One Hundred Select Sermons

SERMON VIII.

IN the Text itself we have two General parts considerable. First, The State and Condition of two sorts and Ranks of People. The Godly, and the Wicked. Secondly, The account or Reason which is given of both, the former, that we have in these words. He shall keep the feet of his Saints, and the wicked shall be silent in Darkness. The latter in these, for by strength shall no man prevail.

We begin in order with the First viz. The State and Condition of the Persons consisting of two Branches. And first of the Rank of Godly ones. He will keep the feet of his Saints, where we have signified and declared unto us, the providence of God towards his people, in the custody of them, which may admit of a double Reference, either namely to Spirituals, or Temporals. In each as they stand in need of keeping, so they do partake of keeping from him. This is that which is here intimated unto us.

And First of all to consider it in Spirituals, ye shall see it there, God's Custody and preservation of his people in protecting them from those Sins and Temptations, and Snares which they are subject unto. This is that which he does undertake for them, and here in the mouth of Hannah signifies to them. And agreeable to other Scriptures besides. As Psal. 121.7. The Lord shall preserve thee from all Evil, the Lord shall preserve thy Soul. And Paul of himself in 2 Tim. 4.18. The Lord shall deliver me from every Evil work. And Psal. 37.23. The steps of a good man are ordered by the Lord, and he delighteth in his way. Where by his steps we are to understand all his passages and proceedings, not only in a Temporal way, but in a Spiritual. As by his feet here in the Text, his Affections, and the motions of his Mind, by a Special care of them.

For the opening of this a little unto us, (it being a point of great Concernment) we may take it in these Explications.

First, By the prevention of Evil and sinful occasions, God keeps the feet of his People, so in that he does not so easily suffer them to come within the compass of Ruin, and spiritual Destruction. This is a piece of very Gracious and merciful Dispensation. It is that which we beg of him in the Lord's Prayer when we say. Lead us not into Temptation. That is do not in thy providence administer occasions of Sin unto us, from whence we might be entangled with it, whereas on the other side God threatens wicked men, that he will lay a Stumbling-block before them, and that they shall fall upon them. Jer. 6.21. It is that, which he oftentimes does in the way of his Providence, which is the reason why many persons do miscarry so as they do. God lets loose Satan upon them, and suffers him to present such and such objects and occasions to them, which meeting with that habitual Corruption which is prevailing in them, causes them to stumble and fall, and ruin themselves. But now for his Saints and Servants, he does in a special manner watch over them, to preserve them, when he is said to keep their feet.

Secondly, As by preventing of the Occasions of of Sin, so by fortifying and strengthening the Heart and mind against closing with them, so that although occasions be administered, yet they shall have no power or efficacy upon them, thus he kept the feet of Peter. Luk. 22.32. Simon, Simon Satan hath desired to have you, and to sift you as wheat, but I have prayed for thee, that thy Faith fail not. And thus he kept the feet of Paul. 2 Cor. 12.9. When he had the messenger of Satan to buffit him, and prayed thrice, (that is) often, that it might be take away from him, he had this answer returned unto him. That God's Grace was sufficient for him, as it had been said, God would not be wanting to him, in the keeping and preserving of him, from being overcome with that Temptation, and so he does with divers others besides, partly by Executing and stirring up in them those Graces which he hath already wrought, partly by administering new strength unto them. There are four Graces amongst the rest, which are especially conducing hereunto.

First of all, The Grace of Fear, and Spiritual Watchfulness. Blessed is the man (says Solomon) that feareth always. Those which are confident and presumptious, they do of all others soonest miscarry, but God by stirring up in his Servants an holy tenderness and jealousy over themselves, does by this means very much scare them, who by fearing least they should Sin, do come to avoid Sinning itself.

Secondly, The Grace of Faith, that's another supporter likewise. It is the shield whereby we quench all the fiery darts of the Devil. And God's people in the use of this are much armed against Spiritual Assaults. Faith it lays hold upon all the promises of Assistance, and Strengthning, and Confirmation which God has made to his Servants. Such as this now here in the Text, and hereby does preserve all such persons as are the subjects of it, therefore it is said, 1 Pet. 1.5. We are kept by the power of God, through Faith unto Salvation. By the power of God as the Principal. And by Faith as the Instrumental, improving that power which is in God, and drawing it forth according to the preset occasion, and Necessities in which we are. And this Faith still wrought, and Excited, and strenghthned by him, that he may still have the Glory of all. And that's the second Explication; God keeps the Feet of his Saints, not only by preventing them from the occasions, but likewise by preserving them from closing, and complying with them, and yielding, and giving way unto them.

Thirdly, God's keeps the feet of his Saints from progress and proceedings in Sin, when they fall or slip he holds them up from falling further. Thus Psal. 94.18. When I said my foot slippeth, thy Mercy O Lord held me up. This is another great Expression of God's goodness to his Servants, that he does not suffer them to run into the same Excess of riot with other men. That (though for reasons best known to himself, as to humble them, and to show them, what is within them,) he may perhaps suffer them now and then to fall into Sin, yet he does Graciously keep them from the Degrees, and Extremities of them. Hence it is said (1 Joh. 3.9.) That he that is born of God, does not commit Sin? What, not Sin at all? no, That's not the meaning of it (for he had said in the first chap. verse. 8. If we say that we have no Sin, we deceive ourselves. ) But not Sin in that height, with that greediness, in that measure, and manner, and circumstance as others do. Though they may begin, yet God lets them not go on, and proceed in it, but puts a stop and restraint upon them that they go no further. He keeps them back from presumptuous Sins, that they may not have Dominion over them. as David prays for himself, in Psal. 19. verse. 12.

Lastly, He keeps the feet of his Saints, from Relapse and Returning to Sin again. He suffers them not like the Dog, to return again to their former Vomit, nor like the Sow that was washed to her wallowing in the mire. This he undertakes for them. Thus says David of a Righteous man, Psal. 27.24. Though he fall, he shall not be utterly cast down, for the Lord upholdeth him with his hand. As Paul. Phil. 4.7. The peace of God which passeth all understanding, shall keep your hearts and minds through Christ Jesus. Keep them as in a Garrison, as the word in the Original Text properly signifies.

The proper Improvement of this point thus explained to ourselves, is a word of special Comfort, and Encouragement to the Servants of God, as being interested in a very great Privilege, which does belong unto them. What a wonderful Mercy is this, that God will keep our Feet from falling, as David speaks of Himself. Psal. 116.8. That he prevents us, and keep us from Sin. Especially considering the many Dangers, and Snares, and Hazards whereunto we are daily exposed. It is a Comfort to the Servants of God, as to matter of employment. In great Services, and Undertakings, whether in Majesty, or Ministry, whether in the Church, or the Common wealth, in regard whereof they may happily now and then be suspicious of themselves, and jealous of their own Hearts, as many Godly men now and then are. A good Christian when he is called to some great and special Service, he does not so much think with Himself, how shall I go through it without trouble, but how shall I go through it without Sin? This is that which most sticks upon his Spirit. How shall I avoid the Snares, the Temptations, the Sins, the manifold Miscarriages, which this my Place, or Work, or Employment, is by reason of human Corruption compassed withal, now here's that which may satisfy him. He will keep the feet of his Saints. Those which keep close to Him, he will strengthen and enable them for the services whereunto he calls them, and likewise from the infirmities, which they are subject unto in these services.

So likewise as for matter of Employment, so for matter of Condition, whether Riches or Poverty, Prosperity, or Affliction, and the like. These are many of God's servants which are ready to mistrust themselves, here especially, (though perhaps there may be less danger of them in that,) how they shall carry themselves through Adversity, how they shall be able to take up their Cross to loose their very time from Christ, if he should call them to it, and not decline and start back from his work. Here is that which may support them. He will keep the feet of his Saints.

And so for any kind of Assault, or Temptation whatsoever. Here's God's promise which he has made for it, and this use are we to make of it, even to comfort, and encourage ourselves upon such Considerations as these are Forasmuch as Despair, and Discouragement may in this case prove very hazardous, and prejudicial unto us.

Now to make this point every way effectual, and pertinent indeed to ourselves, we must here have a care of two things.

The First is the Qualification of our Persons, we must look to that. Observe here in the very Text itself, whose feet it is, that he here keeps. It is the feet of his Saints. They must be Saints whose feet God will keep. Saints, and his Saints too, Saints of his Making, and Saints of his Calling, and Saints of his Owning. Those which are such, he will keep their feet, that is, as we have Explain'd it, their Hearts, and Affections, and Ways. He will preserve them from running into Extravagances, and the Extremities of Sin. His Saints, that is such persons as are in Covenant with him, and begotten again by him, and have his Image, and likeness Stamp'd upon them, and his Seed remaining in them. These are they which shall be thus kept, and served, and none but they. Those which are not thus, they have no Ground for the Expectation of such a Favor, or Privilege as this is to be conpreferr'd, or bestowed upon them. Thus we may observe in the Connection there in that place. 1 Pet. 2.3.4. Begotten again who are kept in the last times. None are kept but those which are begotten again &c.

It is the great misery and unhappiness of all men out of Christ, That as they are deprived of many other blessings besides; so amongst the rest of Divine Protection, as to matter of sin and spiritual judgments. They are more in danger of being given up to Satan, and their own corrupt hearts, then others are, and being evil already to grow worse, and more confirmed in evil every day then other; whereas those which are Regenerate, and Renewed, and Sanctified, and have Grace begun in them; they are thereby in some manner secured against those hazards which others fall into. And he that hath begun a good work in them, will confirm it, and finish it in them until the day of Christ, As the Apostle tells the Philippians, Phil. 1.6.

But Secondly, That's not all, It is not enough for us to be right for our persons in the General Qualifications of them; But we must be right likewise for our carriage and the behavior of ourselves. Those which are the Saints of God may sometimes so order the business by their own willful heedlessness, and neglect, as that they may provoke God for a time at least to suspend this protection and safeguard of them. He may and does also now and then suffer them to slip that they may the better look to their feet at another time. He will keep the feet of his Saints, but he expects also that they should keep themselves, and not rush themselves upon the occasions of evil; as sometimes they are ready to do; whiles they do so they may chance to smart for it, and come with broken bones at last. As God Himself undertakes it for the main, so his Saints must also use their own endeavor, as they are exhorted to it, Eccl. 5.1. Keep thy feet, when thou goest to the house of God, &c. But so much of the first reference of these words, as they may be taken Spiritually, and in relation to the Inward man.

Now further, Secondly, We may likewise (if we please) take them in reference to Temporals, and God's Providence as to the things of this life. He will here also keep the feet of his Saints. That is, he will prosper all events and undertakings to them. He will bless them in whatsoever they do and whithersoever they go; This is the meaning of it.

First, He will bless them in their ways; Take notice of That. This is one way to keep their feet. And it is so likewise in the Language of Scripture, As Psal. 121.8. The Lord shall preserve thy going out and thy coming in from this time forth, and forever-more. And so, Deut. 28.6. Blessed shalt thou be when thou comest in, and blessed shalt thou be when thou goest out. Again, Psal. 91.11, 12. He shall give his Angels charge over thee to keep thee in all thy ways, They shall bear thee up in their hands least thou dash thy foot against a stone, In all which places, and the like, we have promises made to God's people for the keeping and preserving of them, even in their common and ordinary out-goings; not only for the preserving of their souls and spirits from sin, but also for the preserving of their lives and bodies from destruction. Therefore the Chaldee paraphrast reads it, corpus servorum suorum. He that keeps the body of his servants, where the feet are put by a Senecdoche, for all the other parts, and the argument holds good a fortioris, by reasoning from the less to the greater. He that will keep the feet, the most abject parts of the body, and such as are of less esteem, certainly he will not be wanting to the Breast and head, those more noble and eminent parts, but will be sure to keep them more especially. He names the feet, that from them we might rise higher to all the rest, and those which are superiors.

Again further, He names the Feet, as those which are most exposed to danger, and hurt of all other. God bestowing the Greatest Protection, where there seems to be the Greatest need, and Necessity for it, he gives more to that part that lacketh. But the Sum of all comes to this. God's Custody, and Preservation of his people, in their passages, and goings up and down.

This may seem (at the hearing of it) to be but an ordinary Observation, but yet is such as we may make very good use and Improvement of in the Course of our times. Hereby to prevent the People of God, from Inordinate, and Exclusive Fears, either for themselves, or those belonging unto them, in their Journeys, and Travelings, and the like. That they are not only under a Providence, but under a Promise. And whensoever they go in, or out, upon good and warrantable Occasions, they may here expect God's preservation of them upon this Account. His Word, and Warrant for it. He will keep the feet of his Saints. And it is a great piece of weakness in any when as notwithstanding such an assurance as this is, they will be as sometimes they are full of Trouble, and perplexity in themselves, as if they had never had such a promise as this made unto them.

But perhaps you will here interpose, that all Temporal promises are but Conditional, and such as in the Event may fail; for the accomplishment of them in which regard they do not exempt us from Fear, and Sollicitude about them, we have ground enough to be troubled in such matters as these are notwithstanding God's promises, which he hath made in reference to them, forasmuch as many of the Saints of God do notwithstanding miscarry under them. There are many which break their Legs, and Arms, and Limbs, even of good men, as well as others, all things fall alike to all, and therefore what stress is here in such promises as these are, from whom the Saints and Servants of God might be kept from Fear as to themselves. To this I answer, (and it may serve as a satisfaction in all other Temporal promises whatsoever of the like Nature.) That there is very great cause for Quietness, and settledness of Spirit, in the Saints, and Servants of God, notwithstanding all this. And that from hence, because it never fails, but upon some special, and eminent Considerations, as wherein either the Glory of God, or their own good in some other respect is principally aimed. God will so fulfill to his Saints, all his promises of temporal Blessings, and amongst the rest of temporal Protection, as that he will never turn aside from them, but where themselves upon due Consideration, and understanding of his providence towards them, shall be ready to thank him for it. All things fall alike to all, in regard of the Condition itself which falls unto them, but they do not fall alike to all, in regard of the Ground, and Principles, and Arguments which they fall unto them upon. God is carried by some other reason in his suffering of Miscarriages in his People, and other men, so that here is a double salve for this objection.

First, That this promise it holds for the most part in the thing itself, not only in a way of common Providence, but in special love.

Secondly, That where it holds not in the thing, yet it holds in regard of that Affection which was the ground, of first making of it. And so much for that. That's the first branch of Explication. He will keep the feet of his Saints viz. in regard their ways.

Secondly, In regard of their Works, whatsoever they do. This is said of a Godly man. Psal. 1. verse. 3. That whatsoever he doth shall prosper. And there are Instances and Examples of it. In Joseph. Gen. 39.3. The Lord was with him, and made all that he did to prosper in his hand. And Jacob, he takes notice of it in himself, in reference to Laban. Genes. 30. verse. 30. The Lord hath blest thee since my Comming. Le-ragli, at my foot; as it is in the Hebrew Text, that is from my very first entrance and setting foot first into thine House. There is a Blessing upon a righteous hand whatsoever it be that he undertakes. As a Blessing of Protection upon his Person, so a Blessing of Success upon his Labor, and constant Employment.

