how to be blessed hereafter. And thus you see that honorable countenance is due to faithful ministers.
[2.] Secondly, There is an honor of maintenance, as well as an honor of countenance that is due to them: 1 Tim. 5:17-18, "Let the elders who rule well be accounted worthy of double honor, especially they who labor in the word and doctrine. For the Scripture says, You shall not muzzle the ox that treads out the corn, and the laborer is worthy of his reward." [Harvest-laborers have food and drink, and double wages. Some think that the apostle has respect to the law of the first-born, Deut. 21:17, in which a two-fold portion is commanded to be given him. The ancient Christians, as appears by Tertullian, were accustomed, in their Agapae, or love-feasts, to give their ministers a double portion. Surely ministers should have such a liberal, honorable maintenance, as might set them above the vulgar, as the first-born by their double portion were set up above the rest of their brethren.]
Gal. 6:6, "Anyone who receives instruction in the word must share all good things with his instructor. Do not be deceived: God cannot be mocked. A man reaps what he sows." So in 1 Cor. 9:7-11, "Who serves as a
soldier at his own expense? Who plants a vineyard and does not eat of its grapes? Who tends a flock and does not drink of the milk? Do I say this merely from a human point of view? Doesn't the Law say the same thing? For it is written in the Law of Moses: "Do not muzzle an ox while it is treading out the grain." Is it about oxen that God is concerned? Surely he says this for us, doesn't he? Yes, this was written for us, because when the plowman plows and the thresher threshes, they ought to do so in the hope of sharing in the harvest. If we have sown spiritual seed among you, is it too much if we reap a material harvest from you?" Mat. 10:9-10, "Don't take along gold, silver, or copper for your money-belts. Don't take a traveling bag for the road, or an extra shirt, sandals, or a walking stick, for the worker is worthy of his food." God's appointment in all these texts bespeak it.
Again, you may consider the necessity of it. How shall they go on in their warfare if they are troubled with the things of this life? Again, they are to give themselves wholly to the work of the ministry, 1 Tim. 4:5. And again, the equity and justice of the duty Christ and the apostle shows in the forenamed scriptures, Mat. 10:10, 1 Cor. 9:10. The maintenance of the minister should be so free, and so liberal, as may testify that you honor him in your hearts, and as may keep him from contempt and scorn in the world. There are multitudes who grumble at the expense of a penny for the maintenance of those divine candles who spend themselves to give light to them; who will rather die than spend a little money to save their souls. They like well of religion without expense; and a gospel without charge. The scripture says, "Buy the truth, sell it not." You can never overbuy it, whatever you give for it; you can never sufficiently sell it, if you had all the world in exchange for it.
It is said of Caesar that he had greater care of his books than of his royal robes; for swimming through the water to escape his enemies, he carried his books in his hand above the water—but lost his robes. But alas! what are Caesar's books to God's book? The word is the field, and Christ is the treasure that is hid in that field. The word is a ring of gold, and Christ is the pearl in that ring of gold, and is it then worth nothing? Many deal with faithful, laborious ministers, as carriers do with their horses, they lay heavy burdens upon them, and exact work enough; and then to
recompense this, they hang bells at their ears and necks. They shall be commended and applauded for brave excellent preachers, and for great painstakers, etc. That maintenance that is justly due to the ministers of the gospel is honorable; it ought to be suitable to their condition and dignity. The maintenance that is due to them, is of the same nature with that which is given to princes and magistrates, by those who are under them, and not a common maintenance which superiors give to their inferiors or servants.
[3.] Thirdly, There is an honor of obedience and service that is due to them. And indeed, of all honors, this is the greatest honor that can be cast upon a faithful minister, the honor of obedience: Heb. 13:7, "Remember those who have the rule over you, who have spoken to you in the word of God;" and verse 17, " Obey those who rule over you." Oh, submit yourselves, for they "watch for your souls as those who must give an account, that they may do it with joy, and not with grief, for that is unprofitable for you."
"Obey those who have the rule over you." The word that is rendered "Rule over you," in the seventh and seventeenth verses, signifies captains, guides. Faithful ministers are your captains, they are your guides, they are your chieftains, they are your champions who bear the brunt of the battle, the heat of the day; and therefore you must obey them, even as soldiers do their captains. So in 2 Thes. 3:14, "And if any man obey not our words, note that man, and have no company with him." Brand him as infamous, beware of him, let him see a strangeness in you towards him, that all may avoid him as one whose company is dangerous and infectious.
Ah Christians! by your submission to their doctrine, you highly honor them, and you make their heavy task to be easy and sweet unto them. Christians! it will be your honor and happiness in the day of Christ, that you have lived out what they have taught to you. I suppose you remember that happiness is not entailed to hearing, or knowing, or talking—but to doing. "If you know these things, blessed and happy are you, if you do them, John 13:17. There are some diseases which are called opprobria medicorum, the reproaches of physicians; and there are some people that may be truly called opprobria ministrorum, the reproach of ministers,
and those are those who are great hearers, and talkers, and admirers of ministers—but never obey the doctrines delivered by them. [There is no fear of knowing too much—but there is much fear and danger of practicing too little. I fear, with Augustine, that many grieve more for the barrenness of their lands than for the barrenness of their lives. The more the cypress is watered, the more it is withered. Oh that it were not so with many in these days!]
The Corinthians were Paul's honor, they were his living epistles, they were his walking certificates, they were his letters-testimonial, 2 Cor. 3:23. The obedience and fruitfulness of the people is the minister's testimonial, as the profiting of the scholar is the master's commendation. Oh what an honor is it to a faithful minister, when it shall be said of him, as one said once of Octavius, "When he came into Rome he found the walls all of base materials—but left them walls of marble!" So here is a minister who found the people dark and blind—but left them enlightened; he found them dead—but left them alive; he found them a proud people—but has left them humble; a profane people—but has left them holy; he found them a carnal people—but has left them spiritual; he found them a worldly people—but has left them heavenly; he found them a wavering people—but has left them settled and rooted, etc. No honor to a faithful minister like this. And thus you see what honor is due unto them, etc.
