One Hundred Select Sermons

SERMON XXXIII.

IN the Text itself there are two General Parts cosiderable: The Proposition and the Qualification. The Proposition that is in these words, Many devices are in the Heart of a man. The Qualification of this Proposition that is in these, Nevertheless the Counsel of the Lord that shall stand. We begin in order with the First, viz. The Proposition, Many devices are in the heart of a man. The word which is here rendered Devices is in the Hebrew Text Machshevoth, which is is of a large and General signification, and expresses the Thoughts of the Mind in the full Latitude and Extent of them: but yet in the ordinary use of it, it does point out some more especially above the rest; we may reduce them to two Heads, First, as to matter of Reasoning and Apprehension. And Secondly, as to matter of Purpose and Contrivance. According to the former sense so the Notion is this: That man is full of Conceits and Imaginations. According to the Latter sense, so the Notion is this, That man is full of his Projects and his Designs.

The Phrase being thus explained unto us, we now proceed to the prosecuting and improving of the Proposition itself, where for our better and more distinct and methodical handling of it, we shall take notice of two Branches more which we will speak distinctly unto, although with some reference of the one to the other. First, The Property mentioned. And Secondly, The Subject of this Property. The Property mentioned, that is, many Devices, whether ye take them for Conceits or Contrivances. The Subject of this Property, that is here expressed to be the heart of men.

First, To speak of the Former, The Property mentioned, There are many Devices, where again two things more: First, The Specification. And Secondly, The Multiplication, that is, Many Devices. First, Heres the Specification, and that is Devices. Man by Nature is very apt and prone to these, whether in matter of Apprehension or Resolution, to have Devices in them. Devices here in this place are to be taken sensu Corrupto, or at least deminutivo, Vain and Foolish Devices, and also Wicked and Sinful Devices: These are such as man is exposed to, now since his Fall, which we cannot wonder at if we consider how it is with him. For Laesa Principia producunt Laesas Actiones: When the Principles are out of Frame, the Operations which issue from those Principles must needs be suitable and agreeable thereunto. The Mind of man fallen is corrupted, and so are his Thoughts which are the Issues of it in him. In Gen. 6.5. It is said, That God saw, that the wickedness of man was great in the Earth, and that every Imagination of the Thoughts of his Heart was only evil continually. In the Hebrew it is Col jetser, which signifies the very Frame and Temper and Constitution of it, not only in the Imagination, but also in the Purposes and Desires, as our Margent expresses it.

The Reason of it is this, Because he Voluntarily and Willfully forsook the Counsel of God. God made man upright, namely at first, in his Creation of him: yea and gave him power to abide and remain so still: But he sought out unto himself many inventions or devices, Chishbonoth, the same word with this in the Text, as to the root and original of it. Whiles man was in his state of Innocency, his Thoughts were the same with God's, and his Counsel Subordinate to his; but when he once fell from this, he is now put to shift for himself, and is full of his own Thoughts and Devices, and these full of Vanity and Sin. There is a great deal of Distemper now upon the mind of man, which runs out in vain Thoughts which he does frame to himself. In matter of Judgment, strange and horrid Opinions; in matter of Fansie, foolish and ridiculous Imaginations; in matter of Contemplation, Carnal and sinful Reflections; in matter of Contrivance, wicked and ungodly Designs. This for the Property in its Specification or decree.

But Secondly, for its Multiplication, Here is expressed to be Many Devices. And that also by way of Disparagement and Diminution as well as the Former. Not only many for kinds (as we have now expressed unto you) but likewise many of those kinds, many false opinions, and many foolish Conceits, many vain and idle Speculations, and many wicked and sinful purposes. The mind of man is very Fruitful in such issues as these are, and does produce many devices. That which seems especially to be intended here in this Text which therefore I shall insist most upon, is such kind of Devices as are restrained to these two Heads which I mentioned before, to wit, of Conceits as to matter of Beleif and Apprehension; as also of Designs as to matter of Purpose and Contrivance. It is the property and disposition of man's Nature to have many of each of these in him. Thus and in this sense there are many devices in man's heart.

When it is said here, There are many Devices, we may understand it according to a twofold Explication. First, Man Accumulatively, and by way of Addition, Devices joined to Devices. Secondly, Many Successively, and by way of Exchange, Devices supplied by Devices. First, Take it Additionally or Conjunctively by way of Accumulation. This is one thing in the nature of man, to heap Devices upon Devices, to have many ways and means conducing to the same ultimate End. And this proceeds from that weakness and imperfection which is in him: Because one will not do nor serve the turn therefore more must be added to it. And this it is thought will prevail, Vis unita fortior. This is the reason sometimes of the taking in the help of others to Counsel and to device with them, that so in the multitude of Counsels and Devices there may be the greater safety, as it is commonly supposed.

Secondly, Many Successively, and by way of Exchange, in regard of Frustration and Disappointment; when men have a mind to anything which they do design, and project to themselves, and cannot accomplish it one way they will then try to do it another, when one fails, to put up another instead of it. To have many strings to their bow, in regard of cracking and breaking. This is another thing here considerable, As for instance, we may see it was with David (poor man) for the concealing of his Adultery, to how many shifts and devices he was put to one after another: First, By persuading Uriah to go down to his house and Family: Then by making him Drunk, and at last by treacherously taking away of his Life. Here were many Devices and that Successively, because not Successfully: where one speeds not another is substituted in its room. And so ye know it was with Balak and Balaam for the cursing of Israel, Remember what Balak the King of Moab Consulted, and what Balaam the Son of Beor answered him, &c. Micah 6.5. And how did he do it? Even by a variety of Devices. He removes and changes him from one place to another: Come curse them me here, and curse them me here, and curse them me here, but yet all would not do, even in this multitude and variation.

This proceeds, First, from that Impetionsness and Unsatiableness which is commonly in men's desires. These who are insatiable in their Appetites, are usually unwearied in their Persecutions. And because they are out of hope or despairing of Success, therefore do never give over such courses as they think may accomplish it and bring it to pass. Because men have Many Devices in regard of Conceit and Expectation; therefore they have also many Devices, in regard of Indeavour and Contrivance. Because their Apprehensions are promising, their Projections are also suitable thereunto. And if one way will not do it, another shall if they can help it: And sometimes the worst that is, as Saul with the Witch of Endor.

Secondly, This Variety of Devisings, which men are sometimes given unto, it does proceed from a piece of Levity and Inconstancy which is upon men's Souls: Therefore they have many Contrivances because they are in many Minds, and not always one and the same. And hence men do change their Devices, because indeed they change their purposes from it, but sometimes also contrary to it, and directly thwart and opposite against it.

But Thirdly, This multitude of Devices, it does proceed from a Variety of Lusts, and Corrupt, and Inordinate Principles which the heart of man is cumbered withal. Every Lust and Misaffection has its Projects and devices and Contrivances attending upon it, for the feeding and nourishing of it. Now these are many and various yea almost infinite and innumerable: Ambition and Covetuousness and Malice and Pride, and these are inbred and fastened in men's Nature, where they are not extirpated or qualified by Grace, and the work of the spirit of God in them. And accordingly they do all they can for the actuating and promoting of them, Making provision for the flesh to fulfill the Lusts thereof, as the Apostle speaks, Rom. 14.15. Take it in all these singly and distinctly, and ye shall see how it is with them: An Ambitious Person, how full of Conceits and Devices is he? How many Fools Paradises, and Castles as it were in the air does he build to himself, especially as he has any Encouragement at any time from external events happening unto him? And the Dispensation of him in Providence. There cannot be a Preferment stirring, but he presently thinks it belongs to him, as Haman in the Case of Mordecai, Whom does the King delight to have rather than myself?

So the Covetuous and Wordly minded person: How fond oftentimes is he in this respect? The Apostle speaking of such kind of persons, says that they follow many hurtful and Foolish Lusts: And the foolishness of them is seen in nothing more than in their foolish Contrivances and Designs which they Project to themselves, with a great deal of Confidence and Expectation, as that rich worldly man in the Gospel, whom our Savior speaks of, Luke 12.17. He thought within himself saying, I will pull down my Barns and build greater, &c. Soul thou hast goods laid up for thee: But God said unto him, Thou Fool This night thy Soul shall be required of thee.

So again, The Malicious man, How many Designs and Devices has he for the accomplishing and effecting of his Malice and Revengfull Disposition. They sleep not except they do mischief, and their sleep is taken away from them except they cause some to fall, as Solomon speaks, Prov. 4.16. Come let us devise devices against Jeremiah, as they there said of him in Jer. 11.18. He that deviseth to do evil shall be called a Mischievous person, Prov. 24.8. we may a little invert it, He that is a mischievous person, he is one that deviseth to do evil, and that against those who are good.

So Last of all, For the Lascivious Person, There's the same observable in him likewise. He also has his many Devices: First, To Act and Execute his Lust, and then to hide and conceal it. For the acting and executing of it: There are his Contrivances of Opportunities, his watching for the Twilight, and his laying wait at the doors of the House. And for the hiding and concealing of it, there are his Contrivances of secreecy and disappearance. His disguising of the Face, and saying no Eye shall see him, in Job 24.15. And his wiping of the mouth and saying, That he has done no wickedness, in Prov. 30.20. Look how many Lusts there are, even consequently there are so many Devices.

There are two ways farther (besides what hath been said already) wherein this Multitude of Devices is considerable. First, They are many by Nature and Inbred Disposition. Secondly, They are made by Custom and Affectation: Many of themselves, and Many as men themselves make them.