Now, The common Application, which may be made of all this to ourselves, is from hence to take direction what course is to be taken by ourselves, in reference to either of these two Heads, which we have now mentioned unto you, whether Prosperity, and Success in Labors, or Protection and Preservation in Dangers, Especially in these times of Uncertainty, and Distraction in which we live. Namely, to make this good to ourselves, that we are the Saints, and Servants of Godwhich have his Grace wrought in our Hearts, and are in Covenant with him. We may from hence be then assured, that he will preserve us, and watch over us for good, as over those which are of his own Household and Family, and do in a special manner belong, and relate to Himself, we shall then be his in that day when he will make up his Jewel. And he will spare us, as a man spareth his own Son that serveth him. Mal. 3.17. But so much of this first Branch viz. The State and Condition of the Godly, in those words. He will keep the feet of his Saints.

The Second, Is the State of the Wicked in these. But the Wicked shall be silent in Darkness. As there's a difference betwixt the Wicked and the Godly, in regard of their Disposition, so is there likewise in regard of their Condition. And it is here among other places of Scripture expressed in this present Text; which we have now before us. Where, for the Wicked and Ungodly, we have two things fastened upon them. First, A state of Darkness. And Secondly, A state of Silence, in order to that Darkness. Both these are here hinted, when it is said. They shall be silent in Darkness.

First, A State of Darkness. As to which, it would be here pertinently inquired; what is to be understood by it. It may be referred to a double Condition, whether of this present Life, or of that which is to come, of the way, or the end.

First, For this life present as the way. Wicked men they are here in Darkness.

First, In the Ignorance of their minds. Having their understandings darkened. As the Apostle Paul speaks of the Gentiles. Eph. 4.18. Being alienated from the life of God, through the ignorance which is in them, because of the blindness of their Heart. And so Eph. 5.8. Ye wore all sometimes Darkness. This is the Condition of all Carnal, and Unregenerate Persons, so long as they are in a state of Nature, they are in a state of Darkness. The Natural man discerns not the things of the Spirit of God, neither can be know them, because they are Spiritually discerned. as it is in 1. Cor. 2.14. There is none that Understandeth, there is none that seeketh after God. Rom. 3.11.

Secondly, In the Inordinancy of their Affections, there's Darkness in them from thence also. He that hateth his Brother is in Darkness, and walketh in Darkness, and knoweth not whether he goeth, because that Darkness hath blinded his Eyes. says the Apostle 1. Joh. 2.11. Take a man whose Affections are irregulated and distempered in him, and he hath a virtiginous and giddy humor possessing him, he is as it were in the dark, and so to be accounted says Athanasius. Malice it shades the mind, and so any other unruly Passion in them.

Thirdly, In the practice of all other Sins whatsoever, besides works of Wickedness, are works of Darkness, and so they are still called. The unfruitful works of Darkness. Eph. 5.11. Forasmuch as they seek the Dark for the Commission of them. The Thief, and Murderer, and Adulterer, they all wait for the Dark, as Job observes it of them, such Places, and Times, as wherein they may be kept and preserved, from others Eyes, as to the beholding of them.

Lastly, In that Spiritual blindness, which they are delivered and given up to, besides that natural Darkness, which is in all unregenerate Persons, yea and regenerate likewise by Natural. There is a Super natural, and Judicial, which some especially in the just Judgment of God have inflicted upon them. Thus Rom. 1.28. It is said of the wicked Gentiles. That as they did not like to retain God in their Knowledge, God gave them up to a reprobate Sense, or mind void of Judgment, to do those things which are not Convenient. Thus in all these respects are wicked men in Darkness.

Darkness it is the privation of light. And so it is in such kind of Persons, now we must know what Light this is. Namely the Light of the Spirit. As for the common Light of Nature; the Light, dime Light of Reason, that even Natural men may have, and in some Competent measure, as the Heathen Philosophers had many of them in great Abundance. But this Light of Grace, and of the Spirit, it is such as they are not acquainted with, nor know not what it is.

This accordingly gives us an account of so many Stumblings, and Miscarriages, as there are in the World. Here's an account of the Diversity of Errors, and false Opinions in matters of Judgment. And here's an account also of the Diversity of Outrages, and Wickedness in matters of Practice, whence there are so many Abomintions as do continually reign amongst us, it is from hence, that men are in Darkness. There is a mist of Spiritual Blindness which hath Surprised them, and Over-spread them, and therefore it is that they fall into such Miscarriages as these are. And this for the Darkness of the way, that Darkness, which wicked men are incompast with here in this present life.

The Second is the Darkness of the End. That Darkness, which they are subject unto in another World. This is of two sorts, either the Darkness of Death, or Judgment.

First, Of Death, that is common to all, both good and bad. And it is represented in Scripture to us under the notion of Darkness. Thus in Job 10.21.22. Before I go whence I shall not return, Even to the Land of Darkness, and the shadow of Death. A Land of Darkness, as Darkness itself, and of the shadow of Death, without any order, and Where the Light is as Darkness. Thus it is spoken of the Grave, and the condition of Bodies lying there. So Job 17.13. If I wait, the Grave is mine House: I have made my Bed in the Darkness. And so likewise in Eccles. 11.8. The days of Darkness, they shall be many. It is spoken still of abode in the Grave, this is common to all. viz. The Darkness of Death.

The Second, Is the Darkness of Judgment, and Hell itself, which is called in Scripture Utter Darkness. This is that which is especially proper to the Wicked. Bind him hand and foot, and cast him into utter Darkness says Christ. Matth. 22.13. And Psal. 9.17. The Wicked shall be turned into Hell, and all the Nations that forget God. This is that which is made to be their Portion. And so much for the First particular, viz. The state of Darkness, which the Wicked and Ungodly of the World are Exposed unto.

The Second is the state of Silence, in order to this Darkness. They shall be silent in Darkness. Thus it may admit of a various Emphasis which is involved in it, we may reduce it to these following Particulars

First, That Grief, and Horrour, and perplexity of mind, which shall seize upon them in this Condition. Silence it is an attendant upon Grief and Astonishment, in the Extremities of it. Curae leves loquunter ingentes stupent, so that where Grief is anything moderate, there it expresses itself in speech, where 'tis Excessive, there 'tis stupefying, and Obstructive. Vox faessi hucibus. A man's words there stick in his Teeth, and therefore great Grief is expressed to us in Scripture by Silence, in sundry places thus. Isaiah. 15.1. The burden of Moab. Because in the night Ar of Moab is laid waste, and brought to silence; because in the night Kir of Moab is laid waste and brought to silence. Brought to silence, that is, Cut off and destroyed, as the word Nidhmah also signifies Destruction it is signified by Silence. So Jer. 8.14. Why do ye sit still? Assemble yourselves, and let us enter into the defensed Cities, and be silent there, for the Lord our God hath put us to silence, and given us waters of Gall to drink, because we have sinned against the Lord. Hath put us to silence, that is, hath brought us into a distracted Condition, so that we know not what to do or say. So Jer. 47.5. Baldness is come upon Gaza, Ashkelon is silent and Cut off. Where Baldness, and Silence are put for Sadness and Grief in the Philistines. Again Lament. 2.10. The elders of the Daughters of Zion, set upon the Ground and kept silence. Namely so far overcome with Grief, as unable by speech to abate it. And Job's Friends in sympathy with him, in his great Grief, thus sat down, and spake not a word unto him, in seven days. &c. This shall be the Condition of Wicked men former or later, they shall be full of Horrour and Grief inexpressible. They that now are full of Jocunness, and Joviality, and Clamour, and make a noise in the World, there is a time a coming, when they shall be filled with Anguish, and perplexity of Spirit, which they shall not know how to help in themselves.

Secondly, Silence it is a note of Conviction. They shall be silent, that is, they shall have nothing to say for themselves. Wicked men, as they shall be full of Grief, so likewise of Confusion. When God shall charge them with such and such Sins, and Abominations, whereof they are guilty, they shall have nothing here to answer him. Either by way of Apology for themselves, or Censure of his proceedings against them. That every mouth may be stopped, and all the World become guilty before God. as it is in Rom. 3.19. Thus it was with him in the Gospel Which came to the Marriage-Supper, not having on him his Wedding-Garment. when the King a • kt him how he came thither? it is said he was speechless. Matth. 22.12. That is, he knew not what to say for himself, God will one day non-plus and Convince, and Confound all impenitent Sinners. They shall be in Darkness, that is, in Extremity of Misery, and silent in it, that is, Convinced, and persuaded of God's design in his proceedings.

Thirdly, It is a note of Abode, and of Continuance in this miserable Condition. They shall be kept, and bound up in it. As the Egyptian Darkness, it was such as wherewith they were fastened and contained in their places, as not knowing how to stir out of them. They saw not one another, neither rose any from his place for three Days. And Wisd. 17. verse. 17. There is an Expression suitable, where tis said. They were all bound with one Chain of Darkness. Suitable whereunto is that of Jude 1.6. Where speaking of the Devils. The Angels that kept not their first Estate, it is said that they are reserved in Everlasting Chains under Darkness, unto the Judgment of the great Day. So then they shall be silent in Darkness, is as much as they shall be Continued in Darkness, and does denote the Immoveableness, and Irrecoverableness of their miserable Condition, being such as from which they shall never be freed or delivered, which Exposition is suitable to that of Moses in his song, speaking of the Enemies of the Church, to wit, the Egyptians. Exod. 15.16. Fear and Dread shall fall upon them, by the greatness of thine Arm, they shall be still as a Stone. In the Hebrew it is, ijdhmou, that is they shall be silent. Tacuerint tanquam lapis fuerint the Chaldee Paraphrast. Thus we see how as the Wicked are in Darkness; So in what sense also they are said to be silent in it.

Now (to join them both together) they are such as do very fitly agree to such kind of persons. Both Darkness and also silence in it are very suitable to wicked men.

First the Darkness of Condition answerable to the darkness of sin. Wicked men they abhor the light, because their deeds are evil; They delight in works of darkness, and now that light is come into the world, yet they love darkness rather then light as it is in the Gospel, Joh. 3.19. And therefore it is very sitting that Darkness should be inflicted upon them, That their punishment may be answerable to their disposition. Seeing they delight in darkness, there's good reason that they should have enough of it, and so they have, sit in darkness and in the shadow of death.

Secondly, Silence in evil, answerable to silence from good: Wicked men they care not to speak anything which may be to the Honor of God. They are silent as to prayers, and praises and good speeches which should come from them; They have a dryness, and barrenness, and dumbness and speechlesness here, and accordingly, they are made silent, as to affliction, and the sad effects and consequences which that does cause and occasion to them, They are silent in Darkness.

There's one thing more which we have not yet mentioned which yet may be very proper and pertinent to the scope of the place; and that is the wicked's uncertainty and want of due advice and resolution what to do in those conditions of perplexity in which they are. They shall be silent, as to the giving of Counsel either to others or else to themselves, as being non-plust and at a stand from that dubiousness and ambiguity of affairs which are upon them. This is a sense which will very wellhold, and it is a case which does oftentimes fall out; that whereas the Saints and servants of God, He keeps their feet for them; And gives light to them that sit in Darkness and the shadow of Death, yea and also guides their feet in the way of peace, as it is in Luk. 1.79. The wicked on the other side they shall reel to and fro and stagger like a drunken man, and be at their wits end, as the Scripture sometimes expresses it; they shall not see their way before them, nor yet know what course is best to be taken by them. That's the second Branch here considerable, to wit the state of the wicked, in opposition and contradistinction to the Godly, and so the first General part of the Text, which is the condition of two ranks of persons good and bad. He shall keep the feet of the Saints, But the wicked shall be silent in Darkness.

The second General is the Reason, or Account which is given of both, That we have in the last words, For by strength shall no man prevail; This refers to both precedent clauses of the former General, in the conditions both of good and bad; therefore do's God keep the feet of His Saints, because there's no strength prevailing without Him. And therefore again shall the wicked also be silent in darkness, because there's no strength prevailing against him, so it holds strong as a very good reason in either reference.

We begin with the first, viz. As it refers to the first clause. He shall keep the feet of His Saints, That is, by taking it exclusively, He and He alone. There's no man prevails without God, by any strength which is in Himself. And therefore our old Translation expresses it so. By his own strength shall no man prevail. This is true according to the Notion and Acceptation of strength in the full latitude and extent of it; whatever strength there's of a man's own, it is such as whereby He shall be never able to prevail, unless he have another and better strength join'd together with it.

We'l reduce it briefly to three Heads.

First, The strength of Body and Human power with the appurtenances thereof.

Secondly, The strength of Parts and the improvements of wit and understanding, The strength of Grace in the mere purpose of it.

First, I say, not by the strength of Body and Human Power with the Appurtenances thereof, there's no man shall prevail by this; not by strength of outward force and arms, and such helps as these. These have a strength in them, and such an one as one would think to be very prevalent, but it is not this simply considered which carries the business. And the Scripture does accordingly so set it and represent it unto us. Not by might nor by power, but by my Spirit, saith the Lord of Hosts, Zech. 4.6. It is the word of the Lord to Zerubbabel. So Eccles. 9.11. The race is not to the swift, nor the battle to the strong. And Psal. 44.3. They got not the land in possession by their own sword, neither did their own arm save them, but thy right hand and thine arms, and the light of thy countenance, because thou hadst a favor to them. There's the resolution of all, not into man's strength so much as into God's. There are divers instances. and examples of those which have had little or no strength of their own, and yet have much prevailed; again their are instances of those which have not prevailed, where they have had strength in great abundance.

And the Lord delights to have it so, that so His own strength and power and glory may the more appear, and that all Nations and People and Persons, may acknowledge him in the Government of the world, who is the Blessed and only Potentate, the King of Kings and Lord of Lord's, as the Apostle Paul declares him in 1 Tim. 6.15.

Therefore, As the Prophet Jeremy makes Application of it to our hand, Let not the strong man glory in his strength, Jer. 9.23. We see hence what little cause we have to put our confidence in man, or to make flesh our arm, as the same Prophet likewise intimates and pronounces a curse upon such persons as are guilty of so doing, Jer. 17.5. Ther's not the Greatest Human strength which of itself can do any good, nor may expect any great matter from it; those that do so will be disappointed, and so much the sooner because they do so. The strength of man and outward Power, it is but weak of it's own nature, but when it begins once to be trusted in, it becomes weaker then it was before, because that then it is God's Rival, and comes as it were into competition with himself. Now he is a jealous God and will not endure anything to trespass and intrench on his Prerogative.

It is true that in outward strength somewhat there is, which accordingly is to be looked upon as a means tending to such an end, but the efficacy of it is from an Higher, and it is no otherwise actually successful then it pleases him to concur with it. The bars of the Mighty are Broken, and they that stumbled are girt with strength, as it is in Ezekiel, God has chosen the weak things of the world to confound the strong, and things despised to bring to naught things that are; how little do they think of this, which are puffed up and swollen, and as I may in a manner say intoxicated with the apprehensions of anything in themselves to this purpose; who glory in their great strength, and the advantages whereof they partake in this particular. Alas! what a poor thing it is if they consider all, and what little cause and ground have they for it! even the strongest that are! How often does the Lord in his providence confute them and convince them of the contrary, and show them that it is not in themselves; We should here for our parts observe it and take notice of it, that for the first Head, here considerable. By his own strength no man shall prevail, that is, by strength of Body or Arms, or outward force in any kind whatsoever.