USE. And now let me make a word of use. Christians! if their office be so honorable, then honor them. Oh, give them the honor that is due unto them. Will you make conscience to give others their due, and will you make no conscience of giving ministers their due? Are there any who are greater blessings to a nation than faithful ministers? Who have stood more in the gap to turn away wrath than they? Who have begotten you to Christ through the gospel but they? Who have turned you from darkness to light, and from the power of Satan unto God but them? Who have built you up in the light and love of Jesus but them? etc. Oh, do not cast scorn and reproach upon them—but give them that honor that is due unto them!
But you will say to me, How shall we honor them?
I answer, you must honor them these five ways:
[1.] You must honor them by hearing them, and giving credit to their message. The want of this honor troubled Isaiah too much; "Who has believed our report?" Not to believe the report that they make concerning God and Christ, etc., is to cast the greatest dishonor that can be upon them. [Antisthenes, a philosopher, went every day six miles to hear Socrates.] The wise men, Mat. 2, went many weary hundred miles to find Christ at Jerusalem; some think near a thousand miles. The Queen of Sheba, some say, went 964 miles to hear the wisdom of Solomon; and what was Solomon's wisdom to that wisdom of Christ that is held forth to souls in the ministry of the gospel. [We can never hear that too often that we can never learn too well.] The holy martyrs thought no weather too hot, no winter too cold, no journey too long, nor no torment too great—to enjoy the preaching of the gospel, though darkly.
[2.] You may honor them, by standing fast in the doctrine of the Lord delivered by them.1 Thes. 3:8, "You are our joy, our crown, if you stand fast in the Lord;" else, says the apostle, you kill our very hearts. If after all our studying, wrestling, sweating, and preaching, you shall play apostates, and leave the precious ways of God, and run after notions and vain opinions which cannot profit you, nor better you, you will kill many at once: your own souls and our hearts.
[3.] You should honor them, by being followers of them, so far as they are followers of Christ. So in 1 Cor. 4:16, "Be followers of me, even as I am of Christ." Chapter 11:11; Heb. 13:7; 2 Thes. 3:7; Phil. 3:7. All these scriptures bespeak you to be followers of them as they are followers of Christ. Oh, it is an honor to faithful ministers, when their people are like them in knowledge, wisdom, love, humility, holiness!
Plutarch said of Demosthenes that he was excellent at praising the worthy acts of his ancestors—but not so at imitating them. Ah, many in these days are excellent at praising and commending the holy and gracious actings of their ministers—but not so at imitating them!
[4.] You must honor them by bearing them upon your hearts
when you appear before the Lord in the mount. Eph. 6:13, 19; 2 Thes. 3:1-2; 1 Thes. 5:25; Col. 1:2, 4; Heb. 13:8; Acts 12:5. All these scriptures do bespeak Christians to bear their faithful ministers upon their hearts when they are a-wrestling with God. None usually are opposed as they. Their wants are many, their weaknesses are more, their work is great, their strength is small. Oh pray, pray more and more for them; yes, pray believingly, pray affectionately, pray fervently, pray unweariedly—that they may speak from the heart to the heart, that they may speak things which are seasonable and suitable to the capacities and conditions of his people. They can tell when they lack your prayers, and when they enjoy your prayers; did you pray more for them, they might do more for your internal and eternal good, than now they do.
[5.] Lastly, You must honor them by adhering to them, and abiding with them in all their trials, afflictions, and tribulations that do or shall attend them. It is brave to own them in a storm, to own them when others disown them, when others oppose them, and act highly against them. Paul looked upon himself as much honored by Onesiphorus owning of him in his chains. "May the Lord show mercy to the household of Onesiphorus, because he often refreshed me and was not ashamed of my chains. On the contrary, when he was in Rome, he searched hard for me until he found me. May the Lord grant that he will find mercy from the Lord on that day! You know very well in how many ways he helped me in Ephesus." 2 Timothy 1:16-18.
Chrysostom says of Christians, "That they would not be kept from visiting the confessors in prison, although it was forbidden with many threatening terrors, and it was great danger to them." [The saints in the primitive times did so stick and cleave to those who were in bonds, that the very heathen admiringly cried out, "Look how the Christians love one another."]
But to draw to a close, you have heard that the office of a faithful minister is honorable, and you have heard what honor is due unto them. Let me therefore desire you all to take heed of scorning, despising, and despising of those who are faithful, who are qualified according to gospel rules. That is a sad word, 2 Chron. 36:15-18. God sent his messengers early and late to reclaim them—but they mocked the messengers of God, and
despised his words, and misused his prophets, until the wrath of the Lord arose against his people, until there was no remedy, nor no healing. David never played such a harsh part all his days, as he did to the Ammonites that despitefully used his ambassadors, as you may see at large in 2 Sam. 10.
The Romans sacked the famous city of Corinth, and razed it to the ground, for a little discourtesy they offered to their ambassadors. [Ambassadors are inviolable by the law of nations, and the least indignity offered to them is to be as severely punished as if it had been offered to the person of that prince whom they represent.] And they slew many of the Illyrians and the Tarentines for misusing of their ambassadors. And do you think that the Lord is not as tender of the credit and honor of his faithful ministers, and that he will not avenge the affronts, wrongs, and injuries which are done unto them? Surely he will. "This is what the Lord Almighty says—I will send war, famine, and disease upon them and make them like rotting figs—too bad to eat. Yes, I will pursue them with war, famine, and disease, and I will scatter them around the world. In every nation where I send them, I will make them an object of damnation, horror, contempt, and mockery. For they refuse to listen to me, though I have spoken to them repeatedly through my prophets." Jeremiah 29:17-19
"Again and again the Lord had sent his prophets and seers to warn both Israel and Judah—Turn from all your evil ways. Obey my commands and laws, which are contained in the whole law that I commanded your ancestors and which I gave you through my servants the prophets. But the Israelites would not listen. They were as stubborn as their ancestors and refused to believe in the Lord their God. They rejected his laws and the covenant he had made with their ancestors, and they despised all his warnings. They worshiped worthless idols and became worthless themselves. They followed the example of the nations around them, disobeying the Lord's command not to imitate them." 2 Kings 17:13-15
Now mark, though these temporal judgments are not visible among us— yet spiritual judgments, which are the worst of judgments, are very visible. Though there is no sword, no famine, no pestilence—yet there is spiritual madness, spiritual drunkenness, spiritual giddiness. Oh the
blind minds, the corrupt judgments, the hard hearts, the seared consciences, which are to be found among the professors of this age! As there are no mercies to spiritual mercies—so there are no judgments to spiritual judgments. Jer. 13:12; Ezek. 23:33; 1 Tim. 4:2; Titus 1:15. Oh the slightness, the coldness, the deadness, the barrenness, which is abroad in the world! God suits his judgments to men's sins; the greatest sins are always attended with the greatest judgments. In these days men sin against more glorious means, greater love, more clear light, more tender affections of mercy, etc, than formerly; and therefore God gives men up to more sad and dreadful spiritual judgments than formerly.