First, They are of themselves Many by Nature, and Inbred Disposition. Man is now born with this Variety of Devices in Him, and he has a Nature leading him to them. Take man in his Natural Condition, and he is a bundle of impertinent Thoughts. Vain man would be wise, though man be born as a wild Asses colt, says Zophar in Job 11.12. If ye could reap up a Carnal Person and see what is within him, ye should behold nothing else but a Company of vain and foolish Conceits and Imaginations which lodge in him. Till God changes a man's heart by Grace, he is Devices and nothing else besides.

Secondly, Many also by Custom and Affectation. They are not only multiplied to him and in him, but likewise multiplied by him. In the place before cited, Eccles. 7.29. It is said, They sought out many Inventions, that is, Invented how to Invent them. As if those things would not come fast enough of themselves, they invented them and drew them forward. This is that which men are prone to do, to add Devices to Devices in infinitum. They have never done Plotting and Contriving, and devising some mischief or other which they please themselves in. And so much may be spoken of the First Property in this First General, viz. The Property mentioned, Many Devices.

The Second is the Subject of this Property, which is here expressed is twofold. First, In General, Man. Secondly, In Particular, The Heart of man. For the General First, These many Thoughts or Devices are said to be in Man. First, In Man, Collectively, In man, that is in mankind. Secondly, In man Distributively, in man, that is in every man particularly and by himself. Thirdly, In man Eminently, i. e. in the best man that is.

First, In Man, that is in whole Mankind, by taking it Collectively. It is (as I in part hinted and signified before) annexed unto the Nature of Man now since his fall, to abound with vain and Foolish Devices. When ye name a Man, ye name such an one as is full of such Fancies and conceits and extravagancies as these are. Thus in Psal. 14.2. which is again repeated and so confirmed by the Apostle, in Rom, 3.10. The Lord looked down from heaven upon the children of men, to see if there were any that did understand and seek God. They are all gone aside they are altogether become unprofitable, there is none that doth good, no not one.

Secondly, In man Distributively and Particularly, taking them one by one. There are some things which are agreeable to man's Nature, which yet are not found in every person in whom that nature is: Yea but this of vain thoughts and unprofitable Contrivance is so, either more or less. This have I found, counting one by one to find out the account, Eccles. 7.27. And what did he find out, Loe he found this, that God made man righteous: And not he only, but they also, that is, man in his distrustfullness found out many inventions and many Devices. One man has oftentimes many Devices.

Thirdly, In man, Eminently, That is in the best man that is one way or other. It is not only be-lev adham but be-lev ish here in the Text, which has a more Emphatical signification with it, and is usually taken in a sense of excellency and advancement. Indeed in such men as these they are with a great deal of restraint and qualification; but yet even in them they are, at least by fits and turns, even in men otherwise of the greatest perfection whether for wisdom or learning or Power, or even Piety itself. The Lord knoweth the Thoughts of the Wise that they are but vain, 1 Cor. 3.20, And not only of wise to the World, but sometimes even of better Principles when they swerve and depart from them: As we gave you an instance before in David himself. And so it has been with many others of the same Principles with him. That's the subject of those Devices in General, namely, Man.

The particular Subject, or Seat of them is here expressed to be the Heart; Many devices in the heart of man. But how comes he to say so? Devices seem rather to belong to the Head, than to the Heart. How are they then said to be in this? There is a various Account which may be given of this Expression, Devices in the Heart.

First, As taken Synecdochically: The Heart being put for the whole Mind and Soul; as it is very often and frequently taken, especially in the Hebrew Language. The Denomination is taken from that part which is most eminent and transcendent above the rest. The Understanding, and Will, and Affections, and Conscience, and Memory; all is the Heart, and so commonly called: Which, because it is so, therefore the Devices of a man are said to be in his Heart in this general Construction.

Secondly, In the Heart Originally, as the Spring and Fountain of all: What ever a man does or devices, it comes first from the Heart; which is Generale Principium. A man's heart deviseth his way, as Solomon speaks, Prov. 16.9. which is so both in Good and in Evil. Out of the heart proceed evil thoughts, says our Savior in Mark 7.21. which is true of thoughts in the full Latitude and Extent of them, whether in matter of Opinion or Contrivance.

First, In matter of opinion, if ye take it so. Men's devices, they here proceed from their hearts. All these Fancies, and Conceits, and Whimseys, and Errors in matters of Religion, which many people take up withal; they take their rise first from their heart. As a foul and distempered Stomach sends up noisome Vapours into the Brain, and disturbs that; even so it is also here. If men had better hearts, they would have better heads than for the most part they have; at least in regard of the use and improvement of them: It would make them more to attend unto the Truth; and it would make them better to relish it, and close with it, and to yield and submit unto it. Whereas now the Corruptions of their hearts restrains them, and holds them off from it. It is the Goodness of Doctrines which men stick at, as well as the Truth of them: Nay, those Points, which considered as Truths, they cannot but in some manner hearken and listen unto for the strength and concretion of their Judgments; yet as holy, they cannot away withal from the corruptions and perverseness of their Hearts; which either keep them back from attending to the Reasons which make for them, or else incline them, contrary to Concretion, to detain the Truth in Unrighteousness. The way to make many Persons to be Sound and Orthodox Divines, is indeed as much as may be to make them real and wary Christians; especially in such Points of Divinity which are of the Substance and Marrow of Christianity, where the Experiences of their own Hearts will be a sufficient Instruction to them: And they will not need that any one should teach them, but as the Anointing itself will teach them; which is a Truth, and no Lye; and that also abiding in them.

So also, Secondly, In matter of Contrivance and Design. It holds here likewise, that men's Devices are according to their Hearts: Those who have naughty and rotten hearts, they have commonly answerable Speculations, and their Projects are suitable thereunto. The liberal man deviseth liberal things, agreeable to the frame of his spirit; but the heart of the wicked worketh iniquity; as the Prophet Isaiah tells us in Isa. 32.7, 8. So Psal. 36.4. it is said of a mischievous person, that He deviseth mischief upon his bed, and setteth himself in a way that is not good. And it is the Account which is given concerning an ungodly man, in Prov. 6.14. who is there called a Naughty Person; Adham Belijagnot and Ish Aven; that Frowardness is in his heart, and he deviseth mischief continually: He deviseth it, and he deviseth it continually, because his heart carries him to it; which is a constant and continued Principle that does always abide in him. Therefore from hence we may take some account of ourselves, what we are, according to the Reflection. As man's heart is, so is he; and as a man's devices are, so is his heart: So that we may judge of the one by the other, of the Spring and Fountain by the Stream which issues from it: They that are after the flesh do mind the things of the flesh, but they which are after the spirit, the things of the spirit; as the Apostle Paul has it in Rom. 8.5, 6. Take a man in his Natural Condition and State of Unregeneracy, and he devises nothing but that which may either nourish, or at least, gratify and agree with such a Temper and Disposition. All his thoughts then are how to get opportunity for his Lusts, and the accomplishments of them; his Pride, his Covetousness, his Ambition, his Malice, his Uncleanness, and such as these: Oh! but when God has once touched him, and changed his heart by his Grace, and brought him home to the knowledge of himself, he is now another man, and of another spirit; and accordingly, has other thoughts, and projects, and designs, and contrivances with him; for to honor and glorify God, how to be useful and serviceable to men, how to save himself and others, to be diligent in his Calling, to be fruitful in his Opportunities, to be strengthened in his Inward Man, and to be preserved for every good Work which is required of him. When a man once comes to be a Christian, the very Stream of his Soul is turned into another Channel; and being a New Creature, he has now a New Heart, and so New Decrees: And that in a better sense than the World commonly has; whereby he may likewise somewhat judge of himself, in his Solitariness, in his Retiredness, in his Withdrawings, when he is alone by himself. That is a Second Account of it, why Devices are said to be in the Heart; to wit, as their Original.

Thirdly, They may be said also to be so, as to Affection, and the Entertainment of them. That is the Womb which receives and cherishes them. Conceptions, they are with delight: And so are men's Devices and Contrivances; they are for the most part very pleasing and satisfactory to them, and they take much contentment in them. Men are usually very much taken, and in love with their own Devices, though never so fond and irregular; which, because their heart is in them, are therefore said to be in their heart: as things which they applaud themselves for, and do reckon and account themselves by, above other men.

Lastly, They are here said to be in the heart, Restrainedly, and by way of Determination, in oppsition to Act and Execution; as to which they do not often times reach. Men's Decrees, as we shall see afterwards) they are in their hearts, and that is all; as being frustrated and prevented of the performance and accomplishment of them. In their hearts but not in their hands, according to that of Eliphaz, in Job 5.12, 13. He disappointeth the devices of the crafty, so that their hands cannot perform their enterprises. He taketh the wise in their own craftiness, and the counsel of the froward is carried headlong. But of this more by and by. So much for that; viz. The Subject of these Devices in particular; In Man's heart.

And now, upon the Whole Matter. The Consideration of the Point itself, in the full sense and explication of it: That is, Man's heart is thus full of Devices, and that even in the worst Construction and Interpretation of vain and foolish, and absurd, and sinful Cogitations, both in matter of Opinion and Apprehension; as also in matter of Design and Contrivance. Of Man, of Every Man, of the best Man; that is, some way or other.

This is first of all Ground of very deep and serious Abasement and Humiliation to the Sons of Men: Especially considering how the Case some time was with them before this Fall. That place of the Father can never be often enough repeated by us as so pat and fit to our purpose; God makes men righteous, but they err. It is a great piece of Reproach, which now lies upon the Nature of Man, that it should be thus corrupted in this principal part of it. The Thoughts are those whereby he most resembles God himself, and has opportunity of Communion with him; yet these, they are now tainted in him. The very instruments of the churl are evil; Kele Kilai, as the Prophet Isaiah speaks; and he deviseth wicked devices, as he there expresses it, Isa. 32.7. This is a Lamentation, and shall be a Lamentation.