Secondly, Not by strength of wit or parts, and improved understanding; There's a strength which belongs to this also, but it will not prevail neither considered in itself, God confounds the wisdom of the wise, and brings to nothing the understanding of the prudent, 1 Cor. 1.19. Men of strong heads and brains, and parts, and of a deep and subtle reach in matters of Policy, yet they are not always infallibly successful, He disappointeth the devices of the crafty, so that their hands cannot perform their enterprise, He taketh the wise in their own craftiness, and the counsel of the froward is carried headlong, And the Lord knoweth the thoughts of the wise, that they are vain, 1 Cor. 3.20. And Job 5.12, 13. Even this strength it is many times no more but weakness neither. In Eccles. 9.11. (the place before alleged) we have the insufficiency of such a strength as this is laid forth in three several expressions: Bread is not to the wise, nor Riches to men of understanding, Nor favor to men of skill. The meaning whereof is not this, That they are to none of these at all, but that they are to none of these infallibly, and in such a sort as never to be otherwise. Wise men may sometimes get bread, that is, such things as are of use to the supportment of this human life, but they do not get it purely by their wisdom; And understanding men may sometimes get Riches, and attain to a great estate in the world, but they do not get it by their understanding alone. And skillful men they may purchase favor and credit, and esteem and reputation, but it is not their skill which does certainly interest them in it. No, but their is a line and thread of Providence which runs along in all these Dispensations. These Abilities, and Qualifications are no further successful, then as it pleases God himself to concur and appear in them.

Thirdly, To carry it still a little higher (and it may be closer to the scope of the Text) by his own strength shall no man prevail, that is, not by the strength of his own habitual Grace. It is no question a very great advantage which a Saint and servant of God has over another man; that he hath a principle of something, and saving Grace in his heart, which doth still combat and conflict, and wrestle with corruption in him, and also dispose and incline him to that which is good; whereas a carnal and unregenerate person is swayed by nothing but his own lusts, and ruled by that spirit which works in the children of Disobedience; yea but this Grace now in a Christian, when it comes to the Trial and Improvement, it will not hold without somewhat else. A Believer stands not so much by the Grace within Him, the Grace of Inherence, that Grace which is in Himself, as by that which is his Support, or rather by the Grace without him The Grace of Assistance. The Grace that is the favourand good will, and Mercy of God Himself, who sustains Him, and keeps up. It is he that keeps the feet of his Saints, and none but He. Even in this sense also. And it is not by their own, but by this strength that they shall prevail.

Therefore let none trust to this, whosoever they be. Those who have never so much of it, and the greatest share in it, for it will not serve the turn. We should still be begging of God, to perfect his own work in us. And when he has given us Grace for the Principal, to draw it out also for the Exercise, and Activity of it, not to rest ourselves in good Habits, or in good Purposes, or in good Motions ond Beginnings in us; but to depend further upon the Spirit of God, for his Accomplishment, and Consummation of them. And that also upon every new occasion, which is Administred to us, we need the Assisting, and strengthening Grace of God, in every Action, and Moment of our lives, and whatsoever we set ourselves to, and therefore let us still ever and anon have recourse unto it, and make our Confidence in that alone. Least with Peter, while we trust in ourselves, and our own Grace, which at present we partake off, we miscarry and fall into Temptation. It is one of the main Reasons in Providence, why God has sometimes suffered men of Great and Eminent Graces to slip foully, and scandalously in their times, that so they might learn themselves, and others might learn by their Dismal Examples, that they do not stand by any strength of their own, but by the Grace of God, whensoever they do stand. By his own strength shall no man prevail. That is, not by any strength without God. That's the first Explication.

Secondly, Not by strength against Him, in reference especially to the Second Clause. The Wicked shall be silent in Darkness. Ungodly men shall not escape Punishment, because they cannot be too strong for God, who is a God of Power and might, and is able to Crush them in pieces, whensoever he pleases. Do we provoke the Lord to jealousy? Are we stronger then He? says the Apostle. 1 Cor. 10.22 Surely no we are not. With him is Wisdom and strength, he hath Counsel and Understanding, as it is in Job 12.13. And this strength of his, he does purposely improve against those which are his Enemies, as it follows in the next verse. to the Text, verse. 10. of this Chapter. The Adversaries of the Lord shall be broken to pieces &c.

These words. By strength shall no man prevail, being taken in reference to the Wicked. And the Second Clause in the verse, (where 'tis said. The Wicked shall be silent in Darkness. ) It may hold good in a double way of Explication.

First, As to the saving of themselves.

And Secondly, As to the offending of others, the Saints, and Servants of God which are better then themselves. Their strength it shall not prevail in them to either purpose.

First, As to the saving of themselves, it shall not serve them for that, but they shall certainly, and irrecoverably be destroyed. God will be sure to be avenged upon all those, which are Evil doers, and they shall not Escape, none shall deliver them out of his hand. As we have it at large expressed unto us in Amos 2. verse. 14.15.16. The Flight shall perish from the Swift, and the Strength shall not strengthen his Force, neither shall the Mighty deliver himself, neither shall he stand, that handleth the Bow, and he that is swift of foot shall not deliver himself, neither shall he that Rideth the Horse deliver Himself, and he that is Couragious among the Mighty shall flee away naked in that day saith the Lord. Where the Prophets cuts of hope of Escape, from wicked men in the greatest Advantages which seem to be upon them.

This is matter of great Awakening and Astonishment to all wicked men, and may teach them to look about them, to Consider what ever it be, which they look upon as their strength and Excellency, that it is not that which will secure them against Divine Vengance, but it will pursue them, and overtake them notwithstanding, so that they shall not Escape. And therefore hence to be persuaded to Repentance, and Reformation, and amendment of life. There is no way whereby to prevail upon God but by his own strength, that is by strength which is Communicated from Him, the strength of Faith, and Prayer, and Supplications, and Turning to him. For any way else it will not do.

But Secondly, As this holds in their insufficiency as to the saving of themselves, so likewise as to the offending of others, by making those words, the wicked shall be silent in Darkness, an Expression of their Weakness, and inability of attempts upon the Church, they shall not know here what to do, nor what to say against the people of God, but shall be as those, which are Amased, and Astonishit, and Dampit, and put to Silence in themselves. This the Holy Ghost here amplifies, by adding this Clause to it. For by strength shall no man prevail. If the matter went by outward strength always, God's people might perhaps go by the worse, and their Adversaries might prevail against them, and insult, and triumph over them, but this it does not do. There is Greater strength which is Acting, and Moving, and stirring for them, and such as the other is unable to resist.

This it hath a double Improvement which does follow from it.

First, Of Confusion to the Wicked, and those which are the Churches Enemies, whilst they shall consider that all their attempts, and undertakings are in vain to this purpose, and that they shall not prevail in them. There's nothing which does usually more confound men then unlikelihood of success in that which they set their hands unto. This is the Case and Condition of such as these towards the Servants of God, as it is in Psal. 129.1.2.3.4. Many a time have they afflicted me from my youth, may Israel say; many a time have they afflicted me from my youth, but they have not prevailed against me. The Plowers plowed upon my back, they made long their furrows. The righteous Lord hath Cut asunder the Cords of the Wicked. So Isaiah. 8.9.10. Associate yourselves O ye people, and give ear O ye of all Nations, gird yourselves and ye shall be broken in pieces, gird yourselves and ye shall be broken in pieces, take Council together and it shall come to naught, speak the word and it shall not stand, for God is with us. Thus seems Immanuel, God with us in our Nature, and so with the Persons, he shall disappoint you.

Secondly, This is a matter of Confusion and Discouragement to the Enemy, so of Comfort and Consolation to the Church. The people of God are oftentimes as Agur says of the Conyes a feeble folk, such as have no strength in them, yea but they make their nest in the Rock, even the Rock of Ages, in which is Everlasting strength, as the Prophet speaks. Isaiah. 26.4. And this is that which may support them in all the Assaults which are made upon them, whether Corporal, or Spiritual, thus as on the one hand. The Lord shall keep the feet of his Saints, so also on the other hand, That the wicked shall be silent in Darkness, and that by strength shall no man prevail.

This is that which we have here made good unto us in this present Occasion, with the Circumstances of it. Here's an Instance of what hath hitherto been delivered in all Particulars, both as to the different State and Condition of different Persons, and the same Account, which is given of Each.

As for the different State and Condition of different Persons, we have that here in both the Branches of it. Both as to the keeping of the feet of the Saints, and as to the Wicked's Silence in Darkness.

The former, in God's Gracious Preservation of those who were then the Members of both Houses of Parliament, and in them of the whole State, and Church of God in this Nation from the Effects of that Hellish Conspiracy of the Gunpowder Treason, attempted by the Papists against them in the year 1605 on the first day of November. A Providence which is never to be forgotten by us in this Kingdom, but to be transmitted to all Posterity, we may here say with a witness, that God hath kept the feet of his Saints, in that he hath not suffered them to be takeni • the Snare of the Wicked. Our Soul is Escaped as a Bird out of the snare of the Fowler, the snare is broken and we are delivered, as the Psalmist speaks in the like case of Israel. Psal. 124.7.

Thus it Concerns us, not only barely to take notice of, but to take notice of with Advantage, and Improvement, and that Especially to a threefold particular.

First, To Thankfulness, and Acknowledgment of the Great Mercy, and goodness of God to us in this particular. I say of his Goodness to us for our particular Persons, who are interested and concerned in it, either as these who had it taken effect, might either have not been, or have been destroyed, and so thereby prevented from those Mercies, which have been since through means of that deliverance vouchsafed unto us. I say it behooves us to provoke ourselves to all kind of Thankfulness in this regard, and to take advantage of this Annavasary Commemoration which is appointed to this purpose. That it may not be only a matter of Course and Formality, which we cannot well decline, but may have a real Influence and Impression upon us, to raise our Hearts in the praising of that God, who hath done so great things for us.

Secondly, As to matter of Faith, we are to improve it to that likewise, having had Experience of God's Goodness hitherto, to be ready to expect as much from him for time to come. That he that hath kept the feet of his Saints, will do so still. Suitable to the manner and Carriage of the expression here in the Text, which is not in the time past, but in the Future. Not he hath kept only, but he will, and therefore will because he hath, experience of former Mercies, should teach us to trust, and to depend upon God for following as 2 Cor. 1.10. Who delivered us from so great a death, and doth deliver: In whom we trust, that he will yet deliver us.

Thirdly, and Especially, To Fruitfulness and Obedience. God having done so great things for us, we should endeavor to do somewhat for him. And being thus Delivered out of the hands of our Enemies, should study to serve him, as now without Fear, in Holiness and Righteousness all the days of our Life.

And this for the keeping of the feet of his Saints. In the deliverance of his people.

Now further Secondly, For the Wicked's silence in Darkness, in the Disappointment of his Enemies, we may observe the Parallel in this also.

Here was both Darkness, and silence in Darkness.

Darkness there was in the very Letter. It was a work in the Dark.

And that both as to Place, and Time, in which it was wrought.

There was Darkness in the Place. For where did these Wicked Conspirators prepare their Devices? Surely, it was in the Seller, and in the Vault, which they had fitted to that purpose. They digged deep to hide their Counsel from the Lord, and their work was in the Dark, saying, who seeth us? and who knoweth us, as the Prophet speaks in Isaiah. 29.15.

And there was Darkness likewise in the Time. For it was the Night which they chiefly made choice of, for the carrying on of their wicked Designes.

A time and place of Darkness, suitable to a work of Darkness.

And then there was Silence as to this Darkness. When they were Discovered they were in a manner Confounded, and knew not what to say for themselves.

As others were silent in a way of Astonishment, at the Horridness, and Strangeness of the Fact, so were themselves silent in a way of Confusion, being Prevented, and Disappointed of it, and as a Reproach not only to their Persons, but also to their Religion, the Principles whereof led them, and carried them thereunto, in the full extent and improvement of it.

But that which made them chiefly to be so, was the last thing of all. And that is. That by their strength they could not prevail. Neither by the strength of their interest and Combination. Nor by the strength of their Wit, and Conspiracy. God infatuated their Counsels, and turned all their Wisdom into Foolishness.

And in the things wherein they dealt proudly, he was above them.

Their strength it was proved to be Weakness both ways, both to the hurting, and spoiling of us. And as to the helping, and securing of themselves, as sailing in either.

I will Conclude all at this time with these words of the Prophet David, in the name of the People of Israel, which are appliable likewise to ourselves.

Blessed be the Lord, who loadeth us daily with Benefits, even the God of our Salvation Selah. He that is our God, is the God of Salvation, and unto God the Lord belong the issues from Death.

SERMON IX.

IN the Text itself there are two General parts observable. First, The State or Condition of a Wicked man. Secondly, The Extent or Amplification of this his Condition. His State that's expressed in these words. His bones are full of the Sins of his youth. The Amplification or extent of it in these. Which shall lie down with him in the Dust.

We begin with the first General viz. The State or Condition. His bones are full of &c. Wherein again two Particulars more. First, The Sin, and Secondly, The Punishment of the Sin. The Sin. That is Youthfulness in the Miscarriage of it. The Sin of his youth. The Punishment of his Sin, that is Exprest in this, that his Bones are said to be full of it.

First, For the Sin here mentioned. It is the Sin of the youth. The word in the Hebrew Text is Gnalumaw, which signifies properly his Youths, and being applied to a matter of Guilt, Youthful pranks. These are things which are laid to the Charge of evil men.

By Sins of youth, (for the better opening of this passage to us) we may understand two things Especially, either the kinds of Sin, or the time of Sin. The kinds of Sin, that is such Sins as are more Especially proper and incident to that particular Age, and Condition of Life, to wit, his youth. The time of Sin, that is such Sins as are indifferent to any Age, but which for the Commission of them have been Acted very Early, and betimes.

First, The Sins of youth, it does denote the kinds of Sins, by way of Specification, and does signify such kind of Sins as are more proper and peculiar to that Age, as some Sins there are. Corrupt Nature though it cleave to all Conditions of Life in the whole latitude and Extent of it, yet it does not Act and put forth itself alike in all, but as is it varies to other things besides. In Constitution, in Improvement, in Place, and the like, so amongst the rest in matter of Age, and the periods of Life. There are the Sins of Elder years, and there are the Sins also of Youth, which are to be observed, and taken notice of by us, and to be understood and avoided. Thus 2 Tim. 2.22. Fly Youthful Lusts. Such Lusts namely as Youth is more Especially subject unto. St. Paul would have Tymothy a Young man Especially to take heed of those.

These they are of divers sorts. 'I will instance briefly in some few of the Cheifest of them, which may give us an hint of the rest.

First, Vanity both of Spirit and Conversation. That's one kind of Distemper which this Age is Exposed unto, so the Preacher has told us. Eccl. 11.10. Childhood and Youth are Vanity. Not only Vain, but Vanity itself in regard of that frame and temper of Spirit which is upon them. They mind and employ themselves chiefly about Toys, and Trifles, and Superfluities, but in the mean time neglect Solider matters, and those things which are more Real, and Substancial. How much part of men's time, even the prime and flour of their Age, is (as Samuel speaks to the People. 1 Sam. 12.1. Carryed after vain things, which cannot profit, nor content in the latter end, because they are Vain. Pastimes, and Pleasures, and Sports, and Gamings, and such things as these are, they are made not only the Play, and Recreation, and Refreshment, but even the Work, and Business, and Employment oftentimes of that Age. Lovers of Pleasures, more then lovers of God. 2 Tim. 3.4.