They say when Hercules drew up Cerberus from hell, he led him in a chain, and he went quietly until he came to the horizon and saw the peeping of the light—but then he pulled so strongly that he almost pulled the conqueror and all back again. Ah it is sad when men had rather live in darkness, and die in darkness, and go to hell in darkness—rather than see the light, enjoy the light, and walk in the light! Many fret at the light, and at those who bring it, as the Ethiopians once a year solemnly curse the sun. Such souls stand in much need of pity and prayer.
And thus, according to my weak measure, I have given out what God has given in from this scripture, and shall follow it with my prayers, that it may be a word of life and power both to writer, reader, and hearer. Amen.
Soli Deo Gloria in Aeternum.
APPLES OF GOLD
by Thomas Brooks, 1660
Apples of Gold for Young Men, and a Crown of Honor for Old Men
The Young Man's Work, and the Old Man's Reward
"The hoary head is a crown of glory—if it be found
in a way of righteousness." Proverbs 16:31
Introduction
Chapter 1 A commendable thing for young men to be really godly early
Chapter 2 The great honor it is to be an old disciple —shown in seven particulars.
Chapter 3 The Evils of Youth
Chapter 4 An Exhortation to All Young People
Chapter 5 Shall the sins of the saints shall be brought into the judgment?
Chapter 6 Directions and helps
Chapter 7 You must labor to be acquainted with four things early
Chapter 8 Objections
Chapter 9 brief answers to the old man's scruples
The Epistle Dedicatory
To all young people, especially those who begin to turn their faces towards Zion.
Dear Hearts, "A word spoken in due season, how good is it!" Proverbs 15:23. "It is" often "like apples of gold in pictures of silver," Proverbs 25:11. Many times such a word is sweet, precious, pleasing, delectable, and strong in its operation. A company of near friends dining together one Sabbath day, one who was at table, to prevent impertinent discourse, said "that it was a question whether they would all go to heaven or not," which struck them all into sober-mindedness, and caused everyone to enter into a serious consideration with themselves. One thought, if any of this company go to hell, it must be I; and so thought another and another, and indeed so thought almost everyone then present; and through the mercy and blessing of God this speech so wrought upon the spirits of most of them, that it proved the first instrumental means of their conversion.
I have my hopes, through grace, that this treatise, though it be sown in weakness, yet by the blessing of the Most High upon it, it may rise in power, and be an instrumental means of the winning of souls to Christ, which is my highest ambition in this world; and therefore I have broken through all difficulties and carnal reasonings that might otherwise have stifled this babe in the womb, and kept it from ever seeing of the light.
I have read of an emperor that delighted in no undertakings so much as those which in the esteem of his counselors and captains were deemed most difficult and impossible. If they said such or such an enterprise would never be accomplished, it was argument enough to him to make the adventure; and he usually prospered, he seldom miscarried.
I have never found greater and choicer blessings to attend any of my poor weak labors, than those which have been brought forth into the world through the greatest straits and difficulties.
Valerius Maximus reports, that one telling a soldier going to war against the Persians—that they would hide the sun with their arrows, he answered, We shall fight best in the shade. Nothing should discourage nor dishearten a soldier of Christ, 2 Tim. 2:3-4. Christ says to all his soldiers (as the Black Prince his father said to him, fighting as it were in blood to the knees, and in great distress), Either vanquish or die! Men of no resolution, or of weak resolution, will be but little serviceable to the good of souls. Such watchmen as will be free from the blood of souls, and be serviceable to the interest of Christ in turning sinners from darkness to light, must be men of spirit and resolution.
I remember Austin begins one of his sermons thus: "To you is my speech, O young people, in the flower of age, in the danger of the mind.''
So say I, to you, O young people! do I dedicate the ensuing treatise, and that,
First, Because the matter contained therein does primarily and eminently concern you.
And secondly, Because of an earnest desire that I have of your internal and eternal welfare.
And thirdly, Because of some late impulses that have been upon my spirit to leave this treatise in your hands as a legacy of my love, and as a testimony and witness of my great ambition to help forward your everlasting salvation.
And fourthly, Because there is most hope of doing good among you, as I evidence more at large in the following treatise.
And fifthly, To countermine the great underminer of your souls, whose great design is to poison you, and to possess you, in the morning of your days.
Sixthly, To provoke others that are more able and worthy to be more serviceable to you in declaring themselves fully on this very subject, which none yet have done that I know of, though it be a point of as great
concern to young people especially, as any I know in all the Scriptures, Eph. 4:14.
Seventhly, and lastly, Because there are very many who lie in wait to deceive, corrupt, and poison your minds with God-dishonoring, Christdenying, conscience-wasting, and soul-damning opinions, principles, and blasphemies.
I have read of one who boasted and gloried in this, that he had spent thirty years in corrupting and poisoning of youth. Doubtless, many wretches, many monsters there be among us, who make it their business, their glory, their all—to delude and draw young people to those dangerous errors and blasphemies that lead to destruction. Error and folly, says one very well, are the knots of Satan wherewith he ties children to the stake to be burned in hell.
There isa truth in what the tragedian said long since, "poison is commonly drunk out of a cup of gold." So is an error soonest taken into the judgment and conscience, from people of the fairest carriage and smoothest conversations.
Error is so foul an hag, that if it should come in its own shape, a man would loathe it, and fly from it as from hell.
If Jezebel had not painted her face, she had not gotten so many young doating adulterers to have followed her to their own ruin.
Ah! young men, young men—the blessing of the Lord upon your serious and diligent perusal of this treatise may be a happy means to preserve you from being ensnared and deluded by those monsters "who compass sea and land to make proselytes for hell," Mat. 23:15.