The Generality of People in the World make nothing of Thoughts and Devices; think and say, that these are free, and that they may do with them what they list, because they are not so open and exposed to the view of Man. Yea, but God searches the heart, and tries the reins, declares to man what is his thought, and knows the very secret purposes and intentions of the Soul; which he will one day call to a reckoning and account about them. The very thought of foolishness is sin, (as Solomon tell us) and so to be esteemed by us. A corrupt Judgment, a luxurious Fancy, an unmortified and unsavory Spirit are such things as are looked at by God, as having great Guiltiness in them, although not presently breaking forth into Actual Abominations. Look, as in matter of Goodness, God accepts of the Will for the Deed; and regards the very Desires of his Servants towards that which is their duty, though they may be kindred and prevented of performance. As David, when he would build God an House; though he had not an opportunity for it, yet the Lord tells him this; that he did well that it was in his heart: Even so on the contrary, in evil, God accounts of the purpose for the Commission, when there is but some outwatd restraint upon the Person. And an evil heart is to him an evil life, being that which does naturally lead and tend unto it: They bacame vain in their imaginations, and their foolish heart was darkened; and so God gave them up to uncleanness, through the lusts of their own hearts, to dishonor their own bodies between themselves; Rom. 1.21, 24. And that we walk not as other Gentiles walk, in the vanity of their minds; Ephes. 4.17.

Therefore (in the next place) being persuaded of the evil of it, let us be careful to look to it: O ye sons of men, how long will ye love vanity? as the Psalmist expostulates, Psal. 4.2. Or as the Prophet speaks to Jerusalem, Jer. 4.14. Wash thy heart from wickedness, that thou mayest be saved: how long shall thy vain thoughts lodge within thee? Take heed of Sin in the Fancy, in the Speculation, in the Contrivance, in the Purpose, and desire no more but so; which even so, has enough to condemn thee. Which, as it is Counsel fit for everyone, so it is proper for none more than for such especially, whose Business, and chiefest Excellency and Perfection has in their thoughts above any other men besides. These it concerns more principally to take heed, and to have regard hereunto, as most belonging unto them.

And to set home this Point the more effectually, consider but thus much; That as here lies the Sin, so often times also the Punishment; which is the greatest Punishment of all. When men allow themselves in sinful thoughts, and contrivances, and imaginations; God needs go no futher than those very thoughts and contrivances themselves, wherewith to afflict them, and to execute Judgment upon them. And so, now I have done with the first General Part of the Text; which is the Conclusion or asserted Proposition in these words; There are many devices in the heart of man.

The Second is the Qualification of this Propostion, or the Check (as I may so call it) which is put upon it in these words; Nevertheless, the counsel of the Lord, that shall stand. Wherein again, two Branches more.

First, The simple Assertion.

Secondly, The Additional Opposition.

The Simple Assertion, that is in these words, The counsel of the Lord, that shall stand.

The Additional Opposition, or Correction; that is in the word, Nevertheless.

We begin with the former, viz. The Simple Assertion; The counsel of the Lord, that shall stand. The Counsel of God in Scripture (as before, the Devices of Man ) does admit of a Double Acception and Interpretation, in which it is taken. Either

First, For the Word and Truth of God. Or

Secondly, For the Purpose and Decree of God.

Now, according to either of these Notions does it hold good, that God's Counsel shall stand: And that also, as pertinent to this Scripture.

First, For God's Word and Truth. This is sometimes called his counsel, Act. 20.27. I have not shunned to declare unto you the whole counsel of God, says St. Paul to the Ephesians: And Luk. 7.30. The Pharisees and Lawyers rejected the counsel of God against themselves; where the same word also is used, and that likewise to the same effect, as applied to God's Word and Truth; which is called his Counsel, as depending much upon his Counsel for the discovery and manifestation of it: As Ephes. 3.9, 10, 11. speaking concerning the Gospel, The Mystery which from the beginning of the World hath been hid in God, but now made known by the Church: According to the Eternal Purpose which he Purposed in himself. This Counsel of God taken for his Doctrine and Truth it shall be sure to stand; and that in Opposition to all the Fansies and Devices of men, which labor to obscure and pervert it. Veritas magna est & prevalebit, The Truth is great and so shall prevail, as it is commonly declared. Heaven and Earth shall pass away, but not one Jot or Tittle of God Word shall pass away.

The Reason of it is this, because it is an Emanation of himself: As God himself is, so is his Word. All flesh is grass, and all the glory thereof is as the flower of the field: The grass withereth, and the flower thereof fadeth away, but the Word of the Lord endureth forever. And this is the Word which by the Gospel is Preached unto you, says the Apostle Peter, in 2 Pet. 1.24, 25. And so the Apostle Paul to the like purpose, 2 Cor. 1.18. As God is true, our word towards you was not yea and nay, but in him was yea: For all the Promises of God in Him, (i.e. in Christ) are yea and Amen, &c.

Therefore let us stand for this Truth, and hold to it all that may be, which the more we stand by it, the more it will stand by us; yea and make us ourselves to stand at another Day. Human Error, it shall fall before Divine Truth, as Dagan sometime before the Ark. And so it needs must, in regard of the different basis and Foundation on which each of them stand. Look what difference there is betwixt God Himself and man, the same difference is there also betwixt man's Conceits and Devices, and betwixt God's own Counsels and Discoveries, which should teach us therefore to hearken unto these rather than unto them.

And so for God's Doctrinal Counsel and that Truth which he propounds to be believed; So for his Praeceptive Counsel likewise, and that Law which he propounds to be obeyed. This may be referred to this Head also of the Counsel of his Word, and has the Name given unto it. As Prov. 1.25. Ye have set at naught all my Counsel, and would have none of my Reproof. And so Jer. 23.22. If they had stood in my Counsel. In his Counsel, that is, in his Commandments. As God will make good the Counsel of his Truth against men's Errors and Corrupt Devices: So he will make good also the Counsel of his Commands against men's Lusts and Corrupt Practises. And thus much for his Counsel in the First Notion, as it may be taken for the Counsel of his Word, either in its Propositions or Injunctions either of which are in Scripture called his Counsel, and said also to stand.

The next and which I conceive is more agreeable to the Scope of the Text (which therefore I will insist upon, though the other is not to be excluded) is the Counsel of God's Purpose and Decree, and which most usually and commonly is expressed by this Appellation, The Counsel of his Will, as it is called in Eph. 1.11. This especially is sure to stand indeed: And so the Scripture does signify to us in sundry places of it, as to instance in one or two amongst the rest: Thus, Psal. 33.12. The Counsel of the Lord stands forever; the thoughts of his heart to all Generations. Isaiah. 46.10, 11. My Counsel shall stand and I will fulfill all my Pleasure. I have spoken it, I will also bring it to pass: I have purposed it, I will also do it. In Job 23.13. He is in one mind, who can turn him? And what his soul desireth even that he doth. And Psal. 115.3. Our God is in Heaven, he hath done whatsoever he pleased. And again in Psal. 135.6. Whatsoever the Lord pleased that he hath done: in Heaven and in Earth in the Seas and in all deep places. Thus is the Scripture sufficiently pregnant in the Assertion of this Point before us.

This is a General Truth and may be extended to two Particular Heads: Either First, As to matter of Predestination, and the Concernments of the Life to come. Or else Secondly, As to matter of Providence; and the Transactions of this Life Present. If we take it in either of these References: The Point holds good as a clear and undeniable Truth, That the Counsel of the Lord shall stand.

First, In matter of Predestination. God's Counsel it shall stand here, in Rom. 9.11. That the Purpose of God according to Election might stand. And 2 Tim. 1.19. The foundation of the Lord standeth sure having this Seal: The Lord knows them that are his. Ephes. 2.11. In whom also we have obtained an Inheritance, being Predestinated according to the Purpose of him that worketh all things after the Counsel of his own Will.

In Rom. 11.7. The Election hath obtained it, and the rest were blinded.

This is a Point which I shall not stand long upon at this time, as being not the main drift of the Text, although it be not excluded neither, yet I cannot but give an hint of it. It is that which we should hold fast and keep close to, notwithstanding the many Devices which are in the heart of man to frustrate it and bring it to nothing. We should cherish it as our great Comfort and Support in Spiritual Desertion, and the many failings which are in ourselves, whilst bewailed and striven against, our uncertainty and infirmity, and backsliding and turning aside, yet that the Lord he's still the same, and so continueth, and does not alter his purpose concerning us, which does abide forever towards us. I the Lord change not, therefore ye Sons of Jacob are not consumed, in Malachi. 3.6. And it is of the Lord's Mercy that we are not consumed, because his compassions fail not, Lam. 3.32. If our hope were only in our own Counsel we were then in a very sad and miserable condition indeed, we should be in Jeopardy every hour through the inconstancy, and instability which is in us. But now that is in God's Counsel, here we are in safe and sure hands which certainly keeps us up. Now, though we have many Devices and ways even to undo ourselves if God should leave us and let us alone, yet because his Counsel is immutable and invariable and always one and the same without change or alteration, therefore is our Eternal Condition accordingly immutable with it.