Secondly, Flexibility to Evil, that's another Evil in Youth, easily wrought upon and drawn away, and enticed to that which is Evil. The very Heathen Poet Himself couldtake notice of it. Cereus in vitium Flecti. Like wax to any sinful impression, which shall be fastened upon them. Like dry Tinder to Sparks of Fire, thus is Youth for the most part to Temptation, quickly takes, no sooner can they meet with any Persons which are willing to Corrupt them, but they are presently Corrupted by them. In matter of Judgment, to such in any new Opinion though never so Gross. In matte of Practice to conform to any sinful Course, though never so vile, this is that which is very much incident to the Age of Youth. A Flexibility to that which is Evil.

Thirdly, Unteachableness, and Untractableness, and Uncapableness of Admonition, that's another thing in Youth. Monitoribus asper, that Age does disrellish such as would reform them, and bring them into rights, so deferring of Repentance &c. Wax to Temptation, and Flint to Admonition, and the means of Reforming. These and the like are the Distempers which that Age is subject unto in regard of the frame of their Spirit.

Now as for outward Practises, and the actings of Sin, so Impetuousness, and Intemperance, and Violence, and Uncleaness and such Bodily Lusts, they are such as though all are not guilty of, (which is not the meaning of this Discourse) yet the Age itself is exposed unto, which accordingly does give this Denomination of the Sins of Youth, that is, as it is First of all to be understood by way of Specification, as denoting the kind of Sin.

The Second is as denoting the Time. Thus a Sin may be in some sense called the Sin of a man's Youth, when it has been committed by him in his Youth, though it may be as to the Quality of it, it was a Sin of riper years. There are some kind of People in the World, which do Antedate their Age to themselves, as in other things, so in matter of Sins, in which they grow old betimes, and make hast unto it. As there are some which are guilty of the Sins of Youth in the time of Age, so there are others which are guilty of the Sins of Age in the time of Youth, Malitia supplet aetatem. Their Wickedness it makes up their years, when they were Defectives. Now these also are as well as the other the Sins of Youth, what ever Sins men committed in the time of their Youth they are to them Youthful sins, by way of Denomination. And so much briefly of the first Particular Considerable in this first General viz. The sin, he Sins of his Youth.

The Second is the Punishment of his sin, which is expressed and propounded in those words, where it is said, that his Bones are full of them. Thus although it may be very well applied as to the matter of Guilt, as we shall hear more anon. Forasmuch as Sin does as it were Incorporate itself into Wicked men, and is as a part of their Substance, yet (as I conceive) in this place, it does refer Especially rather to the Punishment. The Spirit of God would hereby signify to us the sad and miserable Condition of an obdurate impenitent sinner, that has Especially lived for a long time in a Course of sin. That he possesses the iniquities of his Youth, as it is Exprest in another place of this Book. His bones are full of it.

This word Bones, it may be taken here in this Text two manner of ways, either in a Corporal sense or in a Spiritual. Either proper in a Literal, or in a Mystical. If we take it in the next and Literal sense Corporally, so it does denote the Body and outward man. If we take it in the Remote and Qualified sense Spiritually, so it does denote the Soul, and the more particularly the Conscience, each of these are full &c.

First, The Bones, that is, the Body and Flesh, and outward man taken it Literally. There are many which in old Age feel the sins of their youth in their Bones, according to this Interpretation, which mourn at last, when their Flesh and Body is Consumed. Prov. 5.11. And which receive in themselves that recompense of their Error which is meet, as the Apostle speaks Rom. 1.27. Namely in regard of those Diseases which does attend their Vicious Courses, and hasten their Bodily Destuction. There are some kind of Sins, which God does punish even in this present Life, and as they are committed with the Body, so are they avenged upon the Body, which is made the Subject of Punishment, as it has been before of Miscarriage, and all little enough to take off such Persons from them, as are addicted, and given up unto them.

Secondly, By Bones here we are to understand not only the Flesh, but the Spirit, and more particularly the Conscience. Thus we shall find the phrase used in some other places besides of Scripture. As Psal. 6.2. Have Mercy upon me O Lord for I am weak, O Lord heal me for my Bones are vexed. So Psal. 38.3. There is no Soundness in my Flesh because of thine Anger. There's the remembrance of sin in the Body. Neither it there any rest in my Bones because of my Sin. There's the remembrance of sin in the Soul. So again Psal. 51.8. Make me to hear Joy and Gladness, that the Bones which thou hast broken may rejoice. The broken-Bones, i. e. The broken Spirit, and that occasioned from the sense of sin. Sin it will stick in the Conscience for a long while after the Commission of it. And when men are grown old, they then pay for the Sins of their Youth, in the reflections of them. God charges the Guilt of them upon their Souls, when the things themselves are past and gone.

Thus it hath several ways and degrees, whereby it does proceed.

First, In rubbing up their Memories, and bringing their sins to Remembrance. There are many which in the heat of their Lusts, and while they are in the full Prosecution of their wicked Courses, little think of them, or call themselves to an account for them, who yet afterwards, when the sin is over and past, have leisure to be think themselves, and to Consider what they have done. Yea God himself does by his Spirit oftentimes suggest it to them, and suffers even Satan also (though for no good) to do it for them. When men are past the time of Committing sin, then he thinks he may very safely remember of it, that he may drive them to dispair about it; which is all the thanks they have from him, for hearkening to Him.

Secondly, As there's an Exciting of the Memory, for the calling of such sins to mind, which have been committed in Youth, so there is likewise a Convincing of the Judgment in the nature of the sins themselves, how grievous and notorious they are, that those which have been formerly slighted and neglected and made nothing of, as no more but tricks of youth, it may indeed appear in their colors to be breaches of the Law of God. And that in all the several Circumstances and Aggravations of them, and especially in that amongst the rest of sinning against all the Counsel and Admonition which has been given to the Contrary, by Ministers and Masters, and Parents, and Christian Friends, as we find an Expression to that purpose, in Prov. 5.12.13. Thou shalt say, How have I hated Instruction? and my Heart despised Reproof? I have not obeyed the voice of my Teachers, nor inclined mine Ear to them that instructed me. Thus will God not only remember men, but convince them of the sins of their youth.

And then Thirdly, Afflict them also for them. That's like wise in this filling of the Bones. The Conscience made sensible of sin, and perplexed for it, which is done in succeeding times. When God deals Effectually with men's Hearts, and calls them to an Account for their Miscarriages, he does not only set home upon them their present iniquities, but also their former Miscarriages. This he does both in order to true and real Conviction, as also upon any other occasion.

Yea and those sins also which have been most secret (as I shown the last day at large upon another Scripture,) the same word which is here used in the Text for the sins of the Youth, it signifies in the Hebrew Language secret sins, which such sins oftentimes are, and so we find it to be taken in Psal. 90.8. Thou hast set our secret sins in the light of thy Countenance Gnal • meni. The reason why God does proceed against sins of Youth, and set them home a great while afterwards.

First, Because he will maintain his own Right and Interest in the world, we use to say, Nullum tempus occurrit Regi. There's no time which is slipped which can prejudice a Prince in his due, no more can God Himself, who is the chief of all. Sins of Youth they are sins still in their own Nature, and so to be accounted. Time does not alter the quality of them, though it alters the Apprehensions of them through the weakness of our minds. Nay the longer ago that sins have been committed by any the more they stand in Arrears to God. Old and Ancient Debts, they are the Greatest Debts of all, because they have been so long without payment and satisfaction for them. And so it is likewise to this purpose with old and Antient sins, Continuance and Perseverance in sin for a long while and time together without reformation and renewing to God, it becomes a further advancement and aggravation of it.

Secondly, Because sins of youth they are commonly acted with greater Violence and vehemency of spirit. It is observed by the Philosopher of Young-men 〈 in non-Latin alphabet 〉 . They do everything with much intention in that which they do, Quicquid volun Valde volunt. Now sin by how much men's Spirits are more intent and carried out in it, by so much the worse it is, and more provoking of the Majesty of God, who is offended by it.

Thirdly, It is a Foundation of more Sin, the sins of Youth. There's a Ground work laid for sin in after times, and succeeding Generations, where Youth is naught there is a great hazard upon old Age, which is very difficulty reclaimed and reduced in such cases. Therefore says the Young-man in the Proverbs being overtaken with Wantonness. I was almost in all Evil, in the midst of the Congregation and the Assembly. Prov. 5.14. A Vessel what Liquour it receives at first into it, it long retains the savor and relish of it. And so it is likewise with the Heart, and the Life, and the Conversation. It is much what it was at first.

The Consideration of this present point in hand, is of Various Improvement to us.

First, To those which are Young, that from hence they would be so much the more careful and watchful of themselves, and take heed of doing anything which may stain and defile their first years, and the Flower of their Age, for if they do so they wlll find enough of it in following times, and when as they think the worst is past. Their Bones shall be full of the sins of their youth. Perhaps their Bodies, and outward man, through Corruption and rotting Diseases which shall cleave unto them, or if not so yet at least their Consciences either here or in a worse place. And therefore let them not be secure and vainly flatter themselves as for the most part they are ready to do. Youth is commonly full of Hopes, and sometimes of Presumpteous hopes, which have little ground or bottom for them, and so in this amongst the rest of escaping the Alarms of sin. But let none deceive themselves in this particular, as Moses once told the Israelites in Numb. 32.23. Be sure your sin will find you out. Find you out to discover you, and to manifest what you are. And find you out to punish you, and to afflict you for being so bad. And the longer time of Intermission, the Heavier the Account when it comes.

Beloved we should all study to Consecrate and devote our best time to God, and to his Service. And that is the time of our Youth while it lasts to any of us, when we have health and strength, and parts in the Vigor and Activity of them. Remember thy Creator in the days of thy youth, before he Evil days come, and the years draw nigh, when thou shalt say, I have no pleasure in them. Eccl. 12.1. And thus as for the thing itself, so moreover in reference to old Age, that so if we live unto it, it may be so much the more Comfortable to us, and free from Disturbance, it is observed as to matter of the Body and Corporal strength, and it holds as well in regard of the Soul, that an orderly and well-tempered youth it breeds an Easy and pleasing old Age, and so the Contrary. Moderata juventus efficit senectutem facillem Immoderata Gravem. Oh it is a Blessed thing when Old Age has the Comfortable Reflexions of a Gracious and well spent youth to support, and refresh itself with all. That when the Body Languishes, and the outward man Decayes, and as it was once with good old Barzillai, we can neither Taste, nor Hear, nor Discern betwixt good and Evil in a natural way, yet we can then live upon the thoughts of that good we have done in our Youth, with God's Gracious acceptance in Christ, this will be a sweet thing indeed. Hoc viverebis est vita posse priore frui. This is to live Twice, to enjoy the Comfortable reflections of our Life already past.

Secondly, As the Improvement of this point reaches to Young-ones themselves, and to those which are in their Youthful Condition, so to those also who have the Care and Government of Youth committed unto them, and are in special manner entrusted with them, as Parents, and Tutors, and Governors, and Masters &c. To have a more watchful Eye upon them, and care of them. And that still not only in reference to the Condition at present, but to that also which is to come hereafter. That while their Younger years are regulated by you, their Elder years may bless God for you, which in such cases they will be ready to do, we read of such an Expression in the Psalmist. All my Bones shall praise thee, and say Lord who is like unto thee. Psal. 35.10. Thus shall it be with those which are in Age, as to their Godly Governors, and those who have had the Educating of them in their Young years. Their Bones shall magnify God in their behalf, as acknowledging the good they have by them.

On the other side those which have been Careless, and Negligent in this particular, their Bones shall be ready to Curse them, as we may so express it, as carrying that guilt upon them which they have contracted from their Neglects, and which if they had done their Duty to them, they might happily have avoided and Escaped. He that Rebuketh a man afterwards, shall find more favor then he that flattereth with his tongue. Prov. 28.23. Youth (as I noted before) it has commonly this Disparagement upon it, that it is impatient of restraint, and Admonition. And many times they are in that Condition, they have those that reprove them, but hereafter when they come to be Old, they will acknowledge them, and give thanks unto them, but when their Bones are full of marrow, then they think reproof to be a Burden, but when their Bones shall be full of Sin, and as it is here expressed the sin of their youth, to wit in the Evil consequents of it, then they will think reproof to have been a great Advantage and Favor, if they might have formerly been but partakers of it, which should encourage us so much the more in this particular.

Thirdly, For those who are now in years, and in their old Age. Here's somewhat also which concerns them, and especially such whose case it is with this Person in the Text. That their Bones are full of the sins of their youth, even to persuade them as soon as may be to make their peace with God, and to clear scores and Arreares with Him, not only repent of sins which are at present upon them, and which they have lately been guilty of, but of sins past, and gone a great while since, even the sins of their Youth; for otherwise these will prove very tedious and grievous unto them.

Say with David, Psal. 25.6.7. Remember thy loving kindness for they have been ever of old. Remember not O Lord the sins of my Youth, according to thy mercy remember me for thy Goodness sake O Lord. Here's remember, and remember not, remember thy Mercy, but do not remember my Sin, remember Loving-kindnesses of old on thy part, but do not remember Trespasses of old on mine.

Therefore be careful to look to this In all Humiliation for sin, in all renewals of your Covenant with God. Say with David Remember not the sins of my Youth. In anything which at any time troubles and afflicts you, look back still upon your former Age, and consider whether or no ye stand right with God as to the time of your Youth, for certainly God does oftentimes call many people to an account for their Miscarriages, then, though it may be many years past, and when they have forgotten it, and think that He has forgotten it too, will he bring it to Remembrance. Ye may bring this down to the particular passages and occasions of your lives whatsoever they be. Thou art troubled it may be with some strange Afflictions and hand of God upon thee in this or that particular. And perhaps thou wonderest at it, for thou hast often sought God about it, and Humbled thyself before him for it, and desired the removal of it, and called to others for their Help and Assistance, and Prayers to God for thee in it, and yet still it sticks. But consider seriously with thyself. Is there nothing betwixt God and thee of an old Account, which thou hast not yet repented of before Him? Thou hast it may be a stubborn Child? How wast thou thyself to thine own Parents in thy Youth. Thou declinest perhaps strangely in thine Estate, and thou canst not imagine how it should be so. How didst thou come by it, when thou wast a Young-man; and what Foundation didst thou lay for it in thy Younger-years? Thou hast these and these Diseases upon thee, consider whether thy former Intemperance hath not been a Cause and Occasion of them, and accordingly expose thyself to Repentance for them. And so of the rest. I am not able to specify all, I instance in some, as a Direction to you for the rest, which must be done by every ones Person, according to his particular Occasions. But still remember this, that God often reckons for old Sins, which are long ago past.

Yea and that also after conversion, and grace wrought in the Heart, where there is not an explicit and actual repentance of them, they may be sometimes troublesome to a Christian in the effects and consequents of them, though the Person be for the general justified, and in a state of reconcilement, and habitually acquitted from them; yet such especially as the sins may be if there hath not been a distinct and particular Humiliation for them, they may have a feeling of them in their bones. Look as General Nations may be punished for the sins of former Ages, (as Israel in David's time for Saul's sin in slaying the Gibeonites ) so particular persons may be afflicted for the sins of former times in the compass of their lives, unrepented of by them. And look as it in matter of the body, that those who have been too venturous in their youth, they smart for it in their Age, so likewise in regard of the soul and mind.