And thus I have given you the reasons of my dedicating this treatise to the service of your souls. I would willingly presume that it will be as kindly taken—as it is cordially tendered. I hope none of you into whose hands it may fall, will say as one Antipater, king of Macedonia, did; when one presented him with a book treating of happiness, his answer was, I have no time for this.
Ah! Young men and women, young men and virgins, as you desire the everlasting welfare of your souls; as you would escape hell and come to heaven; as you would have a saving interest in Christ, a pardon in your bosoms; as you would be blessed here and glorious hereafter; find time, make time—to read over and over the following treatise, which is purposely calculated for your eternal good.
But before I go further, I think it needful, in some respects, to give the world some further account of other reasons or motives which have prevailed with me to appear once more in print; and they are these:
First, Having preached a sermon occasionally upon these words, on which this following discourse is built, I was earnestly implored by some worthy friends, to print the sermon. I did as long as in modesty I could, withstand their desires, judging it not worthy of them; but being at last overcome, and setting about the work, the breathings and comings in of God were such as has occasioned that one sermon to multiply into many. Luther tells us, that when he first began to turn his back upon popery, he intended no more but to withstand popish pardons and selling indulgences; yet neither would God or his enemies let him alone until he resolved with Moses not to leave a hoof of popery unopposed, Exod. 10:26, etc. God many times in the things of the gospel, carries forth his servants beyond their intentions, beyond their resolutions. But,
Secondly, The kind acceptance and good quarter that my other pieces have found in the world, and those signal and multiplied blessings that have followed them; to the winning of many over to Christ, and to the building up of others in Christ—has encouraged me to present this treatise to the world, hoping that the Lord has a blessing in store for this
also. Gracious experiences are beyond notions and impressions; they are very quickening and encouraging.
Thirdly, That I might in some measure make up other neglects, whose age, whose parts, whose experiences, whose graces—has long called upon them to do something considerable in this way, and that they may be provoked by my weak attempt to do better, and to make up what is lacking through my invincible infirmities and spiritual wants and weaknesses, which are so many as may well make a sufficient apology for all the defects and weaknesses that in this treatise shall appear to a serious judicious eye. But,
Fourthly, The love of Christ and souls has constrained me to it. As there is an attractive virtue, so there is a compulsive virtue in divine love. Love to Christ and souls will make a man willing to spend and be spent. He who prays himself to death, who preaches himself to death, who studies himself to death, who sweats himself to death—for the honor of Christ and good of souls—shall be no loser in the end. Divine love is like a rod of myrtle, which, as Pliny reports, makes the traveler who carries it in his hand—that he shall never be faint or weary. Divine love is very operative; if it does not work, it is an argument it does not exist at all. Divine love, like fire, is not idle—but active. He who loves, cannot be barren. Love will make the soul constant and abundant in well-doing. God admits none to heaven, says Justin Martyr—but such as can persuade him by their works, that they love him. The heathen Seneca has observed—that God does not love his children with a weak, womanish affection—but with a strong, masculine love; and certainly, those who love the Lord strongly, who love him with a masculine love—they cannot but lay out their little all for him and his glory. But,
Fifthly, I observe that Satan and his instruments are exceeding busy and unwearied in their designs, attempts, and endeavors in these days to corrupt and poison, to defile and destroy the young, the tender, the most hopeful, and most flourishing plants among us.
Latimer told the clergy in his time, that if they would not learn diligence and vigilance from the prophets and apostles, they should learn it from the devil, who goes up and down his dioceses, and acts by an untiring
power—seeking whom he may destroy. When the wolves are abroad, the shepherd should not sleep—but watch; yes, double his watch, remembering that he had better have all the blood of all the men in the world upon, him than the blood of one soul upon him by his negligence, or otherwise.
Satan is a lion, not a lamb; a roaring lion, not a sleepy lion; not a lion standing still—but a lion going up and down. As not being contented with the prey—the many millions of souls he has got—"he seeks whom he may devour." 1 Peter 5:8. His greatest design is to fill hell with souls; which should awaken every one to be active, and to do all that may be done to prevent his design, and to help forward the salvation of souls.
Chrysostom compares good pastors—to fountains that ever send forth waters, or conduits that are always running, though no pail be put under. But,
Sixthly and lastly, I know the whole life of man is but an hour to work in; and the more work any man does for Christ on earth, the better pay he shall have when he comes to heaven. Every man shall at last "reap as he sows." Opportunities of doing service for Christ, and souls, are more worth than a world; therefore I was willing to take hold on this, not knowing how soon "I may put off this earthly tabernacle;" and remembering, that as there is no believing nor repenting in the grave, so there is no praying, preaching, writing, nor printing in the grave; we had need to be up and doing, to put both hands to it, and to do all we do with all our might, knowing that "the night is coming, wherein no man can work." A Christian's dying day is the Lord's pay-day; that is, a time to receive wages, not to do work.
And thus I have given the world a true account of the reasons that moved me to print the following discourse. Before I close up, I desire to speak a word to young people, and another to aged people, and then I shall take leave of both.
My request to you who are in the primrose of your days is this—If ever the Lord shall be pleased so to own and crown, so to bless and follow this following discourse, as to make itan effectual means of turning you to
the Lord, of winning you to Christ, of changing your natures, and converting your souls—for such a thing as that I pray, hope, and believe— that then you would do two things for me.
First, That you would never cease bearing of me upon your hearts when you are in the mount, that I may be very much under the pourings out of the Spirit, that I may be clear, high, and full in my communion with God, and that I may be always close, holy, humble, harmless, and blameless in my walkings with God, and that his work may more and more prosper in my hand.
Secondly, That you would by word of mouth, letter, or some other way, acquaint me with what the Lord has done for your souls—if he shall make me a spiritual father to you. Do not hide his grace from me—but acquaint me how he has made the seed that was sown in weakness, to rise in power upon you, and that
(First) That I may do what I can to help on that work begun upon you; that your penny may become a pound, your mite a million, your drop an ocean.
(Secondly) That I may the better improve some impressions that have been upon my own spirit since I began this work.