This does not lay ground to any (as some would make it to do) for security or neglect of the means, but rather the contrary: Because the same Counsel of God which does stand in reference to the End, does stand also in reference to the means which lead and conduce to that end. And as he has purposed immutably that such Persons shall come to Heave, so he has likewise as immutably purposed that they shall do so by walking in those ways whereby Heaven is come unto. As he has prepared it for us, so he has prepared us for it, and made us so meet to be partakers of the inheritance of Saints in light. And thus of this Point as it refers to matter of Predestination, and the concernments of the life to come.

It is true also, in the Second place, as it may be taken in reference to Providence, and the Affairs of this Life present. Here, The counsel of the Lord shall also stand. Which seems especially to be intended as the Scope and Drift of this Scripture now in hand. What ever it is that God has purposed and Decreed and set down with himself either in Order to whole Nations in General, or in order to private persons in particular; that his Counsel is sure to stand, and to hold good and that alone, as we are here to understand it.

As for this, That God's Counsel is exercised about such things as these are: I take it for granted as not to be questioned. Not a Sparrow falls to the ground without the will of our Heavenly Father: Yea the very hairs of our head are all numbered, as our Blessed Savior himself tells us, Matth. 10.29. Much more is his Providence carried to greater matters. God may change his Dispensations, but he never alters his Counsels, thats all one and the same. But that which is now before us, that what he appoints and purposes in these things it comes to pass. And it is clear from variety of Experiences, which do make it good unto us both in Scripture and daily Observation. When God has at any time manifested his purpose, foretold it and declared it beforehand, as he has sometimes been pleased to do by his Prophets; that purpose and Counsel of his, it hath still infallibly been accomplished, and the Accomplishment of it made a proof of the truth of those Prophets which have fore-told it; so certain a thing is it, and beyond all Controversy or Exception. We have a notable instance of it in the Relief of the Famine of Samaria, which the Lord had fore-told by Elisha: And the Lord, upon whose hand the King leaned, so much questioned as to say, that if God would make windows in heaven it could not be; yet it came to pass, as the Man of God had spoken, and that in all the circumstances of it. So, as to the repairing of Jericho; what God purposed and declared concerning it, we see was fulfilled and brought to pass, and that exactly in the Attendants upon it; if ye compare Josh. 7.26. with 1 King. 16.34. according to the Word of the Lord. So likewise as to the bringing of the Children of Israel out of Egypt; God's Counsel held good to a very day; as we may see in Exod. 12.41. It came to pass, at the end of four hundred and thirty years, even the self same day it came to pass (it is twice repeated) that all the hosts of the Lord went out from the land of Egypt. And so, many Examples more, which I might easily instance if it were needful, and time would give leave. And so much may suffice to have spoken of the First Branch in the Second General, viz. The Simple Assertion: The counsel of the Lord shall stand; whether we take it for his Truth and Doctrine, or else his Purpose and Decree.

The Second is the Additional Opposition or Correction qualifying of it: Which is indeed, chiefly considerable of us in the word Nevertheless, as relating to what was declared in the beginning of the Verse concerning the several Devices in Man's heart; Nevertheless, the counsel of the Lord shall stand. Where, for our better proceeding in it, and understanding of it, we may take notice that the Hebrew Conjunction Vav hear in the Text (for so it is, Va-anatsath ) it hath a threefold Emphasis with it; as sometimes also, in other places, viz. Copulative, and Discretive, and Illative. Copulative, Both Man has his Devices, and God has his Discretive. Though Man has his Devices, yet God has his Illative. Because Man has his Devices, therefore God has his. Here is the Consistence of God's Counsels with Man's. Here is the Resistance of God's Counsels against Man's. Here is the Subsistence of God's Counsel from Man's. Each of these are in this Expression.

First, Here is the Consistence of God's Counsels with Man's, by taking the word Copulatively, for And: As Man has his Devices, so God also has his Counsels. There is the one as well as the other. Counsel or Devising is but improperly attributed to God, who needs not such help as those are, as Man indeed doth: But yet, in a sense it is fastened upon him, and that by the Scripture itself; which does oftentimes bring him under such expressions, after the manner of men; of Device, and Counsel, and the like. Thus Jer. 18.11. Thus saith the Lord of hosts to the men of Judah, and the inhabitants of Jerusalem; behold, I frame evil against you, and devise a device against you: Choshev; The same word as in the Text. But that which I here take notice of about it, is its Conjunction with the Devices of Man; which the Scripture does elsewhere also declare, as counterpoysing and balancing of them; especially in reference to the Christians and People of God. Thus Psal. 2.2. The Kings of the earth set themselves, and the Rulers take counsel together against the Lord, and against his Anointed. But then it follows in Vers. 4. He that sitteth in heaven shall laugh; the Lord will have them in derision: I will declare the Decree. Laugh! why does he laugh? As thinking how he himself does counterplot them. So Psal. 37.12, 13. The wicked plotteth against the just, and gnasheth upon him with his teeth: The Lord shall laugh at him, for he seeth that his day is coming: namely, as he himself has set it, and decreed it to be.

Thus it makes very much as for the satisfaction of the People of God, so for the dejection of their Enemies. When men shall at any time plot and consult, and think nobody does so besides; they may perhaps now and then gain more freely and currently in it. But when they shall be advised that their Counsels are matched, and that by as wise as themselves; this does sometimes a little startle them, and force them to it. Now, this is the case here in this particular: In all the Plots, and Devices, and Consulations which any take against the Church of Christ; God himself has a Plot with them, and a Plot beyond them, which may very much fright and amuse them, and be a Check and Restraint upon them. As they plot, so he plots too; and that also, with very great preeminence and advantage over them, and against them: And that in this respect especially; in that he is himself privy to them, and acquainted with them; we may conceive of different Parties plotting and contriving together, and yet neither of them understanding or knowing of one another's designs; which, if they did, might be prevented by them. But this is the case now with God's contriving, compared with Men's: That he knows all their Devices; but they, in the mean time, know none of his. As the King of Israel, in the story, compared with the King of Syria: He knew the things which he plotted and designed in his Privy Chamber from the suggestion of the Prophet Elisha, which signified it to him from the Lord.

The great Wits and Head-pieces of the World, they are apt often times to scorn and despise the people of God, as men of a low reach, and shallow and narrow Apprehension: Ye have shamed the counsel of the poor, because the Lord is his refuge; says the Psalmist, Psal. 14.6. Because the Lord is his refuge; as if He were no refuge at all, when as indeed he is the best that is; and that also as to matter of Counsel. This was David 's Comfort and Support in regard of Achitophel; who at first did a little startle him when he heard he sat in Counsel against him: But then he encouraged himself in the Lord his God, who he knew was ready to join for him: O Lord, I pray thee, turn the counsel of Achitophel into foolishness, 2 Sam. 15.31. And the Lord at last did so, according to his Prayer and Request; as it follows in Chap. 17.24. The Lord had appointed to defeat the good counsel of Achitophel, to the intent that the Lord might bring evil upon Absalom. And that is the first Emphasis; namely, Copulative. Man's Devices do not exclude God's Counsels. But as the one has his for his part, so the other has his for his.

The second Emphasis is Discretive. Though man hath his Devices, yet God hath and will have his: Yea and Adversative likewise. God's Counsel is here set in Opposition to Mans Devices: So that let man do all he can do, yet the Lord will be sure to prevail, and to have the better at last. As man's Devices cannot exclude him, so they cannot frustrate him nor disappoint him neither. This we may see in sundry Examples which the Scripture does afford unto us to this purpose, where, notwithstanding the several Projects and Designs which have been on foot in the World especially against the poor Church and people of God: God's Counsel hath stood notwithstanding. In Pharaoh's advising against the Israelites; In Haman consulting against the Jews; In the Scribes and Pharisees Conspiring against Christ; In the Jews laying wait for Paul: God's Purpose and Decree and Counsel, it has stood and held good in all these and many more besides. And because that has stood, they have not been able to stand with it, or to stand before it.

There is a various opposition (which if we please) we may here take notice of in these very words of the Text, in the several Parts of it, setone against another. First, of God against Man. The Devices they are Mans, the Counsel thats the Lord's. And there is a very great distance and difference of these two one from the other, as much as of Light and Darkness, of Strength and Weakness, of Wisdom and Folly itself. The Prophet Isaiah from the Lord himself seems to make the Antithesis and Opposition, Esaia. 55.7, 8, 9. Let the wicked for sake his way, and the unrighteous man his thoughs, &c. For my thoughts are not your thoughts, neither are your ways my ways, saith the Lord: For as the Heavens are higher than the Earth, so are my ways higher than your ways, and my thoughts than your thoughts. And thats the first Opposition.

Secondly, Of Counsel against Devices. As for the purposes and resolutions of man, and the things which he designs to himself they are but as it were tricks and devices at least, which is Terminus Deminitivus, an expression of some disparagement and diminution in it. Yea, But the thoughts of God they are serious and solid Counsels which have very much weight and worth contained in them: Thy Counsels of old are faithfulness and Truth, Isaiah. 25.1.

Thirdly, Of Counsel in the singular against thoughts and devices in the plural. One Hint and Intimation of God's, it is able to nullify and evacuate all the Plots and Projects of men, though never so many and multiplied together. God's Counsel is uniform; men's various, &c.

Lastly, Of Counsel standing against Devices only in the heart. As for the heart of Men, especially of Men of the World, there is a World of Devices in them. If ye would but (as I said) anatomize and rip them up, ye should see multitudes of them in them; of Lust, and Malice, and Revenge, as I hinted before. As moses expresses it of the Egyptians concerning the Israelites, Exod. 13.9. The Enemy said, I will pursue, I will overtake, I will divide the spoil; my lust shall be satisfied upon them; I will draw my sword, my hand shall destroy them. Here now were Devices in the heart; but they went no futher, except perhaps to the mouth: They did not stand. For what follows in the next Verse: Thou didst blow with thy wind, the sea covered them, they sank as lead in the mighty waters.