Especially, At sometimes, and upon some occasions above the rest, As bones which have been formerly broken, they will ache against weather, even so it is also with crakit Consciences in time of some special affliction and distress, they will reflect most uncomfortably; Thus it was with Joseph's brethren, when they were once in distress themselves, they thought of their former unkindness towards their brother many years past, Gen. 42.21. They said one to another, we are very guilty concerning our brother, &c. And so the widow of Sarepta, when her child was taken away from her, she reflects upon some former miscarriage, 1 Kings 17.18. O thou man of God, art thou come to call my sins to remembrance, and to slay my son? The slaying of her son put her in remembrance of her sin, which had hitherto been forgotten by her; and so it is with many others besides in the like cases. Affliction itrubs up sins past, even the sins of youth which shall not go unpunished, as has been hitherto declared.

And as in other Punishments, so amongst the rest, within the compass of themselves, even spiritual Judgments, which are the worst, and heaviest of all, even with sin itself in a greater measure, and further improvement of it; which may be also further signified and intimated in this expression in the Text, His bones are full of the sin, &c. That is, sin it does still yet stick and adhere, and cleave unto them. So it does even to the best that are in the General corruption of Nature, but not always in the actual improvements. Sin in the Regenerate is Mortified and quel'd and subdued, and has its deaths-wound; But in wicked men it is predominant, and in its full force, their bones are full of it; and that which is thus bred in the bone, it will not easily out of the the flesh. Wicked men when they are in years, and in age, Their Bones are full of the sins of their youth; that is, (as we may also further expound it) they have hankerings, and propensities and inclinations, and desires after them, when as to the accomplishment of these desires, they are it may be restrained. And this they are so much the rather as they have been anything longer accustomed unto them. Those which begin betimes in evil, they do not easily get rid of it, or fall into a contrary course, as the Prophet Jeremy hath signified to us, in Jer. 13.23. Can the Ethiopian change his skin, or the Leopard his spots? then may ye also do good, which are accustomed, or taught to do evil.

The last Use, and Application of this Point is from hence, to take up a General Lamentation of the great exorbitancies and irregularities of youth, especially in these present days in which we now live. The more that God will account for such sins as these are (as we have hitherto shewn) the sadder is our condition in this age, in this particular, when we look about us and consider the great miscarriages of them, and how they grow exceedingly upon us in every place in all manner of wickedness; In idleness, in profaneness, disobedience, in luxury, in lasciviousness, in pride, in vanity, in cozenage, in all manner of debauchedness; tainting and leavening, and corrupting and enticing one another into all manner of evil. Beloved we do not think of these things, and it may be do not love to hear of them, but we have very great cause to be affected with them, and to lay them to heart, and so endeavor all we can in our several places and opportunities to put a stop and obstruction to them, which if it be not speedily done can threaten nothing but ruin itself. When a man looks upon his garden, and sees his young plants to wither, it is a great disheartening and discouragement to him, and what is it then in these spiritual blossoms we now speak of? when they shall be nipped and blasted, and withered before our eyes? What hope can there be of Posterity and of a succeeding Generation in the Church, when those which should lay the grounds and foundations to it, do oftentimes thus miserably miscarry. Therefore let us consider of it, and (I say) be affected with it, and do all we can to prevent it, by prayer and education, and instruction, and seasonable restraint and all means that can be used; otherwise it will be so much the worse both for us and them too, who shall hereafter certainly find and feel the misery of it, as is here declared in this present Scripture. And so I have done with the first General part of the Text, which is the state or condition itself of a wicked man, consisting both of the sin and punishment. His bones are full of the sins of his youth.

The second is the Extent or Amplification of the condition in these words, which shall lie down with him in the dust. This it doth especially denote the continuance of a wicked man's sin, it begins with him betimes, for it is the sin of his youth, and it lasts with him a long while, for it follows him even into another world; it lies down with him in the grave, it is not buried with him, (that's not the meaning of it) which is the advantage of a Godly man, that there is a period to his sin with his life. He will subdue our iniquities, and thou wilt cast all their sins into the depths of the sea, as it is Mic. 7.19. but it goes with him even to Hell itself, and there abides and continues with him; when he dies and goes out of the world, and lies down in the dust, (as at last he must do) then his sin (as the shadow to the Body) is accompanying of him. A wicked man whiles he lives, sin lies before the door, as we find that expression used in Gen. 4.7. It is a banddog ready to surprise him, and to pull him by the throat when he dies, it does not now leave him, but adheres unto him.

There's two manner of ways, in which sin is said to lie down in the dust, which follows wicked men even to Hell itself, whither at last without repentance they go. First, in regard of the stain of it; and Secondly, in regard of the guilt of it, They shall loose their Comforts, but they shall not loose their Lusts. Their Riches, and Honors and pleasures they shall be gone, but their sins they shall stay still behind, even forever and ever, Their Glory shall not descend after them, but there's an exchange, &c. shame shall, &c. Psal. 49, 87.

First, For the stain and pollution, His sin, That is, The habit and vicious principle of sin which in this life was predominant in him, after this life it shall be adherent to Him. Wicked men when they die, they leave everything behind them but their sins, and those they carry along with them, they lie down with them in the dust: And that first in the Defilement of them; nay in this respect, it is enlarged and increased in them. Look on the other side, gracious persons, which were Godly and Holy here, they become more godly and holy when they come to Heaven; their Graces are now refined and purified and augmented in them, even so on the contrary wicked men, which were lewd and ungodly here, they are so much the more when they come to Hell: He that was filthy, he is filthy still, and he that was unjust is unjust still, and that with advantage and overplus to what he was here in this life. When men come into the proper place either of Holiness or Sinfulness, their Holiness or sinfulness is so much the more improved in them.

The consideration of this present point in hand may serve for the Discovery of a double difference to us.

1. The difference of the wicked from the Righteous, from the Saints and children of God.

2. The difference of the wicked in regard of themselves.

First, (I say) the difference of the wicked from the righteous and children of God. God's children and true believers, though they have the relics and remainders of corruption abiding in them here in this life, (which they groan and mourn under ) yet when they die and go to Heaven, there's an end of all then, (which by the way is that which makes them so content and willing to be dissoled as sometimes they are) because that then they know they shall be freed from those infirmities which now trouble them, and are tedious to them, they shall throw off that heavy weight and the sin that did so easil, beset them; Because nothing which defileth, or which worketh abomination shall enter into that holy place, Re. 21.27. But now on the other side, for wicked men, their sins shall be increased unto them, and much upon them, and enlarged in them, and they are twofold more the children of hell then they were before.

Secondly, This also discovers the difference of wicked men from themselves, for their sins shall continue still with them, but their goodness shall not, I mean that goodness either natural, or moral which sometimes they have. For this we must know, there are many wicked and carnal persons which have no savor of Religion at all in them, nor never yet knew what belonged to a work of saving grace upon the heart, which yet notwithstanding in this life have many commendable qualifications in them. They have parts, and wit, and understanding, and speech, and such things as these as to abilities Natural. And they have sometimes also Justice and Patience, and Fortitude, and liberallity, as to Abilities Moral. There are many wicked men which have many pompous and outwardly glorious perfections, which they sometimes cover their secret wickedness and hypocrisy, but they shall carry none of these with them to Hell; these things are too good to go thither (as one has very well said of them) and therefore they shall be stripped of them, and they shall be taken away from them when they go to that place; but now for their sins and all that's evil in them, that shall still remain, it shall lie down with them in the dust, as it is here expressed in the Text: And though it shall not be active in their bodies (which shall then be deprived of life ) yet for their souls, it shall abide still in them, and prevail and increase upon them. Thus for sin as to the stains of it, they shall loose their comforts, but they shall not loose their lusts.

Secondly, As for sin in the Guilt of it, it shall abide and continue so likewise. The worm in their conscience shall never die, and the fire shall never go out, but the sting of the sins, shall still stick and continue in them. Look, as on the other side, the Godly and those that die in the Lord, when they are at rest, and laid in their Graves, their good works shall follow them, as to make a reward, as the Apostle John tells us, Rev. 14.14. So the wicked and those that die in their sins, when they go hence, and lie down in the Dust, their evil works shall in like manner follow them, as to matter of punishment. And as the Dust of the children of God whiles they lie in their Graves it is precious dust in the eyes of the Lord, which He will one day raise up Gloriously to life and eternal Salvation, so on the contrary, the Dust of the wicked is loathsome and abominable before Him, and which He will at last raise up in Judgment to wrath and eternal Destruction; so that as I may say there's a kind of exchange, Good men they leave their sins behind them, and carry their Graces; wicked men they leave their graces behind them (such kind of graces which they have) and carry their sins.

The consideration of all these things laid together serves to set forth unto us the misery of all ungodly men, which remain in an ungodly condition, which live in a vain course of sin, and an unsanctified Nature which they please and allow themselves in. Oh their state and condition (if they were but sensible of it,) is very sad and miserable indeed; Nay therefore it is so much the sadder, because indeed they are not sensible of it, nor do not discern it, but go on in a Fools Paradise, till they stumble upon ruin itself, and think their case to be very good when as in truth it is no such thing with them, but rather the contrary.

What should we say to such, but persuade them to be wise betimes, and to close with the offers of Grace and Salvation, which are tendered in the Gospel, in the bowels of Jesus Christ. God has graciously set forth Him to be a Propitiation for sin through Faith in His Blood, Rom. 3.25. That whosoever believeth on Him might not perish but have Eternal life, Joh. 3.15. Now therefore should men be entreated to come to Him, that so they might have it. To submit themselves to His Yoak and Scepter, and Rule, and Government in their Hearts; To give up themselves wholly to Him, to be Ordered and Regulated by Him, and to be brought into Frame.

There's nothing less then this, which will serve the turn to make a man a Christian. This is the great thing which God requires, My son give me thy heart, Prov. 23.26. And this is the work of God, that ye should believe on Him whom He hath sent, Joh. 6.29.

There are two things in Christ, which are Great Arguments for closing with Him, answerable to the two evils in sin, which we mentioned before. There's Holiness answerable to Pollution, and there's Pardon answerable to Guilt; And what can be said more to work off men's Affections to Him? Do not they deserve to be undone, which will be undone in such circumstances? which had rather damn their souls, than leave their lusts? which prefer some base and vile affection, or some vain and foolish custom of sinning before that freedom and liberty of Spirit, which Christ has purchased for all true Believers? Oh that we had Hearts to be really affected with such things as these are, and would but know or rather consider, what belongs to our own peace, whiles the day of our Visitation lasts and continues to us.

And more particularly (that we may speak still to the Scope and Sense of the Text and my Drift and End in the undertaking and handling of it) in the Time of Youth, and tender years, That so hereafter we may reap the fruit of a timely and early conversion in a sweet and comfortable old Age. That we may end our days in peace (which at length must be ended) and having been long acquainted with God may be the more willing to go to Him, and to resign our Souls into His hands, as into the Hands of a Faithful Creator.

So much may suffice to have spoken of the second General part of the Text, viz. The condition in the Extent of it. And so likewise both of this whole verse, and for this present time. His Bones are full of the sins of his youth, which shall shall lie down with him in the dust.

〈 in non-Latin alphabet 〉 .

SERMON X.

IN this present Text before us there are two General parts considerable of us.

First, The Disposition of a Wicked man in regard of sin.

Secondly, The Effect of Sin to a Wicked man. The Disposition of a Wicked man in regard of sin, that is laid down in verses 12.13. Though Wickedness &c. The Effect of sin to a Wicked man, that's expressed in verse. 14. His meat &c.

We begin with the First viz. A Wicked man's Disposition in regard of sin, and that is here Exhibited to us in four particular Branches.

First, His Complacency in it. It is sweet to his mouth.

Secondly, His Concealment of it, he hides it under his Tongue.

Thirdly, His Favourableness towards it. He spares it &c.

Lastly, His Thraldom to it. He keeps it &c.

First, This is Considerable in the Disposition of a Wicked man to sin, his Delight and Complacency in it. Wickedness it is sweet to his mouth. This Expression together with the rest is a Metaphor taken from Natural, and Corporal Food; which is pleasing and delightful to the taste, which is seated in the Mouth or Palate, as the proper Organ, or Subject of it, so is sin to a carnal Heart, it is very sweet and relishing to it. Especially in the first embracing and entertaining of it. There is no Glutton or Master of Appetite as he is called there by Solomon, in Prov. 23.2. Bagnal Nefesh. Which takes more Contentment in his Delicacyes, and Corporal Daintyes, then a Carnal and unregenerate Person takes in his Lust. It is sweeter to Him then Honey itself; as the Philosopher speaks of Revenge to a Malicious man. It is so with all kind of sin whatsoever to those which are addicted to it, it has a kind of false sweetness with it, in regard whereof we read in Scripture of the pleasures of sin.

The Ground hereof is this. Because it is suitable and Connatural to Him. Delight it is founded in Convenience, and an Agreeableness of the Faculty with the Object. And so it is here with a Wicked man in regard of his Lust, he has an Heart fitted to it. That which is in the Temptation without Him, it is in the Spirit within Him, and the one it is the Counterpain of the other, as the Wax answering to the Seal.

We may judge of the Delight which a Wicked Person has in Sin, according to the Proportion of a Gracious Person delighting in Goodness, what is the reason that those which are Godly, delight in the ways of Godliness, and look upon them still as those which are ways of Pleasantness. (How sweet is thy word unto my mouth, even as Honey unto my taste.) It is because they have a renewed Spirit, which is fitted, and qualified thereunto. I delight to do thy will O my God, and thy Law is within my Heart. Psal. 40.8. While God's Law is in our Hearts, our delight will be in God's will, and his Commandments will not be grievous to us, but exceeding pleasant, and so it is also on the Contrary in regard of Sin.

And then again Satan, who is the great promoter of sin, he enlarges and advances things to them, and makes them seem greater then they are. The Pleasure of Sin, and the delight which is taken in that, it is for the most part a matter of Fancy, and Imagination. Now the Devil he has a very Great stroke in working upon that. He presents things more Amiable then they are, and thereby does entangle and ensnare foolish men, and make them to be pleased with those things, which have little pleasingness in them. The Desires of People to sins, they are Diseases rather then Desires, they are Extravagances and Distempers in them, and do proceed from somewhat which is amiss in the Frame and Disposition of their Spirits, as we see it is in the Body, what's the reason here, that some delight in Coles, and Ashes, and Walls, and such trash as that? Why it is because they have a distempered palate, and a distempered Stomack; and they are under the power of a Disease, this makes those things sweet unto them, which another Body cannot endure, even so it also with the Souls of Wicked men, they take pleasure in Sin, (which is odius to a Gracious Heart,) because they are overtaken with Lust, and have a Spiritual Distemper upon them.

The Consideration of this point may serve to give us an account of the Difficulty of reclaiming Evil men, from their evil Courses. It is because they are pleasing to them. Delight it engages the Soul in those things which it is fasten'd upon, and what ever is said to the Contrary, it is not regarded. Therefore Counsels, and Admonitions, and Rebukes, and Ministerial persuasions they are for the most part of so little Effect, because the Hearts of men are so fully set in them to do Evil. And this occasionally from the Contentment which they take in Sin.