(Thirdly), That my joy and thankfulness may be increased, and my soul more abundantly engaged to that God, who has blessed the day of small things to you, 1 Thes. 2:19-20; 2 Cor. 9:2. Ponder these scriptures—2 Cor. 7:3-4, 13; Philip. 2:2; Phil. 4:1; Philem. 7; 2 John 3-4—and then be ashamed to declare what the Lord has done for you, if you can.
(Fourthly) It is better to convert one to Christ, than to civilize a thousand; and will turn more at last to a minister's account in that day, wherein he shall say, "Lo, here am I, and the children that you have given me," Isaiah 8:18. Such a man, with his spiritual children about him, shall look on God with more comfort and boldness, than those that are only able to say, "Lo, here am I, and my many benefices;" "Here am I, and my many ecclesiastical dignities and glories;" "Here am I, and the many hundreds a year that I have given." But,
(Fifthly and lastly) The conversion of others is a secondary and more remote evidence of a man's own renovation and conversion. Paul was converted himself before God made him instrumental for others' conversion. God's usual method is, to convert by those who are converted.
I do not remember any one instance in all the Scripture of God's converting any by such who have not been converted first themselves; yet I know his grace is free, and the wind blows where it wills, when it wills, and as it wills.
To aged people I have a word.
First, To grey-headed saints. Ah, friends! ah, fathers! would you see your honor, your happiness, your blessedness? Then look into this treatise, and there you will find what an unspeakable honor it is to be an old disciple, what a glory it is to be godly early, and to continue so to old age.
Secondly, To white-headed sinners whose spring is past, whose summer is overpast, and who are arrived at the fall of the leaf, and yet have a hell to escape, a Christ to believe in, sins to pardon, hearts to change, souls to save, and heaven to make sure; would such be encouraged from Scripture grounds to repent, believe, and hope, that yet there is mercy for such, let them seriously peruse this treatise, especially the latter part of it, and there they may find enough to keep them from despairing, and to encourage them to adventure their souls upon him who is mighty to save.
There are many things in this treatise that are of use to all, and several things of importance—which are not every day preached nor read. I have made it aspleasurable as timewould permit, that so it might be the more profitable to the reader, and that I might the better take the young man by a holy craft; which is a high point of heavenly wisdom, there being no wisdom to that of winning of souls, 2 Cor. 12:16; Proverbs 11:13. I shall now follow this poor piece with my weak prayers, that it may be so blessed from heaven, as that it may bring in some—and build up others— and do good to all. And so rest,
Your friend and servant in the Gospel of Christ,
Thomas Brooks
The explanation of the verse
"And all Israel shall mourn for him, and bury him: for he only of Jeroboam shall come to the grave, because in him there is found some good thing toward the Lord God of Israel in the house of Jeroboam." 1Kings 14:13
I shall only stand upon the latter part of this verse, because that affords me matter most suitable to my design.
These words are a commendation of Abijah's life. When Abijah was a boy, verse 3, 12, when he was in his young and tender years, he had the seeds of grace in him, he had the image of God upon him, he could discern between good and evil, and he did that which pleased the Lord.
The Hebrew word translated boy, verse 3, is very often applied to such as we call youth, or young men; Exod. 24:5; Num. 11:28; 1 Sam. 2:17, etc.
Of such prudence was Abijab, as that he could choose good and refuse evil. He was a Lot in Sodom, he was good among the bad. The bent and frame of his heart was towards that which was good, when the heart both of his father and mother was set upon evil. Abijah began to be good early. He crossed that pestilent proverb, "a young saint and an old devil." It is the glory and goodness of God that he will take notice of the least good that is in any of his. There was but one good word in Sarah's speech to Abraham, and that was this, she called him Lord; and this God mentions for her honor and commendation, "She called him Lord," 1 Peter 3:6. God looks more upon one grain of wheat, than upon a heap of chaff, upon one shining pearl than upon a heap of rubbish.
God finds a pearl in Abijab, and he puts it into his crown, to his eternal commendation, "in him there is found some good thing toward the Lord God of Israel." For the words, "in him there is found," the Hebrew word Matsa, sometimes signifies finding without seeking: Isaiah 65:1, "I am
found of them that sought me not;" so Psalm 116:3, "The sorrows of death compassed me, and the pains of hell got hold upon me, I found trouble and sorrow." I found trouble which I looked not for; I was not searching after sorrow—but I found it. There is an elegance in the original; "The pains of hell got hold upon me," so we read—but the Hebrew is, "The pains of hell found me." One word signifies both. They found me, I did not find them. "There was found in Abijah some good thing towards the Lord," that is there was found in him, without searching or seeking, some good thing towards the Lord. It was plain and visible enough. Men might see and observe it without inquiring or seeking. They might run and read some good thing in him towards the Lord.
Secondly, The word sometimes signifies finding by seeking or inquiry: Isaiah 55:6, "Seek the Lord while he may be found," etc. So upon search and inquiry there was found in Abijah, though young, "some good thing toward the Lord."
Thirdly, Sometimes the. word notes the obtaining of that which is sufficient: Joshua 17:16; Num. 11:22; Judges 21:14. In Abijah there was that good in him towards the Lord, which was sufficient to evidence the work of grace upon him, sufficient to satisfy himself and others of the goodness and happiness of his condition, though he died in the prime and flower of his days, etc.
"In him there is found some good thing toward the Lord God of Israel." The Hebrew word Tob, that is here rendered good, signifies,
First, That which is right and just: 2 Sam. 15:3, "See your matters are good and right," that is just and right.
Secondly, That which is profitable: Deut. 6:11, "Houses full of all good things," that ishouses full of all profitable things.
Thirdly, That which is pleasing: 2 Sam. 19:27, "Do what is good in your eyes," that is do what is pleasing in your eyes.
Fourthly, That which is full and complete: Gen. 15:15, "You shall be buried in a good old age," that is you shall be buried when your age is full
and complete.
Fifthly, That which is joyful and delightful: 1 Sam. 25:8, "We come in agood day," that is we come in a joyful and delightful day.
Now put all together, and you may see that there was found in Abijah, when he was young, that which was right and just, that which was pleasing and profitable, and that which was matter of joy and delight.
In the words you have two things that are most considerable.