The Third and last Emphasis is Illative. Because Man hath his Devices, therefore God the rather has his. God's Counsel is furthermore promoted from Man's Devices: This is another thing considerable, and not impertinent also to the Text: So far is Man from hindering and preventing of God in his purposes by anything which is contrived by him, as that he advances him so much the more, and makes his Counsel to be the sooner effected. God serves himself of Man's Devices, for the establishing of his own Counsels. Thus it was said to be as concerning the Betraying of Christ: He was delivered by the determinate counsel and fore-knowledge of God; Act. 2.23. Though it was also by the wicked plottings and contriving of Men. And again, Act. 4.27, 28. Against this holy Child Jesus were Pontius Pilate, with the Gentiles and the people, gathered together; To do whatsoever thy hand and thy counsel determined before to be done. Their malice did but further God's design. So the Egyptians and Pharaoh, for the diminishing and destroying of the Israelites: The more they conspired to lessen them, and thought they did wisely in doing so; the more their number multiplied and increased. And so Haman, instead of destroying the Jews, he confirmed their Peace and Liberties to them so much the more.

I might be infinite in Examples in this kind, wherein God has over-ruled Men's Devices, by the Accomplishments of his own Purposes: And the more that they have had their Will, the more at last has he come to have had his occasionally from it.

But, To shut up all which hath been spoken with a Word of Application, and to conclude.

These Points thus opened unto us, may be drawn forth in a Various Improvement.

First, As matter of Conviction to all such persons as walk contrary hereunto. And they are of two sorts especially.

First, That Device without God. And

Secondly, That Device against Him.

That Devise without him first, They herein come to be censured, and so to be awakened. Alas! it is but a vain and foolish thing for them so to do; as neglecting that which is principally to be looked after by them, for the prospering of their Counsels to them, that they may be successful. Woe be to the rebellious children, saith the Lord, that take counsel, but not of me; and that come with a covering, but not by my spirit; that they may add sin to sin: as it is in Isa. 30.1. That advice of Solomon is rather better, which he gives unto us, in Prov. 3.5, 6. Trust in the Lord with all thy heart, and lean not unto thine own understanding. In all thy ways acknowledge him, and he shall direct thy paths.

Secondly, As which devise without God; so also, which devise against him. These are far more vile than the other, and their case is desperate; for, Did ever any man harden himself against God and prosper? as Job expostulates, Job. 9.4. He is wise in heart, and mighty in strength. Saul, Saul; why persecutest thou me? it is hard for thee to kick against the pricks: in Act. 9.5. Surely there is no wisdom, nor conscience, nor understanding against the Lord, in Prov. 21.30. Therefore the Church of God has sometimes upon this Account triumphed over her greatest Enemies, whether for Wisdom or Power; as we have a notable place to this purpose, Isa. 8.9, 10. Associate yourselves, O ye people, and ye shall be broken in pieces; and give ear, O ye of far Countries: Gird yourselves, and ye shall be broken in pieces; gird yourselves, and ye shall be broken in pieces: Take counsel together, and it shall come to naught; speak the word, and it shall not stand: for, Immanuel; or, God is with us. In which excellent portion of Scripture the Spirit of God seems to come home to the disposition and practice of men to this purpose, in all particulars. Men are apt to think with themselves, that if they cannot obtain a thing one way they may haply do it another; if they cannot do it at this time, they may haply do it hereafter; if they cannot do it themselves, yet they may perhaps do it if they take in other; if they cannot do it upon the sudden, yet they may do it upon deliberation, advice and consultation. Well, but here is signified, that none of these things shall prevail; Not Combination, not Strength, not Counsel, nor all these matters reiterated and repeated again. If there be a mistake in the End, all the means are frustrate that lead and carry unto it.

But Secondly, Here is likewise a Word of comfort to the Church itself, and to every true member of it. Here is the Encouragement and Security of a good Christian; and that in all Varieties, and Changes, and Uncertainties, and Revolutions that are in the World. Whosoever belongs to God, he may be sure it shall go well with him for his particular; because, The counsel of the Lord shall stand. We know (saith the Apostle) that all things work together for good to them that love God, to them who are the called, according to his purpose. We know not what things shall be, nor we know not what time shall be: But what ever either times or things happen to be, we know they shall all be for the good of God's People, to the best for them that own him, and are saved by him. Those who are the called of his Purpose, his Purposes shall be sure to be established to them, and for them. There is none besides in the world who can have this promised to them, Eccles. 8.12. Though a sinner, &c. Yet I know it shall be well with them that fear the Lord, but it shall not be well with the sinner, &c.

It is the Blessed and Happy Privilege of all those that are in Covenant with God; that God does nothing in the World but he does it for there sakes, and they have a share and interest in the Good and Benefit of it, both because they are mainly and principally intended in it; as also have hearts in themselves to improve it to their own Advantage. All the paths of the Lord are mercy and Truth to them that keep his Covenants and his Testimonies: So that the Firmness of his Counsel is by Consequent likewise the firmness of their Conditions.

Lastly, Heres a Word of Direction, how to carry and behave ourselves in answerableness to these Truths here propounded and premised. Seeing after all the Devices of Man, the Counsel of the Lord shall stand (as we have all this while heard) there are therefore three things especially which do lie upon us to be done by us, in reference and order to this Counsel.

• First, To be careful to know it.
• Secondly, To be careful to own it.
• Thirdly, To be careful to improve it, and to have recourse unto it.

First, To endeavor to know it, let us be careful of that. To know it: How can we do that? Who hath known the mind of the Lord? Or who hath been of his Counsel? says the Prophet first, and then the Apostle. And so it is true in regard of an absolute knowledge and discovery of it. His ways are unsearchable, and his Judgments are past finding out: His way is in the Sea, and his path in the great Waters, and his footsteps are not known. There is a depth in the riches both of the Wisdom and knowledge of God, as the Scripture tells us. But yet so far as he reveals it us, we may be acquainted with it; and it concerns us so to be, Be not unwise, but understanding what the will of the Lord is, as the Apostle exhorts us, Ephes. 5.17. His Doctrinal Will, and his Preceptive Will, that both may and ought to be understood by us. Yea and his Providential Will to, in part it may sometimes be conjectured at by us, which we are not to be wholly ignorant of, but to attend unto it, as it may be also hinted in that place, by reflecting upon the verse before. Redeeming the time, because the days are evil, wherefore be ye not unwise, but understanding, &c.

We cannot know the Counsel of God as to particular and determinate dispensations till he reveals it and discovers it in the event, but we may somewhat know it in the General scope and drift of it long before, from those things which are anything pertinent and preparative thereunto, and his manner of dealing, and carriage in former days and times of the World.

At least (which does most concern us) we may know it so far forth as belongs to our Duty, and the things which are to be done by us. As it is said of the Children of Issachar that were men that had understanding of the Times to know what Israel ought to do. This is that which all Christians are capable of. And accordingly should be endeavored after by ourselves. Though we cannot know what God will do, yet we know what ourselves should do in order to his several doings.

This is obtained divers ways: First, By an Holy Fear and Reverence of the Majesty of God. What man is he that feareth the Lord, him will he teach in the way that he shall chose, whether we take it of the Lord or of Himself, Psal. 25.12. what to believe and what to practice. The secret of the Lord is with them that fear him, ver. 14.

Secondly, By Humility and Meekness of Spirit. Proud and self-conceited persons who are wise enough (as they think) without God. He will not impart his Counsel to them, they are too full of the Contrivances and Devices of their own hearts. No the meek he will guide in Judgment, and the meek he will teach his way, Psal. 25.9.

Thirdly, By a constant course of Communion with God. Those who are much in God's Company, they know much of his Counsel, and much of his Mind, ( we have the mind of Christ, 2 Cor. 2.16.) He was the friend of God, and God acquainted him with the Condition of Sodom. The Disciple of the Bosom had the Privilege of being acquainted with Christ's secrets, and was therefore put upon it to inquire.

Secondly, When we know God's Counsel, be careful to acknowledge it: Do not resist or stand out against it, but meekly close with it. It is a dangerous thing to do it, though ignorantly and for want of apprehension. Whatever is owned of God himself, it should be owned of us: Because that which is owned of God it is sure to be esablished by him. It was the Conclusion of Gamalial in the Counsel, Acts 5.38. If this Counsel, or this work be of men, it will come to naught: But if it be of God, ye cannot overthrow it, lest haply ye be found to fight against God. The thing proceedeth from the Lord, we cannot speak to thee either good or bad, as Laban and Bethuel about Rebecca Gen. 40.50. And as the Friends of Paul about him, after much importunity with him: when we saw he would not be persuaded, we ceased saying, The will of the Lord be done, Act. 21.14.

There's man's Devices, and there's God's Counsel in those Devices. The Former is not always to be owned. The latter is, where tis at any time discernible of us. And we should rest and acquiesce in it. If we let God have his will, it will be so much the better for us. If we do not, he will have it whether we will or no.

Last of all, seeing his Counsel shall stand, therefore improve it and make use of it, and have recourse with it. We should hence learn to resolve with God, and to take him into consultation with us, without whom all our devices will come to nothing. The word here used for Devices does signify properly reckonings or accounts, which are no farther authentic, then as the Lord gives allowance to them: what is other then so it is a reckoning without a man's host as we use to speak. It is man purposes but God disposes.