And further, This may also shame the Senlesness which is in many People in regard of Good, that they savor it nor relish it no more, then many times they do. Shall Wickedness be sweet to Worldly men? and shall not Grace be much more sweeter to Christians? what an unworthy thing is this! It is an Argument that men do not sufficiently attend it, nor apply themselves to it, as it becomes them indeed to do, nor do not suck out the sweetness of it. And that's the first Particular considerable of us in this Business. The Delight of a Wicked man in Sin, while Wickedness is said here to be sweet to him in his mouth.

The Second is his Concealment of it. He hides it under his Tongue. Which is pertinent also to the similitude taken from a Glutton to his Delicious meat. Look as such an one does with his Food, so does this with his Sin, which he conceals and keeps close. And so it is the Description as of a Wicked man at large, so of an Hipocrite more especially. There are some men which are openly Wicked, they are Wicked and care not who knows it. The show of their Countenance doth witness against them, and they declare their Sin, as Sodom and hide it not. Isaiah. 3.9. They are bold and Impudent in sinning without any regreat, but then there are others which cover their Transgressions as Adam, and hide their Iniquities in their Bosoms. Job. 31.33. There are some whose Tongues make known their Wickedness, and their Naughtiness it breaks out at their lips, in Swearing, and Cursing, and Blaspheming, and Backbiting and the like, they do not hide their sin under their Tongue, but declare it with it. Their Throat is an open Sepulcher, as the Scripture speaks of them in Rom. 3. verse. 12. But then again, there are others who with their tongues use deceit, as it is also there expressed.

There are two ways and Considerations in which Hypocrites, and Wicked persons may be said to hide their Wickedness under their Tongues. The one is by speaking for Sin, and the other by speaking against it.

First, By speaking for it, they sometimes hide their Iniquities so, when they so order, and frame their speech in reference to Sin, as that they shall not be blamed for it, and this again is done three manner of ways. First, By denying it. Secondly, By deminishing it. Thirdly, By defending it.

First, By denying it. They hide their Wickedness under their Tongues. Thus by standing upon it, that themselves are not at all guilty of it, and that the sins which are laid to their charge are not imputable to them. And this is commonly done in those things which they think (though falsely) to be secret, and unknown to others. Here though their own Consciences accuse them, and their Hearts Condemn them sufficiently, yet they think to carry it out with their Tongues by framing a Lye. And so they hide one Sin, by adding another to it for advantage.

Thus we shall find Sarah to have hid her unbelief under her tongue, Gen. 18.15. when the Lord charged her for it that she laughed, in a kind of questioning the truth of God's promise which he had tendered to her concerning a Son. It is said, That she denied it, saying, I laughed not, for she was afraid. And so we shall find it likewise in Gehazi, 2 King. 5.25. when his master Elisha examined him whether he went when he followed Naaman the Syrian, and beg'd a reward unseasonably of Him. Thy servant went no whither. He endeavored to hide his wicked haunt under a Lye. And so it is with many others besides in the like cases. Ask them where they have been, when they have been following of such and such company, when they have been conversant in such and such places, when they have been employ'd in such and such practices and ways of sin; there answer to such Questions as these, Thy servant went no whither. They have a lie ready in their mouth, as they think presently to make up all with. Thus as the Prophet Isaiah speaks of them, They have made lies their refuge, and under falsehood have they hid themselves, Isa. 8.15

Secondly, As men hide their sin under their Tongues by denying it, so also by diminishing it. By extenuating and making it less, It is true indeed they have been guilty of it, but it is no such great matter as it is taken to be, It is their weakness, and their infirmity, and their Nature, and their oversight, and the like; It is a sin perhaps, but a small one, a punctilio which is not worth the speaking of, and they have committed it, but not very often, they do not use it but now and then; It is but rare that they are found in such courses as these are.

Thirdly, By defending it; Men are sometimes come to that, That when they cannot hide sin otherwise, they will hide it under the color of innocence and virtue itself; Pride it shall go for Magnanimity, Covetousness for Good-husbandry, Prodigality for Bounty, Oppression for Justice, Lust for Love, and so of the rest. There's no sin whatsoever, though never so vile and odious, but a wicked and a naughty heart will be ready to frame arguments to itself for the defending and justifying of it. And thus do men hide their wickedness under their Tongues, by speaking for it.

Secondly, Also by speaking against it, that's another way of hiding it likewise; ye shall hear some people sometimes to cry out bitterly and heavily against such sins in others, which they are known to be guilty of themselves, (though they do not suspect it ) that so thereby they may be thought not to be guilty. Like the Adulterers which Solomon speaks of, That eat and wipe their mouths and say, they have done no wickedness, Prov. 30.20. So do these in such cases as these are. And that's also the second particular in a wicked man's Disposition to sin, His Concealment of it.

The third is his Indulgence or Favourableness towards it, that is expressed in two words. He spares it and does not forsake it, this is still a prosecution of the fore-mentioned Metaphor. A Glutton that has got a good dish or a good cut which he likes, and is pleased withal, he makes as much of it as he can, and takes the sweetness of it by degrees, even so does a Carnal man with his Lust, he is very cautious and sparing of it; he will not loose the least morsel, but gathers up all the crumbs as we may so express it. Sinners they do improve their wickedness as much as they are able to their own Contentment and Satisfaction or advantage, and they suck all the pleasures out of it, that they can perfectly find and meet withal in it. Thus they do, and they have a particular Art, and skill, and Ability in them to this purpose. Look as Godly men do with a promise, and some parcel of the word of God, or as they do with a gracious Frame and Temper of Spirit, when they have found it, they preserve it all they can, and make much of it, Keep this forever in the imagination of the thoughts of the heart of thy people, and prepare their heart unto thee, 1 Chron. 29.18. Even so do wicked men with their sins; when it is said here, they spare it, we must understand it n that sense it is spoken, which is not as to matter of commission, but rather as to matter of Mortification, a covetous man spares his money, but he does not spare his sin. They do not spare to act it but they spare to kill it, and to crucify it, and to subdue it in themselves. As to the Acting and exercising of it, this they do and do not spare, but lay on as much as they can, (like some hunger-starved person at a feast, they feed and do not spare) they commit all uncleanness with greediness, as the Apostle speaks in Eph. 4.18. But they spare it as to the resisting of it, and as to the doing of any hurt unto it. A wicked man spares his lusts, as Saul did the cattle of the Amalekites, which he reserved for himself, 1 Sam. 15.9. or as David spared rebellious Absalom, whom he desired should be dealt tenderly withal. Deal Gently with the young man Absalom for my sake, this he gave in command to Joab the Captain of the Host, 2 Sam. 18.5. Even so do such men say in their hearts, as to their sins. To Governors and Friends and Ministers, O spare my lusts, deal gently with such a sin and corruption for my sake. Therefore sparing and not forsaking are very pertinently join'd together in the Text, the one explaining the other. He spares it and does not forsake it, that is, he spares to forsake it, sake it, He does favor and allow and indulge corruption and sin in himself. This a wicked man does And it is here made to be a property so to do of him. But because there are two several words which are here used, sparing and not forsaking, we will therefore take them asunder, and consider them severally and distinctly. And first, of sparing, which (as in part I hinted before) does imply that Indulgence which such persons give to their corruptions, showing them all the favor that may be. And it is expressed in these particulars.

First, As to matter of search and inquiry into them. A wicked man he spares his sins thus, so as to examine his heart about them. David says, He communed with his own heart, and his spirit made diligent search, Psal. 77.6. And he persuades others to do so likewise, Psal. 4.4. Stand in awe and sin not, commune with your own heart and be still; But men commonly delight not so to do, which have any guilt lying upon them. They do not love to to look much into it or to be inquisitive what it is. Bad Husbands they do not love to cast up their accounts, nor to see what their estate is, because they are afraid they shall meet with somewhat which will be displeasing to them. And so it is also with bad hearts, and false spirits in Religion, they do not love to consider their ways, for fear their sins should fly in their faces, and gall them for them. They spare their sins, that so their sins may spare them; Spare their sins to search them, that so their sins may spare them to torment them, and to vex them for them.

Secondly, As this sparing is observable as to matter of inquiry, so also as to matter of resistance and opposition, they are very sparing in this likewise, they do as little as may be to restrain and hinder sin in the onsets of it.

Take a Godly man, and one whose heart is taken off from sin, and he hath no mercy at all for it, but deals as boisterously with it as may be, he desires to show it no favor or kindness or respect at all, but is most cross and opposite to it. Whereas now on the other side a wicked man, he is tender of making any resistance, but gives way to it as much as may be, and so he spares it.

Thirdly, As to matter of Expulsion and Ejection and Mortification, they spare it so. The Scripture requires men to pluck out their right eyes, to cut off their right hands, &c. that is, to destroy their dearest lusts, and those corruptions which are nearest to them. Now an Hypocrite he will not do this by any means, perhaps he will be content to part with somewhat which he does not much care for, and be willing to abstain from it, but his Absalom's and Delilah's, and his Herodiasses, and such sins as these, Oh by all means let them alone, destroy them not for there's some sweetness to be found in them. Thus he is said to spare it, which is the first expression which is here considerable.

Secondly, He does not forsake it, he doth not leave it nor bid adieu unto it; he never forsakes his sin, till his sin forsake him, and he can keep it no longer, as sometimes it does, in age and sickness and death: Men have not then those opportunities of sin which they have had at other times, for the acting and committing of them, and so they forsake them, But otherwise as to the Heart and Affection, they forsake them never.

As friends they may be kept from one another by violence, though never so dear, but yet their spirits are still the same to each other, and so it is with a sinner to his lusts, he bears the same affection to them now in his restraint from them, as he did before in his enjoyment of them; and what he cannot attain in Accomplishment he makes up in desire.

There's no man can be said to forsake any sin in particular, which does not forsake the way of sin for the General, That is, which is not converted and regulated and brought home to God. As for another man, let his condition be what it will be, yet his corruption is still the same, he is prodigal in a poor estate, and he is proud in a low estate, and he is Lascivious in a decrepit estate, when his body withers, yet his lusts flourishes, and he never forsakes his sin, till he forsakes himself, and has any Being continued to him.

Now to lay both these together, a sinners not forsaking, but rather sparing sin in himself, as we have hitherto heard, and considered how much it makes to the aggravation of his sinful condition, and misery likewise attending thereupon. There's no Greater mischief or cruelty, which a man can possibly show to himself then by thus doing. The mercies of the wicked are cruelties, as Solomon tells us, Prov. 12.10. As it is true in other respects, so amongst the rest, it is true in this; whiles he is merciful and indulgent to his sins and sparing of them, he is in the mean while cruel to his soul, which occasionally suffers from it, yea indeed to his whole man, in the full extent of it. And that's also the Third Particular in the Disposition of a wicked man to sin, His favourableness towards it.

The Fourth and Last is his Thraldom to it, expressed in these words, He keeps it still within his mouth. Betek kikko in the midst of his palate. He does not only forbear to hurt it (which we had in the words before) but he does moreover make much of it, as a thing which is very precious and useful to him which he cannot be without. This keeping of it still within his mouth it does imply these things in it.

First, His carrying it in his Mind and Thoughts, and Contemplation; a wicked man he does roll his sin much about in his soul, and his Meditations in it are pleasing; as a man that hath Sugar in his mouth, he holds it there and lets it melt in it, even so does a sinner with his sin. There's a great deal of Contemplative wickedness which is exercised, and acted in the world. And the Fansie and Imagination, it hath a great stroke in the promoting of sin, and especially in such cases where men are restrained from the commissions themselves.

Secondly, It implies his cherishing and nourishing of it in his heart, sinners they do not only think of sin, and ruminate and meditate upon it, and so make it a matter of speculation, but they do likewise embrace it, and hug it in themselves, and so make it a matter of Affection. And they take all the ways that may be for the strengthening and confirming of themselves in such principles as these are.

Thirdly, It implies Constancy, and Perseverance and continuance in it, and so is a further addition to what he had said of not forsaking it, and an Explication of it. He does not forsake it, but still keeps it, as that which he is unwilling to part with. All together serve to signisie unto us his Thraldom and Addictedness to sin, which makes up to us the Fourth particular. And so I have done with the First General part of the Text, which is the Disposion of a wicked man to sin, in the words which I have now opened and explained, Sweet in the mouth, hid under his Tongue, &c.

The Second General consists of the Effect of sin to a wicked man, and that is expressed in these words, Yet his meat in his Bowels, &c. we have the like expression to this in Ezek. 3.3. Speaking of the Rowl that was given him. I did eat it, and it was in my mouth as Honey for sweetness. And so again, in Rev. 10.9, 10. St. John speaking of the little Book that was given him, It was in my mouth sweet as Honey, and as soon as I had eaten it my belly was bitter. Thus now here in the Text, Though wickedness be sweet in his mouth, yet his meat within his bowels is turned, it is the gall, &c. The scope and drift of the Place is to show and declare unto us the difference of sin after Commission in respect of what it is in Commission. And it is laid down here in the Text two manner of ways. First, In the General Proposition. And Secondly, in the Particular. For the General, it is this. That his meat within his bowels is turned. For the Particular, It is this, That it is the gall of Asps within him.

First, For the General. His meat within his Bowels is turned, that is the case is altered with Him, over what it was before, so that that which He thought to be his Advantage it is proved contrary to him. As when a man takes food to nourish him, and it proves in Conclusion to kill him, and to make an end of him. This is very sad and Lamentable, yet this now is the Condition of a Wicked man, delighting in Sin, at the last he finds no such cause or matter of Delight to Him from it, as a man that Eates anything which is Unwholsome, though it be sweet and pleasing in the Eating; yet his Stomack being over-charged with it, it proves Loathsome, and Burthensome to Him, even so does Sin to a wicked Person, when he commits it perhaps it delights Him, but after Commission it is Greiveous to Him, and he then wishes with all his Heart that he had never meddled at all with it.

Thus the Scripture sets it forth to us in sundry places, as Prov. 20.17. Bread of deceit is sweet to a man, but afterwards his mouth shall be filled with Gravel. And so again Prov. 9.17.18. Stoln Waters are sweet, and Bread eaten in secret is pleasant, but he knoweth not that the Dead are there; and that her Guests are in the Depths of Hell. He speaks it of Sinners, of Wantonness, and Uncleanness which are acted in secret. And so of the rest. Again, in like manner of Drunkenness, and Intemperance. Prov. 23.31.32. Look not thou upon the Wine when it is red, when it giveth his color in the Cup, when it sparkels and moveth itself aright. At the last it biteth like a Serpent, and stingeth as a Cockatrice. The Reason of this change of the Condition of a wicked man after Sin committed is.

First, Because the Pleasure and sweetness of Sin is now spent, and wasted, and Consum'd. The delight which a Sinner has in his Wickedness, it is but of small and short Continuance, and when that's gone, there's an end of all with them, and so the Spirit of God represents it. Therefore they are called the Pleasure of Sin but for a season. 〈 in non-Latin alphabet 〉 . Heb. 11.25. And so Job 20.5. The Tryumphing of the Wicked is short, and the joy of the Hypocrites is but for a moment. Eccl. 7.6. As the crackling of thorns under a Pot, so is the laughter of a Fool. They make a great blaze for a while but quickly done. A man presently comes to the bottom of all the Contentment that he takes in Sin, the Guilt of it that's lasting, but the Pleasure of it is but of short Continuance, and when this is once over and gone, there is nothing left behind but Misery, and Sorrow, and Grief.