First, That this young man's goodness was towards the Lord God of Israel. Many there are that are good, nay, very good towards men, who yet are bad, yes, very bad towards God. Some there are who are very kind to the creature—and yet very unkind to their Creator. Many men's goodness towards the creature is like the rising sun—but their goodness towards the Lord is like a morning cloud, or as the early dew, which is soon dried up by the sunbeams, Hosea 6:4; but Abijah's goodness was towards the Lord, his goodness faced the Lord, it looked towards the glory of God.
Two things makes a good Christian, good actions and good aims; and though a good aim does not make a bad action good, as in Uzzah, yet a bad aim makes a good action bad, as in Jehu, whose justice was approved—but his policy punished, the first chapter of Hosea, and the fourth verse. Doubtless Abijah's actions were good, and his aims good, and this was indeed his glory, that his goodness was "towards the Lord."
It is recorded of the Catanenses, that they made a stately monument, of kingly magnificence, in remembrance of two sons, who took their aged parents upon their backs, and carried them through the fire, when their father's house was all in a flame. These young men were good towards their parents; but what is this compared to Abijah's goodness "towards the Lord"? etc. A man cannot be good towards the Lord, but he will be good towards others; but a man may be good towards others, who is not good towards the Lord. Oh that men's practices did not give too loud a testimony every day to this assertion! etc.
Secondly, He was good among the bad. He was good "in the house of Jeroboam." It is in fashion to seem at least to be good among the good; but to be really good among those that are bad, that are eminently bad, argues not only a truth of goodness—but a great degree of goodness. This young man was good in the house of Jeroboam, who made all Israel to sin; who was evil, who was very evil, who was stark evil; and yet Abijah, as the fish which live in the salt sea are fresh—so though he lived in a sink, a sea, of wickedness, yet he retained his "goodness towards the Lord."
They say roses grow the sweeter when they are planted by garlic. They are sweet and rare Christians indeed who hold their goodness, and grow in goodness, where wickedness sits on the throne; and such a one the young man in the text was.
To be wheat among tares, corn among chaff, pearls among cockles, and roses among thorns—is excellent.
To be a Jonathan in Saul's court, to be an Obadiah in Ahab's court, to be an Ebed-melech in Zedekiab's court, and to be an Abijah in Jeroboam's court—is a wonder, a miracle.
To be a Lot in Sodom, to be an Abraham in Chaldea, to be a Daniel in Babylon, to be a Nehemiah in Damascus, and to be a Job in the land of Uz —is to be a saint among devils; and such a one the young man in the text was.
The poets affirm that Venus never appeared so beauteous as when she sat by black Vulcan's side. Gracious souls shine most clear when they be set by black-conditioned people. Stephen's face never shined so angelically, so gloriously—as before the council where all were wicked and malicious. So Abijah was a bright star, a shining sun, in Jeroboam's court, which for profaneness and wickedness was a very hell.
The words that I have chosen to insist upon will afford us several observations—but I shall only name one, which I intend to prosecute at this time, and that is this, namely: That it is a very desirable and commendable thing for young men to be really godly early.
Dear friends! since I yielded to your desires, and set about this work, I begun to consider that I had never heard nor read of any that had treated on this subject; also I seriously considered of the usefulness of it, especially in these times, wherein so many young people have their faces towards Zion; which considerations, with the breaking in of God upon me beyond my expectation, has occasioned that sermon you heard to swell into a little treatise, which in all love I present unto you. The very same things that sounded in your ears--I here present to your eyes, with enlargements and additions to what I first intended. The pains have been mine; the profit that will redound to you and others, into whose hands it may fall, I hope will be such as will turn to all our accounts in the day of Christ.
I have read of an emperor's son who used to say, The longer the cooks are preparing the meal--the better will be the cheer; his meaning was, the longer he waited for the empire, the greater it would be. The longer you have waited for this discourse, the better I desire it may prove. It would have been in your hands long before this, if others that should have made more haste had not been more to blame than myself; yet I know it is not a child so late born, that I need question your fathering of it. And now I commend you to God, and to the word of his grace, which is able to build you up, and to give you an inheritance among all those who are sanctified, Acts 20:32.
Your servant in the work of Christ, Thomas Brooks
Doctrine. That it is a very desirable and commendable thing for young men to be really godly early.
Other scriptures speak out this to be a truth, besides what you have in the text to confirm it. "Josiah was eight years old when he became king, and
he reigned in Jerusalem thirty-one years. He did what was pleasing in the Lord's sight and followed the example of his ancestor David. He did not turn aside from doing what was right. During the eighth year of his reign, while he was still young, Josiah began to seek the God of his ancestor David. Then in the twelfth year, he began to purify Judah and Jerusalem, destroying all the pagan shrines, the Asherah poles, and the carved idols and cast images." 2 Chronicles 34:1-3.
It was Obadiah's honor that he feared the Lord from his youth, 1 Kings 18:3; and Timothy's crown that he knew the Scripture from a child, 2 Tim. 1:1, 5, 15; and John's joy that he found children walking in the truth, 2 John 4-5; this revived his good old heart, and made it dance for joy in his bosom. To spend further time in the proving of this truth, would be but to light candles to see the sun at noon.
The grounds and reasons of this point, namely, that it is a very desirable and commendable thing for young men to be really godly early, are these that follow:
Reason 1. First, Because the Lord commands it; and divine commands are not to be disputed—but obeyed. In the 12th chapter of Ecclesiastes, and the first verse, "Remember now your Creator in the days of your youth, before the days of trouble come and the years approach when you will say, I find no pleasure in them." Remember now! I say, now! Now is an atom which will puzzle the wisdom of a philosopher, the skill of an angel, to divide. Now is a monosyllable in all learned languages: "Remember now your Creator." Remember him presently, instantly, for you do not know what a day, what an hour—may bring forth! You can not tell what deadly sin, what deadly temptation, what deadly judgment, may overtake you—if you do not now, even now, "remember your Creator."
"Remember now your Creator." Remember to know him, remember to love him, remember to desire him, remember to delight in him, remember to depend upon him, remember to get a saving interest in him, remember to live to him, and remember to walk with him. "Remember now your Creator;" the Hebrew is Creators—Father, Son, and Spirit. To the making of man, a council was called in heaven, in the first of Genesis,
and 26th verse. "Remember your Creators:" Remember the Father, so as to know him, so as to be inwardly acquainted with him. Remember the Son, so as to believe in him, so as to rest upon him, so as to embrace him, and so as to make a complete resignation of yourself to him. Remember the Spirit, so as to hear his voice, so as to obey his voice, so as to feel his presence, and so as to experience his influence, etc.