Therefore (as was hinted before) in all our ways acknowledge him. It is our great happiness and advantage that we may have God to be of Counsel in our behalf, whose Counsel shall stand; and let us be sure to hold ourselves to that which is best for us. Even the best of God's servants themselves they have not so much advantage from the determinations of their own minds, though enlightened by the spirit of God, as they have by God himself determining, and resolving for them. His Counsel for us is more than his Counsel to us, or his Counsel in us. Because this latter is imperfect and mingled with much ignorance and perverseness and unsettledness of our own; whereas the other is pure and perfect, and absolute, and free from exception.

Which should make us both to have recourse to it, and to depend upon it, as that which is our greatest Comfort and Security, and our best hold, being God's Counsel shall stand, therefore from hence cast away all solicitous and distracting fears. Be careful for nothing, but in everything by Prayer and Supplications let your Request be made known to God. And the Peace of God which passeth all understanding shall keep your hearts and minds in Christ Jesus.

And thus I have done also with the Second General part of the Text, which is the Qualification of the former Assertion: and so with the whole Verse itself, There are many devices, &c.

SERMON XXXIV.

IN the Text itself we have two general parts considerable of us.

First, The Specification of the Persons.

Secondly the different Account which is given of them.

The Persons specified they are the Godly and the Wicked, expressed under those two Titles of Prudent and Simple.

The Account which is differently given of them, is observable in the several parts referring to each. Of the Prudent in two Particulars; his Fore-cast itself, together with his Improvement of it: he fore-seeth the evil, and hideth himself. And the Simple in two more; his sinful Security, toether with the ill success of that likewise: The simple pass on, and are punished. These are the several Parts of the Text, as they lie before us.

We begin with the first General, viz. The Specification of the Persons, The Prudent and the Simple; that is, indeed, The Righteous and the Wicked: For these are the Titles which are frequently given them in Scripture; not only here, but in dives other places; where Godly Men are described by Wise Men, and Wicked Men are described by Fools. It is that which we frequently meet withal, but never more than in this Book of the Proverbs

I shall not need to make a distinct handling of these two in the Prosecution of the Text; but invole one in the other, as mutually consequent and dependent: For if Godly Men be eminently Wise Men, then Wicked Men are consequently Fools, who are so far opposite to them. And if wicked men be transcendently foolish men, then Godly men are consequently wise ones; who do so far depart from them, and do set themselves in ways against them.

Now, that this is so indeed; that the Godly are truly wise and none properly so, but they, will appear, and may be made good unto us in sundry respects; not only in that they are so often called so by the mouth of Wisdom itself, but likewise if we look upon them in those Qualities, and Action, and Principles, and Properties which do belong unto them. Whatsoever is truly considerable, as concurring to a wise man, the same is to be found in a good Christian and Child of God. And so, again; whatsoever is observable and remarkable in a Fool, the same is in a wicked person, and such an one as is devoid of Grace. Nay, to join them, and put them both together; the weakest and simplest Christian is wiser than the wisest and subtlest Worldling. Take a Godly man but of low and mean parts as to Natural or Acquisite Qualification, and he hath more true Wisdom in him than a Wicked man of the choicest Abilities and Accomplishments either of Art or Nature.

That this is no empty Flourish, but a Truth, may be evidenced to us upon these Consideration.

First, A Godly man hath the true Principle of Wisdom in him. Wisdom is not a Fit, but an Habit; and does imply a Spring and Principle for the nourishing of it. No, this is that which a Godly man hath, and none but he. What is the right Principle of Wisdom? It is a Gracious and Savoury Spirit; the Work of Regeneration, and the New Creature in us. In a word; The fear of the Lord, that is the beginning of wisdom; as it is signified both by David and Solomon. This a Godly man hath, He hath that Wisdom which is from above; as it is called in Jam. 3.17. which is also in other places called The Wisdom of God; whereas wicked men have only in them the Wisdom of the Flesh and the Wisdom of the World, which is opposite and contrary to God; yea, indeed, to true Wisdom itself; Foolish Wisdom being Earthly, Sensual Devilish; as the same Apostle there speaks of it in the place before alleged.

Secondly, As in regard of his Principles, so likewise in regard of his Ends, and the Aims which he does propound to him. This, as much as anything else, has a stroke and influence upon Wisdom; what it is that one propounds to one's self. Now, for this, a Godly man carries it above any one else; as whose Aims are heavenly and spiritual; the Glory of God, the Salvation of his own Soul, the Good of others: These are a Christian's Ends and Proposals, which are all very good and warrantable, and such as do justify and approve him for true Wisdom in that which he undertakes.

Thirdly, In regard of the Rule whereby he is led. That is a part of a wise man to have good Rules whereby he is squared. Now a Christian has here the Word of God, which is the perfect Rule of Wisdom. This is that which the Apostle mentions to the Philippians; Let us walk by the same rule, Philip. 3.16. And to the Galatians; As many as walk according to this rule, Gal. 6.16.

Lastly, In regard of the Object whereabout he is conversant; which is the Gospel, the Doctrine of Wisdom: We speak wisdom amongst those which are present, 1 Cor. 2.7. As Christ himself is The Wisdom of the Father, so that Doctrine which treats of him and leads to him is a Dostrine of Wisdom; and they themselves wise which are employed and occupied in it. Thus, in all these respects is a good Christian the only wise man.

This then serves to rectify men's Judgments and Opinions in this particular. The World accounts none wise but such as are so in their sense; wise to get great Estates, to set up themselves, to advance their own Lusts, to become great in the World, wise to circumvent others, to do evil. Yea, but see what is the Opinion of God himself, and the Censure which his Word passes upon it: Accounting those the wisest indeed that are wise to God, that are wise to Salvation, that are wise to lay hold on the Eternal Life. These are the wise ones indeed, whatever contrary Conceit men of the World may have of them. The Godly are the only Wise Men, and the Wicked are the only Fools and Simplicians that are in the World. So much may suffice of the first General which I propounded to be handled in the Text, viz. The Persons specified; The Prudent and Simple.

The Second is the different Account which is given of each; consisting also of two Parts.

First, the Account of the Prudent; that is, of the Godly: In these words, He foreseeth the evil, and hideth himself.

Secondly, The Account of the Simple; that is, of the Wicked: In these words, They pass on, and are punished.

We begin with the first, viz. The Account of the Prudent or Godly Man. Which is again laid forth unto us in two Particulars more, as the Discoveries of Wisdom in him. The one is in point of Judgment and Apprehension; He foreseeth the evil, as the Antecedent. And the other is in point of Practice and Activity, as the Consequent; And hideth himself.

First, Here is a Godly Man's Wisdom discovered, as to his spiritual Judgment and Apprehension, and Spirit of Discerning; He foreseeth the evil. It is a part of Wisdom to do this; and such as is in special the property of a good Christian. He does not only see the Evil when it is upon him, (which is that which many do not neither) but even then before it comes at him. He does not only see it, but foresee it. This is that which is here commended to us in him. And it is not only so here in this place; but also, because it is so certain a truth, it is signified to us likewise in another; and that here in this Book, Prov. 27.12. We have this Verse repeated again in so many terms, which does serve so much the more to certify and assure us of it. So Prov. 14.16. A wise man feareth, and departeth from evil: but a fool rageth, and is confident: Still to the same purpose and effect. So (which is also much at one with it) Prov. 28.5. Evil men understand not judgment, but they that seek the Lord understand all things. And again, Eccles. 2.14. The wise man's eyes are in his head: but the fool walketh in darkness. It is true as concerning God's Judgments.

If we shall ask how this comes about, that a Godly man hath this fore-sight in him, we may take it thus.

First, By the Dictates of the Word of God. He fore-sees it from hence. A Christian considers what God has threatened against such and such ways and sinful courses; and finding those courses to be taken, does hence conclude that such Judgments will in all likelihood follow upon them. For God, he is true to his Word: and what he has threatened he will bring to pass. As nothing shall fail of his Promises, and of the good things which are foretold by him; so, not of his Threatenings neither. We may conclude it, and build upon it.

Secondly, by the Observations of Prudence, and the concurrence of one thing with another. We may see what God will do hereafter by that which he hath done already, and the comparing and laying of things together. God does usually things in their Preparations, before he does them in the things themselves: And there are the Warnings of Judgment before the Accomplishments and Consummation of it Now, a wise man, he has regard to these, which he takes notice of. A good Christian, he studies Providence; he marks what God does in the World, and for what end and purpose he does it: and so, thereby does satisfy himself as to the Expectation of it; and it is no strange matter to him then, when it comes. For everything which God does, it has a Voice and Tongue in it; and speaks somewhat or other to us by it, if we will listen and give heed unto it. This is that which the prudent man does: He is an Observer, and from thence a Fore-seer.

Thirdly, By the Inward Hints and Suggestion of the Spirit of God itself. There is a Spirit of Discerning which God does in these Cases bestow upon his Servants, whereby they are able to say much to future things. I know Abraham, says God, and shall I hide from him the thing that I will do; speaking of the Destruction of Sodom, Gen. 18.17. And the Lord will do nothing, but he reveals his secrets to his Prophets; Amos 3.7. It is true, there are not now to be expected those direct and immediate Revelations, which were to the Prophets in former times; but yet there is somewhat answerable to them. There are certain General Discoveries and Intimations of things at large so many of God's servants even now, as of what he will bring to pass in the world, so as may tend to their preparation and qualification, and predisposition for it. Those which are much acquainted with God, and are accustomed to Communion with him; they have many an hint tendered to them, which everyone is not acquainted withal. And that as in reference to God's Judgments and Dispensations. And thats the First part of Spiritual Wisdom, which is considerable in a Christian, Namely this, That to fore-see the evil in reference to it.