Secondly, Another Ground of this Change is that Conscience is sometimes now awaked, when the Honey is gone, the Sting that comes after it. The horror of Conscience succeeds pleasure in Sin. When men have had their fill of their Lusts, and Glutted and satisfied themselves with the Commissions of them, they begin now to be at Leasure to consider of their Madness and Folly, which before they did not mind out of the eager pursuit of their Lusts. Now when they have nothing else to do, their Sin comes to their remembrance, and Vexes, and Torments their Soul.

Thirdly, Now and then likewise, the Hand of God falls heavy upon them in some Eminent and Notorious Judgment, as a plain Punishment of their former Miscarriages. Though this be not done always (for God reserves the Wicked to the day of Judgment to be punished as the Apostle Peter speaks 2 Pet. 2.7.) Yet sometimes it is; so that the Case is hence altered with them, and their Meat is now turned. There comes Want, and Sickness, and Death. And now what hath the Hypocrite gained, when God shall take away his Soul. Job 27.8. Thou Fool, this night thy Soul shall be taken away from thee, and then where &c. Luk. 12.20. And so much for the Proposition in General. His meat in his Bowels is turned.

The Second is the Explication in Particular. It is the gall of Asps within him. Where there are two things again Considerable.

First, The Bitterness of Sin, in that it is compared to Gall which is Eminent in that Qualification.

Secondly, The Perniciousness of Sin, in that it is compared to the Gall of Asps, which hath a Poysonsomeness, and Deadliness in it above anything else.

First, The Bitterness of it, His meat (that is his Lust and Sin) it is turned to this. It was sweet and delicious before pleasant in his mouth, but it makes his Belly bitter, as was said before of the Rowl, that is, he has now • there apprehensions of it then formerly he had, and so indeed it will be. Prov. 5.4. Speaking of the Harlot. Her end is bitter as Wormwood. And Eccl. 7.26. I find more bitter then Death the Woman whose Heart is snares &c. speaking concerning the Adultress. And Jer. 2.19. Know therefore and see, that it is an Evil and bitter thing that thou hast forsaken the Lord thy God, and that my fear is not in thee, saith the Lord God of Hosts. Sin (as he said of War) It will be bitterness in the latter end. 2 Sam. 2.26. It is like a Pill wrapit up in Sugar; which when the Sugar which was over it is melted, then the bitterness of the Pill does discover and show itself, so when the pleasure of Sin (as I said) is wasted and worn away, then the Sorrows of it does appear.

Secondly, As it is Distasteful, so it is Pernicious. There are many things which are bitter, but they are Wholsome, and do carry a Medicinal quality and property along with them. But this of Sin is otherwise, as it is bitter, so it is Destructive, it has a Poysonous, and Venomous nature, which is adherent to it; as the Gall of Asps. This is a frequent Expression in Scripture applied to Wicked men, to compare them to Asps, or to such Creatures as those are. Job 20.16. He shall suck the Poison of Asps. And so Rom. 3.13. The Poison of Asps is under their lips, whose mouth is full of Cursing and bitterness.

The Poison of Asps is notorious in a threefold respect, in regared whereof it is a very fit resemblance of Sin. First, In that it kills Secretly. Secondly, In that it kills Suddenly. Thirdly, In that it kills Irresistibly.

First, Secretly, In that the Mischeif which comes by it, it is not easily found out, and Discern'd, that's a great Aggravation of any Mischeif, because prevents all Remedies which might be administered for the Cure of it. And so is it with this of Sin, it kills thus, it has a secret Malignity in it which goes to the Heart Undiscern'd, and those which are infected with it, they do not easily perceive it to be so. It is a sweet kind of Poison which kills there where it is not suspected, nor thought that ever it would do so.

Secondly, Suddenly in a very little time. That is still the more horrible and dreadful, for men to be surprised unawares, and to be taken away in a moment, it is that which all men tremble at: Now Sin it has this Effect in it, it destroys as soon as it is taken, or at least does leave that behind it, which does infallibly tend to Destruction, if it be not the better prevented.

Thirdly, It kills merely and Irresistably. Thus does the Poison of Asps. The Naturalliss, and those that write the story of it, affirm that there is no Antidote against it. The Poison of it, it is so strong, that cannot be over come by any Physic. And so in some cases is Sin, there's nothing which will Cure it but the Blood of Jesus Christ, and there is one Sin which is not Cured by that, and therefore justly c • ll'd a Sin unto Death 〈 in non-Latin alphabet 〉 1. Joh. 5.10. The Sin against the Holy Ghost, which is a Sin of inveterate malice and despite, and universal opposition against the Truth which is known and acknowledged, even because it is the Truth. This is absolutely unpardonable. And thus we have seen how the Metaphor holds good in all the parts of it, that as Sin is meat to Wicked men in regard of the present seeming sweetness and pleasure which they take in it, yet it is also Poison, and Venom in the Conclusion, in regard of the bitterness and perniciousness that follows upon it. This meat in their Bowels is turned, and as the gall of Asps within them

Now the Use and Improvement of all comes to this.

First, That we take heed of being taken with any sinful way or Course whatsoever, from the seeming sweetness and Pleasantness which is in it. Do not make that an Argument for thy Sin whosoever thou art, because for the present it is sweet unto thee, for it is no good Argument neither on thy part, nor yet on Sinn, it neither shows thee to be better, nor yet it to be better for all that, not thee for the sweeter it is to thee, the more is it a sign of thy naughty Heart, which does so far Close and Comply with it, as suitable and agreeable to it. Not Sin to be better, for though at present be sweet to thy mouth, yet hereafter it will be turned in thy Bowels, and will be as the Gall of Asps within thee. It is good for the to think of Sin now, as thou art likely to think of it hereafter, when it shall appear in its true Colours unto thee.

Secondly, Do not please thyself neither in the Covering and Concealing of Sin, nor in the hiding of it under thy Tongue, for though it be hidden, and Concealed for the present, yet hereafter it shall be more fully discovered, when it shall pain the Bowels, and wring the Belly, and offend the Stomack, that is the Conscieuce as at last it will do, then all thy Wickedness will come out, and Disclose and manifest itself, and thee also together with it.

Thirdly, Do not please thyself neither in thine own Security, and presumption upon Sin, from the present escape and avoiding of Punishment, for it will assuredly come at last, and so as thou shalt not be able to avoid it. As the Lord there threatens Babylon for her presumption, and over-boldness in Isaiah. 47.10.11. Thou hast trusted in thy Wickedness, thou hast said none seeth me, thy Wisdom and thy Knowledge it hath perverted thee, and thou hast said in thine Heart I am, and none else besides me. And what then? Mark what follows hereupon. Therefore shall Evil come upon thee; which thou shalt not know, from whence it riseth. And Mischeif shall fall upon thee, thou shalt not be able to put it off, and Desolution shall come upon thee suddenly, which thou shalt not know. Though hand join in hand, yet the wicked shall not go unpunished as Solomon tells us Prov. 16.5.

Lastly, Let us take up all to ourselves that Christian Wisdom and Prudence in us, to see the Plague afar off, and to hide ourselves from it. Let us labor to be wise betimes, and to have the same thoughts of Sin, in the Allurements and Temptations to it, as we are likely to have of it afterwards when they are once past Experience, it is the mischief of Fools, and teaches men that by Sense and feeling, which they will not learn by Discourse, and by reasoning of one thing from another; now we should we should present this to ourselves, we should Labor to know that out of the Clearness of a Sanctified understanding enlightened by the Spirit and word of God, which others come to know Experimentally out of the sadness and misery of their Condition. This is both more acceptable to God, and will likewise be more Satisfactory to our Selves.

For this purpose, let us study more ourselves, and our own Hearts, let us study the Nature of Sin in all the Circumstances and Appurtenances of it, and let us study the word of God; and the Attributes of God revealed in it, and then such things as these are, will be more certainly and real to us then otherwise they are likely to be, or then for the most part they are to the Generallity of People in the World, who being tied commonly by sense and fancy, and a deluded Imagination, rather then anything else, do from hence-forth run into very Ruin, and perdition itself before they are aware.

And so now I have done with both the parts of the Text here Considerable of us, viz. First, The Disposition of a wicked man to Sin in all the Carriages of it, as also the Effects of Sin to a wicked man, both in the General, and Particular Proposition; and so with the whole Text before us. Though Wickedness be sweet in his mouth, though he hide it under his Tongue &c.

〈 in non-Latin alphabet 〉 .

SERMON XI.

IN the Text itself there are two General parts Considerable. First, Jobs fear, and jealousy concerning his Children. Secondly, Job's Practice in order to this his Jealousy for them. His Jealousy or Fear in these words. It may be that my Sons have sinned &c. His Practice in those. Thus did &c.

We begin with the first viz. Job's Fear, or Jealousy. It may be that my Sons &c. wherein again there are two Branches more. First, The Persons suspected, and they were his Sons. Secondly, The suspicion which they had of them. First, in the General proposition. It may be they have sinned. Secondly, In the Particular Specification. And have Cursed God in their Hearts.

First, Of the Persons suspected. And they were his Sons. It may be that my Sons. His Daughters were likewise amongst them, as we may see in the 4th. verse. of this Chapter. His Sons went and Feasted in their Houses everyone his Day, and sent and called for their three Sisters to Eat, and to Drink with them, so that they were there also, and capable also of Transgressing; but yet Job mentions only his Sons. Either because they were more in number, or else because they were Men, being more subject to the temptations of Luxury and Intemperance, and Excess then the other Sex commonly is, and being moreover the Masters of the Feast, and those which gave the Entertainment had more Temptations in that regard also.

But I rather think, that under the name of his Sons according to the usual acceptation of the word, are to be understood his Children at large; whether Sons or Daughters. It may be my Sons. i. e. It may be my Children have sinned and Cursed &c. We may look upon Job according to a double Notion. Either in General or Personal, as another man then his Children, as in Relation Particular as he was the Parent and Father of them.

First, Take him as a common Person, or another man in General, and yet solicitous about their sins. And so we learn this from it. That a Good and a Gracious Heart is troubled about other men's Miscarriages as well as his own. One would have thought as long as Job was Innocent for his own Particular, he need not have troubled himself for anybody else. If they had sinned, what was that to Him? And how could he help that? well, but he is careful and solicitous about it notwithstanding. This is the sweet temper and Disposition of a Godly man, to account himself interested in the sins and Delinquencies of others. And accordingly to behave himself towards them, to prevent them from Sin by his Counsel. To restrain them in sin by his Admonition. To Expiate their sins by his Prayers. To bewail their sins in his reflections &c. So did Job here. And so should everyone else do besides upon the like occasion.

And that upon sundry Considerations.

First, Out of respect to the Honor and Glory of God, which should be near and dear unto us. The more that others sin, the more is God dishonored, and we are Concern'd in that Dishonor to lay it to Heart. It is an Argument we bear little Affection to his Name, when we are not touched with sins against him.

Secondly, Out of respect to the Souls of our Brethren, which should be dear unto us likewise, it was the profane Question of Cain which he made to God. Am I my Brothers keeper? yes, he was so, and so is everyone of us also to one another in this particular: God has entrusted us with one another's Souls for the Salvation of them.

Thirdly, Out of respect to ourselves which from hence may be in some Danger. The sins of others bring Judgments oftentimes upon the places where those sins are committed, and are offensive to the whole Community, in regard whereof there is cause to be shy about them.

Therefore this justly meets with the Neglect which is in many in this particular. There are many as they lay not to Heart their own Sins, so much less the Sins of others, but as the Cheif Priests rather to Judas, when he complained and told them, that he had Sinned, they returned him this answer. What's that to us? Look thou to that in Matth. 27. verse. 4.

But Secondly, We may Consider Job here in his Relation considered as a Father, and so as solicitous about his Children. It may be that my Sons have Sinned. Where we see what was the chiefest care and thoughtfulness of this Holy man about them. It was this, least they should offend God, upon occasion of these their meetings together with one another. He did not mislike the meeting and occasion itself, but he feared the Circumstances of it. The meeting and occasion itself, it was in it's own Nature lawful and Commendable, and to very good purpose, for Brethren and Sisters to come sometimes together in Love, and to enjoy a free use of the Creatures in a way of Joy and thankfulness, there may be no hurt in that; nay their may be very good use of it which God does allow. But there may be sometimes according as it may fall out, ill attendances and Concomitants of it. And this was that which Job was afraid of, when he says. It may be they have Sinned.

We will First, Observe what it was that Job did not suspect, or complain of.

And Secondly, What it was that he did.

First, Then (I say) he did not find fault with the meeting itself. That was rather matter of Joy and Comfort to Him, to see that accord, and agreement which was betwixt his Children, that they were willing to meet, that there was no difference nor Heart-burnings betwixt them, but that they could come together.

Secondly, He does not complain neither of the Charge or Cost which this their meeting might come unto, and perhaps to Himself. Some Covetous and Worldly-minded Person would have been most Solicitous and careful about that, and have been ready to grudge at it. It may be my Children are too Prodigal, and too Lavish in their Entertainments, if they do thus while I am living, what will they do when I am gone? I am afraid I shall have a back Reckoning for this their meeting afterwards, and my Purse will be likely to pay for it, What needs all this cost. He does not say so, though in some Cases, and according to some Persons, such things might be feared, yet this was not the fear of Job at this present time.

Thirdly, He does not think much neither, that Himself was not called, or invited amongst them, some man would have been ready to have said so and quarrelled at, that my Sons and my Daughters they can Feast, and Banquet and make much of one another, but in the mean time neglect their Father, and desire not his presence amongst them. He complains not I say of this which perhaps might be no argument at all of disrespect in them, but not so convenient for some other reasons. And therefore Job being a Wise man and a Tender and Loving Father would not take much Exception at that, but pass it over. These were not the things that troubled him.

No, but this was that which most disquieted Him for fear least his Children should offend, and trespass upon God, not so much that they should forget himself, as that they should forget the Lord, and not be mindful of Him in their meeting. It may be my Children have sinned, and have Cursed God in their Hearts.

This (as I said) is laid down two manner of ways.

First, In the General Proposition. It may be they have Sinned.

Secondly, In the Particular Instance, and have Cursed God in their Hearts.

We'll begin with the First viz. Their Miscarriages Generally propounded. It may be they have sinned. Job was Solicitous about the Sins of his Children. This was that which was principally in his thoughts and care concerning them, and so it is likewise in all other Godly and Religious Parents besides, especially when their Children are absent and at a Distance from them, for fear they should sin. There are other Occasions of Fear now and then administered as to their bodies and outward man, and dangers in that respect which they are exposed unto. Oh but the chief and main is their Souls least some Evil should happen unto them in regard of him. Monica the Mother of St. Austin, she said she travailed twice with her Children, and her last was more grievous then her first, wherein she was in fear of them as to the miscarriage of their Souls. And so it is likewise with other good Parents, as St. Paul in his ministerial Relation to the Galatians. My little Children, of whom I travail in Birth again &c. Gal. 4.19.

The reason of it is this. Because this is the greatest matter of Concernment. Parents that love their Children, they desire to Express their love to them in those things which are of Greatest moment, now such is their Spiritual welfare, and the good of their Souls, that they may not miscarry in that, which is a Miscarriage to all Eternity.