"Remember now your Creator in the days of your youth." He does not say in the time of your youth—but "in the days of your youth," to note, that our life is but as a few days. It is but as a vapor, a span, a flower, a shadow, a dream; and therefore Seneca says well, that "though death is before the old man's face, yet it may be as near the young man's back," etc.
Man's life is the shadow of smoke, the dream of a shadow. One doubts whether to call it a dying life, or a living death.
Ah! young men, God commands you to be godly early. Remember, young men, that it is a dangerous thing to neglect any of his commands, who by another command—is able to command you into nothing, or into hell. To act or run cross to God's command, though under pretense of revelation from God, is as much as a man's life is worth, as you may see in that sad story, 1 Kings, 13:24, etc.
Let young men put all their carnal reasons, though ever so many and weighty, into one scale; and God's absolute command in the other, and then write Tekel upon all their reasons—"they are weighed in the balance and found too light."
Ah, sirs! what God commands must be put in speedy execution, without denying or delaying, or disputing the difficulties which attend it. Most young men in these days do as the heathens: when their gods called for a man, they offered a candle; or, as Hercules, offered up a painted man instead of a living man. When God calls upon young men to serve him with the primrose of their youth, they usually put him off until they are overtaken with trembling joints, clouded eyes, fainting hearts, failing hands, and feeble knees; but this will be bitterness in the end, etc.
Reason 2. Because they have means and opportunities of being godly early.
Never had men better means and greater opportunities of being good, of doing good, and of receiving good—than now. Ah, Lord! how knowing, how believing, how holy, how heavenly, how humble—might young men be, were they true to their own souls. Young men might be godly, very godly, yes, eminently godly, would they but improve the means of grace, the tenders of mercy, and the knockings of Christ, by his word, works, and Spirit.
The ancients painted opportunity with a hairy forehead—but bald behind, to signify, that while a man has opportunity before him, he may lay hold on it—but if he allow it to slip away, he cannot pull it back again.
How many young men are now in everlasting chains, who would give ten thousand worlds, had they so many in their hands to give—to enjoy but an opportunity to hear one sermon more, to make one prayer more, to keep one Sabbath more—but cannot! This is their hell, their torment; this is the scorpion that is still biting, this is the worm that is always gnawing. Woe! woe! to us, that we have neglected and trifled away those golden opportunities that once we had to get our sins pardoned, our natures changed, our hearts bettered, our consciences purged, and our souls saved, etc.
I have read of a king, who having no child to succeed him, espying one day a well-favored youth, took him to court, and committed him to tutors to instruct him, providing by his will, that if he proved fit for government, he should be crowned king; if not, he should be bound in chains and made a galley-slave. Now when he grew to years, the king's executors, perceiving that he had sadly neglected those means and opportunities, whereby he might have been fit for government, called him before them, and declared the king's will and pleasure concerning him, which was accordingly performed, for they caused him to be fettered, and committed to the galleys. Now what tongue can express how much he was affected and afflicted, with his sad and miserable state, especially when he considered with himself—that now he is chained, who might have walked at liberty; now he is a slave, who might have been a king. The
application is easy.
Ah! young men! young men! shall Satan take all opportunities to tempt you? shall the world take all opportunities to allure you? shall wicked men take all opportunities to ensnare you, and to undo you? and shall Christian friends take all opportunities to better you? and shall God's faithful messengers take all opportunities to save you? and will you, will you "neglect so great salvation"? Heb. 2:3. Plutarch writes of Hannibal, that when he could have taken Rome—he would not; and when he would have taken Rome—he could not. Many, in their youthful days, when they might have mercy, Christ, pardon, heaven—they will not; and in old age, when they would have Christ, pardon, peace, heaven—they cannot, they may not. God seems to say, as Theseus said once, 'Go, and tell Creon, Theseus offers you a gracious offer. Yet I am pleased to be friends, if you will submit; this is my first message; but if this offer prevail not, look for me to be up in arms.'
Reason 3. Because, when they have fewer and lesser sins to answer for and repent of—multitudes of sins and sorrows are prevented by being godly early.
The more we number our days—the fewer sins we shall have to number! As a copy is then safest from blotting when dust is put upon it, so are we from sinning when, in the time of our youth, we remember that we are but dust. The tears of young penitents do more scorch the devils than all the flames of hell; for hereby all their hopes are blasted, and the great underminer countermined and blown up. The devil's bids us to tarry—there is time enough to repent. God bids repent early, in the morning of your youth, for then your sins will be fewer and lesser. Well! young men, remember this: he who will not at the first-hand buy godly counsel cheap, shall at the second-hand buy repentance ever dear.
Ah! young men! young men! if you do not begin to be godly early, those sins that are now as jewels sparkling in your eyes, will at last be millstones about your necks, to sink you forever! Among many things that Beza, in his last will and testament, gave God thanks for, this was the first and chief, that God, at the age of sixteen years, had called him to the knowledge of the truth, and so prevented many sins and sorrows that
otherwise would have overtaken him, and have made his life less happy and more miserable. Young saints often prove old angels—but old sinners seldom prove godly saints, etc.
Reason 4. Because TIME is a precious talent which young men must be accountable for. The sooner they begin to be godly, the more easy will be their accounts, especially as to that great talent of time. Cato and other heathen held that account must be given, not only of our labor —but also of our leisure. At the great day, it will appear that those who have spent their time in mourning over sin, have done better than those who have spent their time in dancing; and those who have spent many days in pious humiliation, than those who have spent many days in idle recreations.
I have read of a devout man who, when he heard a clock strike, he would say, Here is one hour more past, which I have to answer for! Ah! young men, as time is very precious, so it is very short. Time is very swift; it is suddenly gone. In the 9th of Job, and the 25th verse, "My life passes more swiftly than a runner. It flees away." The Hebrew word translated "more swiftly than a runner," signifies anything that is light, because light things are quick in motion.