The Second is in reference to Activity or Practice And hides himself, this must be joined with the other, or else it is in vain. It is to no purpose for any one to fore-see evil and to rush into it; for so it were no better for him, than if he were wholly ignorant of it. But upon fore-sight of it, to avoid it: This a Godly man does: He improves his fore-sight and discovery of evil coming on, to his own safeguard and protection. Thus tis said of Noah, that being moved with fear he prepared an Ark: He did not only fear and rest himself in that fear; but his fear put him upon Preparation and Provision against the eminent danger or that which was foreseen by him. And so it is also with every good Christian: As he has wisdom to preapprehend evil; so he has care likewise to prevent it and keep it from himself. This is signified in this expression of Hiding, which implies an Indeavour to Escape the danger which is foreseen. It is that which we often meet withal in Scripture, the Saints hiding of themselves against Time of Trouble, especially in the Book of Psalms: It is that which David makes mention of again and again, of God's Hiding of him, and of his hiding himself with God, we can hardly turn a leaf but we find it, he makes mention of it upon all occasions. Now this is that which is here also signified to be the property of every other Beleiver; even to hide himself in such times as these are.

If we would know how this is done: I answer in the Exercise of all such Graces as are pertinent hereunto: As First of all, Meekness and Humility, thats an Hiding-Grace: A Grace which keeps men safe from a storm; Proud and lofty Person, they are liketrees exposed to wind and weather, but the humble and lowly they are preserved, as it is in Job 22.29. When men are cast down, then they shall say, There is lifting up: And he shall save the humble person. So Zeph. 2.3. Seek ye the Lord all ye meek of the Earth, which have wrought his Judgment seek righteousness, seek meekness, it may be ye shall be hid in the day of the Lord's anger. The meek they are most likely to be hid of any other besides.

Secondly, Repentance, thats another Hiding Grace. The more we hide our sins, the less we hide ourselves: but when by Confession and Humiliation before God we lay them open to him, he covers them and ourselves with them. Theres no better way for any one to be kept in safety from any eminent evil, than by repenting and turning to God with all his heart, such as these, they do receive special safeguard and protection from Him, and shall be kept from Evil.

Thirdly, Faith, thats another. Faith it shrowds itself under God's wings and keeps it there. A true Beliver betakes himself to God's Attributes, and finds a great deal of satisfaction from them, his power and truth. And God himself takes such an one into his protection. How great is thy goodness which thou hast laid up for them that fear thee? which thou hast wrought for them that trust in thee? Thou shalt hide them in the secret af thy presence from the pride of man: Thou shalt keep them in the secret of thy presence, &c. Psal. 31.19, 20.

Fourthly, Charity and Bounty to the poor: That's a Grace also which Hides. He that hides his money he does not hide himself, but he that distributes it and gives it abroad. The Lord takes special care of such as those in time of trouble, to secure them and protect them from evil. And that also as the fruits of those men's prayers whom they are kind unto, According to that in Psal. 41.1, 2. Blessed is he that considereth the Poor, the Lord will deliver him in time of trouble: The Lord will preserve him and keep him alive, &c.

Lastly, A Godly man hides himself in the whole work of self-reformation and holiness of life. In carefulness to please God in all things, and to do those things which he requires of him: sin it makes a man naked it exposes him and lays him open to evil, and all manner of danger: but a good and Pious Conversation is a sure defense. Innocency is the the best shelter that can be, and that which will keep a man safe when nothing else will. And thus we see how in all these respects a good Christian hides himself, which is his Activity or Practice.

Now to join these two Points both together in the Improvement and Application. We see here two Properties of a wise and Godly man. The one as to matter of Fore-sight, He fore-sees the Evil. And to other as to matter of Indeavour, He hides himself. What now remains but that we for our particulars should be careful to put those both into practice, and to be careful of them in regard of ourselves.

First, To Fore-see the evil, to look after that. We see how in everything else it is counted a piece of wisdom in men, and that which they endeavor after. In matter of trade to fore-see the Dearness of the Market. In matter of Wars, to fore-see the devices of the Enemy. In matter of Health, to fore-see the coming on of a Disease. And why should we not also in Providence fore-see also the arising of a Judgment? Surely, as we do ever disire to approve ourselves for wise men, it concerns us to be skillful in this. We see how the want or neglect of it is still reproved and upbraided in Scripture: Thus the Prophet Jeremy, Jer. 8.7. The stork in the Heaven knows her appointed times, and the Turtle, and the Crane, and the Swallow, know the time of their coming, but my people know not the Judgment of the Lord. And so our Blessed Savior, we find him upon this censure likewise of the Jews, Matth. 16.2, 3. When it is Evening, ye say it will be Fare weather, for the sky is Red: and in the Morning, it will be fowl weather today, for the Sky is Red and lowering: O ye Hypocrites, ye can discern the face of the Sky, but can ye not discern the sign of the times. He reproves them for that they had skill in natural Predictions, but yet had not skill in spiritual.

There are some kind of foresights sometimes in the world, and fore-tellings of evil: but what are they? Even the bold and presumptuous undertakings of insolent persons; your Astrologers and Stargazers, and the like, whom God suffers in his judgment, to seduce and deceive a people that love to be deceived: But as for this Christian fore-sight here spoken of, It is thas which few are acquainted withal, or which care to be acquainted. It is our Wisdom to regard it ourselves, that so evils may not surprise us, or that day come upon us unawares.

For which purpose, we should first pray to God to instruct us, and direct us, and to open our eyes, we should beg of him the spirit of Revelation, as whereby to see the Mystery of Religion; so likewise to see the Mystery of Providence, and understand God's dealings in the world. That which I see not, teach them me, as it is, Job 34.3.

Secondly, We should also ourselves mark things, and take notice of what is done in the world; we should (as I said) lay things together, and compare one thing with another, and see how one thing follows upon another: This should be done by us in order to our fore-sight, and pre-apprehension of any evil which is to come. As we desire to show ourselves discreet and prudent Christians, so we should be careful of this: Fore-seeing of Evil.

And then again also farther to hide ourselves; let us look to that also: As our knowledge should tend to practice to us in everything else, so amongst the rest, in this. As we do anything pre-discern and apprehend it, we should: we should hide ourselves from it, which is done especially in the fore-named Graces. There are many false coverts in the world which will not do it. The bed is shorter than that a man can stretch himself on it, and the covering narrower than that he can wrap himself in it, as it is Isaiah. 28.20. Such is Wealth, or strength, or Wit, or Friends, or any of such things as these are: It is not these which will be able to cover us in the day of the Lord's anger: No, it is nothing but the love and favor of God himself, that will do it when nothing else will. He shall cover thee with his Feather, and under his wings shalt thou trust, Psal. 9.19.

And that we may do this the more effectually, it will concern us to acquaint ourselves with God, without this, there is no expectation of shelter from him. For he hides none but his Friends and his household-servants: And therefore Eliphaz does very properly give Job such Counsel as this, Acquaint thyself with him, &c. Then shall the Almighty be thy defense. He is a buckler to all that trust him, and he is good to them that know him, and whom himself does know. Therefore labor to get an interestand propriety in him, yea, and that before trouble comes: the evil itself which is foreseen. Let the Ark be built before the flood and deluge over-flows, there's no hiding then; if we take not care to hide ourselves beforehand: Therefore let us have a regard to that. Close with God, before the Plague comes, that so when it does come, we may find favor and mercy with him, and refuge and safety in him; which will be our greatest security.

And those which are in some measure acquainted, they should labor to be more; and to perfect their acquaintance with him: Yea, not only to have acquaintance, but Communion and daily Converse. We should take heed of being in such a state and condition of Soul; as from whence God may refuse to shelter us and protect us when Evil draws near.

But then again, [ He hides himself. ] We are to take this not only as an Expression of Enedavour, but of Success: He foresees the evil, and hides himself; that is, he so behaves himself, as from whence God does undertake to hide him. The Lord hides such prudent persons as these are in the days of evil and danger: as Jeremy and Baruck, Jer. 36.26. it is said, the Lord hid them. This he does to the rest of his prudent and provident Servants. In his Presence, in his Pavilion, under his Wings, in the hollow of his hand, he has many Receptacles and Hiding Places for them. His Providence is large and broad enough to hide them from any Evil which may happen unto them; sometimes in other Countries, sometimes in their own, sometimes in the Grave; as Job 14.13. sometimes by stupefying their Enemies, and keeping them from finding them out: As our Blessed Savior hid himself when he was amongst them, Luk. 4.29, 30. And so other ways.

Again, He hides himself. A wise man takes careof one. He would willingly hide others also, by his Counsel and Friendly Admonitions: but if he cannot do so, yet at last he will be sure to hide himself. We should learn this good Selfishness also; as the Greek Proverb hath it, 〈 in non-Latin alphabet 〉 : If thou beest wise, thou wilt be wise to thyself; Prov. 9.12.

And so much for the first thing here considerable, viz. An Account of the Prudent or Godly Man; A prudent man foresees the evil, and hides himself.

The Second is the Account of the Wicked or Foolish: [ But the simple pass on, and are punished. ] Wherein, again, we have two Particulars more.

First, Their Carriage, their Disposition, and their Condition. And

Secondly, Their Miscarriage.

Their Carriage or Disposition; that is, that they pass on.

Their Miscarriage or Condition; that is, that they are punished.