And then, As I said before of other men, their own good or ill is wrapped up, and involved in it. Parents they oftentimes suffer for their Children's enormities, especially where they are not themselves affected as they should be with them, as we may see in Eli and David and some others. And therefore least my sons have sinned.

Therefore this justly comes home to the neglect of many Parents in this particular. There's many Parents in the world that all there care about their children is how to keep them from outward calamities, and worldly miscarriages. That they may not be sickly, or weakly or poor and mean and low in their outward condition, but for other things they may be what they will be, as wicked and impious and graceless and sinful, as they please. It was otherwise with this Godly and Religious Parent in the Text, this Holy man Job, who hath other kind of thoughts with himself. I see (says he) that I have many children, and they are healthful and strong and towardly, and likely to live in the world; but this is not my greatest comfort that they are mine, except also they may be God's. I complain not of their carriage to me, which is fair as to their outward deportment, but I am afraid least they may forget him, and trespass upon Him. It may be my Sons have sinned. And so parents in this particular they should labor to qualify and abate the fears of them.

There was no question, but Job had been careful to instruct his children, and as became so Godly a Father to give them good and pious education, and yet for all that, He was anxious and solicitous about them; It may be my sons have sinned, we may therefore take notice of his fear even in this particular circumstance, which may serve as an illustration. Job, He was afraid of his children, even then when he had instructed his children, and had used all good means that might be for the preventing them and keeping them from sin, from whence we may observe thus much. That there's no trust to be given either to good Relations or good education considered alone by themselves. Even the sons of Job, it was possible they might sin, and sin notoriously, notwithstanding they had so good a father, and one that was so careful for his particular to make them good likewise. It may be they have sinned.

The ground of it is this, Because these things are no further successful then it pleases God to vouchsafe his blessing to them, which being denied have no effect at all. If God does not seal his instruction, and sanctify education to those who are made partakers of it, it is all but in vain, and to no purpose, and comes to naught. Grace it does not go either by inheritance or propagation, but is oftentimes interrupted and broken off in a succession of persons, though sometimes indeed upon other considerations, there is a continuance and preservation of it, as we see in Timothy his mother and Grandmother in 2 Tim. 1.5. The Use of this point is not to discourage any from such ways as these are. Godly education it is both a duty and likewise a Privilege, which both Parents are to be careful of for the giving it, and Children to rejoice in, and to be thankful for as to the Participation. But the Scope and Drift of this Observation comes to this, that it be not trusted in, or relied upon by us, as sufficient of itself, which indeed it is not, and so Job here thought; who though he had been mindful of it, even with Abraham, to teach his children after him, yet notwithstanding was not secure hereupon, so as to think they were out of all danger. God is pleased sometimes now and then even to frustrate the best Instructions, that so we may rest wholly upon Himself, and his free-Grace in the use of the means.

But what was that which gave occasion to Job now to Fear, and thus to suspect. It may be my Sons have sinned? There are divers reasons and occasions for it.

First, His Love and affection to them. Love (as I said in the beginning) it is full of Sollicitude for the parties which it is carried unto. As St. Paul expresses it to the Corinthians. 2 Cor. 11.2.3. I am Jealous over you with a Godly Jealousy, for I have espoused you to one Husband &c. But I fear &c.

Secondly, Their General Corruption of Nature, whosoever they be that have Flesh, and Corruption in them, even the best that are, we may fear least they have sinned, because they have the Ground and matter and Foundation of sin in them. Homo sum humani &c.

Thirdly, Their Age and Condition of Life. They were Persons which were now in their Youth, which is an Age subject to Miscarriage as any other whatsoever: From its Rashness, and Fierceness, and Violence, and Incogitancy &c. There was ground enough for Suspicion from thence, especially as to Youthful lusts more then others

Fourthly, Their Employment, or the occasion of their present meeting, which was a Feast. It was Eating and Drinking. And there are great Snares and Temptations here, and that of divers sorts, as.

First, To Gluttony, and Drunkenness, and Intemperance. These are too often spots in men's Feasts, not to Consider what is before them, but to be given to Appetite. Prov. 23.1.2. Feeding themselves without fear. Jude Epist. verse. 12. To have their Hearts over-charged with Surfeting and Drunkenness. Luk. 31. verse. 34.

Secondly, To Strife and Contentions and Brawlings, and Fightings &c. Prov. 23.29.30. Who hath Woe? Who hath Sorrow? Who hath Contentions? Who hath Bablings? Who hath Wounds without cause &c. They that tarry long at the Wine &c.

Thirdly, Lascivious Carriages, and Speeches. Thine Eyes shall behold strange Women, and thine Heart shall utter perverse things. Prov. 13.33.

Fourthly, Atheism and forgetfulness of God, and Blaspheming of his name as it follows in the Text, (which in its place we shall come unto) Sinned, and have Cursed God in their Hearts. Jesurun waxed fat and kicked, Deut. 32.15. And Deut. 8.10. When thou hast eaten and art full, beware that thou forget not the Lord thy God, in not keeping of his Commandments and his Judgments and his Statutes, &c. These and the like are such sins as are incident to such occasions, which made Job to be so fearful of his children in these present circumstances, in which they were, and became him so to be.

And the rather, (which we may add hereunto) because Satan is usually vigilant to improve such opportunities as these all he can for the insnaring of poor souls. And Job he was not now ignorant herein of Satan's devices. Well, if Job was thus careful for his part, we may see how careful we had need be for ours, both in our own case and others, to be jealous of the Temptations of our conditions and of the circumstances in which we are, from our conversation in the world. And so much of the miscarriage considered in the General proposition. It may be that my sons have sinned.

The Second is the Particular instance or specification, And have cursed God in their hearts. This will require a little opening, and explicating by us, in regard of the great difference and variety of Interpretations. The words in the Original Text runs otherwise, for there it is, It may be that my sons have sinned, and blest God in their hearts, which is quite contrary to that which is here expressed in our English Translation, as also in divers other Translations besides. The Hebrew word is Barak, which signifies properly to bless, and so we find it to be used even here in this present Chapter, the 10th. verse of it. Thou hast blessed the work of his hands, Berakta. That which I shall speak of this word, and passage here before us, I shall reduce to two heads; either by taking it in it's next, and usual, and proper, and ordinary signification, and so read it. They have blest God, or else by taking it in it's remote, and contrary and improper and unusual signification, and so read it, They have cursed God, &c.

First, Take it in it's next proper, and usual signification. It may be that my sons have sinned and have blessed God in their hearts. This at the first hearing seems to be somewhat incongruous. Forasmuch as to bless God has no matter of sinfulness in it, which yet here is suspected by Job at this time concerning his children in the conjunction of these two words both together. But yet for all that if we shall well weigh the words, there will be no incongruity notwithstanding, and that (as I conceive) according to a threefold exposition, which may be fastened upon them, And that thus?

1. It may be my sons have sinned, and blest God in their hearts, That is, that they have sinned together with their blessing of God, not that they have sinned by blessing, but that they have with Blessing, or in blessing. And this word in their hearts, Bilvavam, to be refer'd not so much to blessing, as to sinning. They have sinned in their hearts (it is to be feared) whiles they have blessed God with their mouths. This meeting of Jobs Children, it was a meeting of Joy and Rejoicing, and (probably also of praise and Thanksgiving, wherein they did outwardly bless God and testify their thankfulness to him, for some special mercy received from Him. This their Father Job was privy to and acquainted withal; now although he did well approve of this performance for the thing itself, that God should be blest by them, who did deserve all acknowledgement from them, yet because he was an holy man, very tender of the glory of God, and likewise a Godly Parent very fearful of his children's miscarriages; therefore he was somewhat suspicious lest they might offend as to the frame of their hearts and spirits in this service, in which respect they might sin inwardly, at the very time of their external benedictions and celebrations of God's goodness to them. Thus it will carry a very good sense and meaning with it, and afford a very good instruction and observation from it, And that is this. That Inward failings and Distempers of spirit they do oftentimes accompany outward services and performances of Duty. Men may bless God with their lips, and yet in the mean time sin against Him in their Hearts. This is that which is here implied and supposed concerning Jobs children according to this Interpretation, and is incident to many others besides, together with them. Thus Isa. 29.13, 14. This people draw near to me with their mouth, and with their lips they do honor me, &c. but their heart is far from me, &c. And so Hos. 7.14. They have not cried unto me with their heart, &c.

This is usual and ordinary, and it does proceed from that Hypocrisy which by Nature rests in men's Hearts, men are careful to have a good outside now and then, and to conform to some outward Duties of Religion, because they carry some speciousness with them, but the Inward frame and Disposition of Spirit is little heeded or regarded by them.

Therefore we should from hence, search and Examine ourselves in this particular, and be Suspicious and Jealous of ourselves likewise, as Job was of his sons, see whether or no, when we have Blest God, we have not sinned against him in our Hearts.

Secondly, It may be my Sons have sinned, and blessed God in their Hearts. It may admit of such an Interpretation as this. Though my Sons have blest God in their Hearts, and do habitually stand right to Him, yet perhaps they may have fallen into some occasional, and actual Miscarriage. This is that which Job did suspect, as that which was incident to his Children. And so it is also to any else besides of the servants of God, and there are daily instances of it.

There are Sins of three sorts accordingly as Divines distinguish them.

First, Sins (as we call them) quotidianae incursionis, of daily and frequent Incursion, which whilst we remain here in the Flesh are inseparable from us, and we shall never be freed from here below. There are defects and failings, and infirmities which do more or less adhere and cleave unto us, wheresoever we are, and whatsoever we are about, yea even in our Duties, and Holy things themselves, now it is not probable that Job by his Children's sinning meant such a kind of sinning as this is, for this had been without a may-be, or perhaps he might be sure that they had sinned in this sense, and no less could be expected from them.

Secondly, Sins which do in a more special manner wound the Consciences, and have a more notorious guilt with them, which we call Devoratoria salutis according to the expression of Tertullian, or which do drown men in Eternal Perdition according to the expression of St. Paul, neither can I think that Job did mean, or intend such a sinning as this, when he says. It may be they have Sinned. For this though they were subject unto, yet perhaps they were not so likely to fall into, neither had he (probably) any occasion to suspect it.

Thirdly, Sins of a middle Nature betwixt both, which yet were neither Sins of Infirmity, nor yet Sins of Presumption, but rather of non-attendency and Neglect, which yet it was very sad, and unpleasing to be guilty of. Job did fear that his Children might perhaps a little turn aside, and slip into somewhat which was uncomely, and unlawful for them upon this occasion, though he did withal hope that for the main, their Hearts were steadfast to God.

There are some Interpreters, which retaining the word Blessing, as the word of the Text, do mention it either by a single Negation, or by a Diminution of it in them. By a simple Negation thus. They have Sinned, and not blessed God in their Hearts, including the Negative in the word perhaps. By a Diminution thus. It may be my Sons have Sinned, and little blessed God in their Hearts. Each of these do charge Job's Children as to this Business of their blessing of God, either in itself, or in the Circumstances of it.

First, Take it Negatively. They have sinned, and have not blessed God. i. e. They have sinned in not blessing of God, and so he seems to censure them for their Neglect, either of Craving a Blessing upon the Creatures, or of giving thanks to God for them. And that they did it neither Actually, nor yet Habitually, neither with their Mouthes, nor yet in their Hearts. The omission whereof is the Argument of a profane Spirit; yet such as whereof there are too many who are guilty in the World, which take the Creatures of God, and never so much as lift up their Hearts to Him for them. Either to desire his blessing of them to them, or to acknowledge his Goodness to them in them. Our Blessed Savior gives us an example to the Contrary, who still upon all such occasions lifted up his Eyes to Heaven, and craved a Blessing from God upon the Creatures. And the Apostle Paul has told us that every Creature of God is good, being received with thanksgiving, for it is Sanctifyed by the word of God and Prayer. It is Sanctifyed by the word of God, as giving a blessing unto it, and it is Sanctifyed by Prayer as fetching that word of Blessing upon it. There's no Ungodly meat, but there are Ungodly Eaters of meat, and to them their meat is Ungodly, so far forth as they are Ungodly themselves and in an ungodly manner that partake of it. To the Pure all things are pure, but unto them that are Defiled, and Unbelieving, is nothing pure: But even their Mind and Conscience is Defiled. Tit. 1.15.

Surely, The Neglect of this Performance is the cause of very much Evils, of Intemperance, of Distemper, of Thraldom, and Slavery to some kind of Meats and Refreshments which are used, because God is not usually blest for them. And this for the Negative. They have Sinned, and not blessed God.

Secondly, For the Diminutive. They have Sinned, and little blessed God. Some of our own English Translations carry it not excepting so much against the simple and absolute Neglect, as against Perfunctories in the performance, which too many are guilty of likewise. That their Hearts are very little affected with the goodness of God towards them, answerable to the Greatness of it. Some faint Expressions now and then come from them. God be thanked &. but their Hearts are not raised in them. And this is the Second sense of the words by retaining the Expression of Blessing.

Thirdly, It may be my Sons have sinned, and blest God in their Hearts. That is, they have blest God for the opportunities of sinning Vouchsafed unto them. As if a Thief should bless God for his Booty, or an Whoremaster for the enjoyment of his Lust, or a Cheater, and Oppressor for the Getting of his goods by Fraud and Violence, and Spoyle, according to that of the Prophet, Zach. 11.5. Whose Possessors slay them and say, blessed be the Lord, for I am rich &c. This is a very grievous Miscarriage when any shall proceed hereunto, so as to bless God for success in Evil. And it is grievous in this regard, so far forth as it is an implicit making of God to be an Author of Sin, and an intitling of him to their wicked Practises; which is so much different from him, and contrary to him. There is no greater Evil in the World then to be prospered in a Course of Sin. But so much of this Phrase in the first, and next proper sense of it. It may be my Sons have Sinned, and blest God in their Hearts.

Now Secondly, We may look upon it in its Contrary and improper sense as it is rendered in our own last Translation. It may be my Sons have Sinned, and Cursed God &c. Where an ill thing is by an Euphemismus expressed under a Good word, Cursing (from the abhorrency of it,) expressed by blessing. And thus in other places, as in the 11th. verse. of this Chapter. Put forth thine hand now, and touch all that he hath, and he will Curse thee to thy face. Jebarheha, the word in the Text, and so of Naboth. 1 King. 21 10. Thou didest Blaspheme God and the King. Berahta the same to ask. This is frequent not only in sacred Writers, but in profane. And not only in Hebrew, but also in Latin. As Morbus sacer, i. e. Execrabilis. Aurisacra fammes. The Holy Thirst of Gold. i. e. Impious and insatiable. And so here at this present Blasphemy and Cursing of God, it was a thing so odious, and abominable, as that when Job intended to signify the thing, he declined to use the Expression.

Yet when it is said here they have Cursed God we must not take it still neither in the proper, and gravating sense, but rather in the Qualifyed and Interpretative. Job could not think his Children to be so profane as absolutely to Curse God, but rather not to be so piously affected towards him as it becomes us to be, which is a kind of Cursing in God's account. It was Cursing Consequentially and Preparatorily &c.

While there is mention here made of a Cursing, or Blaspheming of God in the Heart, there are two things implied in this Expression.

First. That there is a Blaspheming of God in the Heart, where it is not always in the mouth. A man may Blaspheme God, though he speaks never a word against him. A man's mind and Heart is Himself, yea the Great Sin and Blasphemy of all, which is the Blasphemy against the