The ancients emblemed time with wings, as it were, not running—but flying. Time is like the sun, which never stands still—but is continually arunning his race. The sun did once stand still, yes, went back—but time never did. Time is still running and flying! It is a bubble, a shadow, a dream. Can you seriously consider of this, young men, and not begin to be godly early? Surely you cannot. Sirs! if the whole earth whereupon we tread were turned into a lump of gold, it would not be able to purchase one minute of time. Oh! the regrettings of the damned for misspending precious time! Oh! what would they not give to be free, and to enjoy the means of grace one hour! Ah! with what attention, with what intention, with what trembling and melting of heart, with what hungering and thirsting—would they hear the word! Time, says Bernard, would be a precious commodity in hell, and the selling of it most gainful, where for one day a man would give ten thousand worlds, if he had them. Young men, can you in good earnest believe this, and not begin to be godly early?
Ah! young men and women, as you love your precious immortal souls, as you would escape hell—and come to heaven; as you would be happy in life—and blessed in death, and glorious after death; don't spend any more of your precious time in drinking and gabbing, in carding, dicing, and dancing! Don't trifle away your time, don't swear away your time, don't whore away your time, do not lie away your time—but begin to be godly early, because time is a talent that God will reckon with you for. Ah! young men and women, you may reckon upon years, many years yet to come, when possibly you have not so many hours to make ready your accounts. It may be this night you may have a summons, and then, if your time is done, and your work for eternity to be begun—in what a sad case will you be. Will you not wish that you had never been born?
Seneca was accustomed to jeer the Jews for their ill husbandry, in that they lost one day in seven, meaning their Sabbath. Oh that it were not too true of the most of professors, both young and old, that they lose not only one day in seven—but several days in seven.
Sirs! Time let slip—cannot be recalled. The foolish virgins found it so, and Saul found it so, and Herod found it so, and Nero found it so. The Israelites found it so; yes, and Jacob, and Josiah, and David, though godly men, yet they found it so to their cost.
The Egyptians draw the picture of time with three heads: the first of a greedy wolf, gaping, for time past, because it has ravenously devoured the memory of so many things past recalling; the second of a crowned lion, roaring, for time present, because it has the principality of all actions, for which it calls loud; the third of a deceitful dog, fawning, for time to come, because it feeds some men with many flattering hopes to their eternal undoing. Ah! young men and women, as you would give your accounts at last with joy, concerning this talent of time, with which God has trusted you, begin to be godly early, etc.
Reason 5. Because they will have the greater comfort and joy when they come to be old.
The 71st psalm, 5, 17, 18, compared, "For you have been my hope, O
Sovereign Lord, my confidence since my youth. Since my youth, O God, you have taught me, and to this day I declare your marvelous deeds. Even when I am old and gray, do not forsake me, O God, till I declare your power to the next generation, your might to all who are to come."
Polycarp could say, when old, "Thus many years have I served my Master Christ, and hitherto has he dealt well with me." If early converts live to be old—there is no joy compared to their joy. Their joy will be the greatest joy, a joy like to the joy of harvest, a joy like to their joy who divide the spoil. Their joy will be soundest joy, the weightiest joy, the holiest joy, the purest joy, the strongest joy, and the most lasting joy! Isaiah 9:3. The carnal joy of the wicked, the glistening golden joy of the worldling, and the flashing joy of the hypocrite—is but as the crackling of thorns under a pot—compared to the joy and comfort of such, who, when old, can say with godly Obadiah, that they "feared the Lord from their youth." If, when you are young, your eyes shall be full of tears for sin—when you are old, your heart shall be full of joys. Such shall have the best wine at last!
Oh! that young men would begin to be godly early, that so they may have the greater harvest of joy when they come to be old, etc. It is sad to be sowing your seed—when you should be reaping your harvest; it is best to gather in the summer of youth—to store up for the winter of old age.
Reason 6. Because an eternity of felicity and glory hangs upon those few moments which are allotted to us.
It was a good question, which the young man proposed, "What shall I doto inherit eternal life?" Luke10:25. I know I shall be eternally happy— or eternally miserable; eternally blessed—or eternally cursed; eternally saved—or eternally damned, etc.
"Oh! what shall I do to inherit eternal life!" My cares, my fears, my troubles—are all about eternity! No time can reach eternity, no age can extend to eternity, no tongue can express eternity. Eternity is that one perpetual day which shall never have end; what shall I do, what shall I not do—that I may be happy to all eternity?
I am now young, and in the flower of my days; but who knows what a day
may bring forth? The greatest weight hangs upon the smallest wires, an eternity depends upon those few hours I am to breathe in this world. Oh! what cause have I therefore to be godly early—to know God early—to believe early—to repent early—to get my peace made and my pardon sealed early—to get my nature changed, my conscience purged, and my interest in Christ cleared early—before eternity overtakes me—before my hour-glass of time runs out—before my sun sets—before my race finishes —lest the dark night of eternity should overtake me, and I made miserable forever!
I have read of one Myrogenes, who, when great gifts were sent unto him, he sent them all back again, saying, I only desire this one thing at your master's hand—to pray for me that I may be saved for eternity. Oh! that all young men and women, who make earth their heaven, pleasures their paradise, that eat the fat and drink the sweet, that clothe themselves richly, and crown their heads with rose-buds; that they would seriously consider of eternity, so as to hear as for eternity, and pray as for eternity, and live as for eternity, and provide as for eternity! Luke 15:1220. That they might say with that famous painter Zeuxis, I paint for eternity. We do all for eternity, we believe for eternity, we repent for eternity, we obey for eternity, etc.
Oh! that you would not make those things eternal for punishment, which cannot be eternal for use.
Ah! young men and women, God calls, and the blood of Jesus Christ calls, and the Spirit of Christ in the gospel calls, and the rage of Satan calls, and your sad state and condition calls, and the happiness and blessedness of glorified saints calls; these all call aloud upon you to make sure a glorious eternity, before you fall into that dreadful ocean of eternal misery! All your eternal good depends upon the short and uncertain moments of your lives; and if the thread of your lives should be cut before a happy eternity is made sure, woe to you that ever you were born! Do not say, O young man, that you are young, and hereafter will be time enough to provide for eternity, for eternity may be at the door, ready to carry you away forever. Every day's experience speaks out eternity to be as near the young man's back as it is before the old man's face.