For the First, Their Carriage is here expressed, that they pass on. This has, again, two things more in it.

First, It is an Expression of Security.

Secondly, Is is an Expression of Pertinacy, or Progress in Sin.

First, It expresses Security; They pass on: as such as are not aware of the danger which is near them. It is a Phrase taken from our ordinary Affairs in the World. Men which are going in any way, and apprehend some hazard or danger in it; they make a stop, and go no further: but those which think the way clear before them, they go on, and make no scruple at all of it. Even so is it here with Worldly Persons: they pass on, as conceiving no danger near unto them. This is one great misery in Sinfulness; that it has Security for the most part following it, and attending upon it. That though it be most exposed to danger, yet it is least sensible or apprehensive of it. It does not so easily see and discern the danger which it is in; but like Balaam, herein more simple and foolish than his Ass itself; rushes on, even upon the Sword of the Angel. This is that which the Preacher signifies, Eccles. 9.12. Man also knoweth not his time: As the fishes that are taken in an evil net, and as the birde that are caught in the snare; so are the sons of men snared in an evil time, when it falleth suddenly upon them. So Prov. 7.22. It is spoken of one which is a pursuer of Harlots, and it is true likewise of any other Sinner, as it may be applied unto him: He goes on as an Ox to the slaughter, or as a fool to the correction of the stocks.

That we may see some ground for it, we may take this Account of it.

First, Sin blinds the Judgment, it puts out the light of the understanding; from whence Evil should be discerned by it. The Devil persuades Eve, that by sinning her Eyes should be opened, and her Understanding should be more increased; whereas indeed, by this it was so much the more darkened; and so is every ones else besides: The more that any man sins, the less shall he be able to see sin; either in regard of its filthiness, or danger which is attending it. This does quite bereave one of his Judgment as to Spiritual things: It deals with him as the Philistines with Sampson; blinds him, and then binds him; first puts out his eyes, and then makes him to grind in the Prison. It makes a man a stark fool and Idiot, without any reason or sense at all in him: As the horse and mule, which have no understanding; whose mouth must be held in with bit and bridle; as it is there, in Psal. 32.9.

Secondly, Sin, as it besots the minds, so it also carries away the heart, and the affections are transported with it. Though it gives a man leave to see the dangers; yet it suffers him not to be moved by it, or to be wrought upon from it. Whoredom, and Wine, and New Wine; that is Drunkeness and Uncleanness, they take away the heart. And hence it is that men pass on securely. They are so intoxicated and bewitched with Lust, that they care not what comes on them, so that they may but come to the accomplishment of it, and do that which they have minds unto.

Thirdly, It fills men with Vain Hopes, and Fancies, and Imaginations, and pleasing Conceits. That though it is true such courses in themselves be dangerous, and turn to ruin and destruction; yet it shall fare better with them for all that. God is merciful, and he will not exact the utmost upon them; but they shall do well enough for all this. As that person there, in Deutronom. 29, 19. Who, when he hears the words of the Curse, blesses himself in his heart, saying, I shall have peace, though I walk in the imagination of mine heart, to add drunkenness to thirst. So Psal. 36.2. He flatters himself in his own eyes.

The Use which we are to make of it, is to be so much the more jealous of ourselves, and of our own hearts. The more deceitful and fraudulent Sin is, the more watchful and vigilant should we be, that we be not surprised and overtaken with it. We should from hence have our Wits about us, to apprehend the Slights and Subtilties of it; from whence we may the more avoid it, and be freed from the Annoyances of it: Especially, considering the evil which is attendant upon a contrary course and disposition; for as Sin is always presumptious, so Security and Presumption adds to the perniciousness of it, and makes it to be so much the more: The Lord will not spare such an one; but his anger and his jealousy shall smoke out so much the more against him: as it is there in the place before alleged, Deut. 29.20.

The second is as it is an expression of pertinency, &c. Progress in sin, thats another thing imply • d in passing on; That wicked and ungodly men, they do persevere and continue in sin, yea, add unto it. They are the same that ever they were, nay a great deal worse, as St. Paul speaks, Evil men grow worse and worse, deceiving and being deceived, 2 Tim. 3.13. There is both these in it.

First, (I say) sinful continuance. They pass on that is, they do not change or alter their sinful course They were sinful formerly, and so they are sinful still, no alteration at all of them: Yea, and that which does serve to aggravate and set it home more effectually upon them) even in these circumstances which are considerable of us: As First, In the Improvement of years, and age growing upon them: There are some things which are mended in Time, and there are some people, which will be mended by it. That though it may be in younger years, they gave themselves liberty in some kind of vanities, yet as they have grown older, they have reformed themselves of them, and have put a check and stop to themselves. Yea, but now your simple and obstinate sinners, and such persons as Solomon here speaks of, they pass on for all this, from childhood to youth, from youth to ripers years, from maturity to old age, and never mend all this while; they are as vain, and licentious, and resolute, and peremptory in sins as ever they were. This is a fearful Aggravation; That when God time and space of repentance, yet they are never the gives men better for it.

Secondly, In the Ministerial Excitements and Awakening of them, pass on notwithstanding these. How many people are there that daily hear of the sins which are upon them, in the Preaching and Ministry of the Word, who notwithstanding persist in them and resolve to do so still. This is a very sad condition, when as Admonition and Warning does not mend us. Yet this is the case with abundance of persons, though they hear of their sins daily, and of the dangers which belongs unto them, yet for all that they pass on. Is not this now, a piece of wonderful sottishness and stupidity in them? Yet thus it is: Who hath believed our report? or to whom is the arm of the Lord revealed? as the Prophet Isaiah speaks of himself, with complaint; and of other Prophets with him. If men give us the hearing, yet that is all; not bettered at all by it.

Thirdly, In the threatenings of Providence. They pass on notwithstanding this also, though God's Judgments hang over their heads, Iye at their doors; yea, come up into their Windows: yet for all this, they continue in their sinful Provocations of God's Majesty and Wrath against them. Was it not a great Aggravation of Wickedness and Sinfulness in the old World; that as Noah's preaching did not reform them, so neither did the beginning of the Deluge itself; but they passed on still in their Abominations, till the Flood came, and carried them all away: Even so is it still the case of men now, to this very present day; for They pass on, and are punished: So they are punished, and yet still they pass on. No amendment or Reformation at all, notwithstanding God's Judgments both threatened against them, and likewise, in part executed and fulfilled upon them; and yet still as bad as ever they were. And their wickedness remaining in them as much as ever before.

Yea, even there, where there are some pretences of Reformation and proffers towards it, Covenants and Engagements to it; yet it is not really and thoroughly effected. Men perhaps abstain for a while, and some short time from their sinful Courses: but then they return to them, and come on to them again, like the Dog to his Vomit. And what is the reason of all this? But because there is no inward change wrought in their hearts: That is the reason why wicked men pass on and continue still in sin without little amendment, because they have no contrary principle curbing them and restraining them, and putting a check upon them as to the pursuit of them. Till this be once wrought in them, all without them will do them no good, whether of Mercies, or Judgments, or Corrections, or Instructions, or Examples, or whatever it be; but still they will be where they are. That is one thing implied in this expression; to wit, Constancy and Persevering in sinning: passing no so.

The Second is, Increasing and adding to it. They pass on; that is, grow worse and worse. Look, as on the other side, a good Christian, he is still the better by all God's dealings towards him; at least, labors and endeavors to be so: to pass on from strength to strength, and to go from one measure and degree of Grace to another. So a wicked man, he is still the worse: every day he is more hardened and confirmed in sin than he is at another: He does not only continue in sin, but improve and promote it.

The Ground hereof is this: First, The seeming sweetness of Sin, which he hath already tasted and been partakers of; this still tickles him, and persuades him, and draws him on further. Sin is very deceitful and hardening; Lest any of you be hardened through the deceitfulness of sin, says the Apostle to the Hebrews, Heb. 3.13. It was a Caution which had some bottom and foundation for it: For Sin has that property with it to those which are not better principled, even to harden and deceive them; and by steps and degrees to draw them on further and further, to the embracement and commission of it.

Secondly, (Which is also mentioned in that place) An unbelieving heart in departing from the Living God. Men do not believe the Word of God, nor his threatenings which he has denounced against such courses. And this makes them to proceed in them, which otherwise they would be much restrained from.

Thirdly, Present Impunity and freedom from Punishment. Because they are not punished yet, therefore they think they shall not be punished at all; as it is in Eccles. 8.11. Because sentence against an evil doer is not executed speedily, therefore the hearts of the sons of men is fully set in them to do evil: They pass on till they be punished, as we shall now see in the Branch that follows. So much for the first Particular; to wit, these men's Carriage and Disposition: The simple pass on.

The Second is their Miscarriage or ill Condition, which is consequent hereunto, and are punished. This it carries a reference with it to all that went before concerning wicked men: whether their sin, or progress in it, or their Presumption and Security upon it: They have each by the just Judgment of God corrected and punished in them. Their simple iniquity, their continuance and improvement of it, and likewise their stupidity and senselessness in the condition in which they are. But for Brevity sake we will reduce them to two Heads. Their Sin and Security: Their Sin, in the word Simple, implies (as I shown in the beginning) wicked and ungodly men. And their Security, in the word passing-on, implying a nonattendancy, or heedlessness to any evil or danger which is near unto them.

First of all, this word, they are punished, it does refer to their first sin itself, and that iniquity which is in it, whether of Principles or Conversation. This is sure to be punished sooner or later. And because it is so, the Holy Ghost does therefore give it us in the present expression, They are punished, as who will be out of question: It is true they are not always in Act: God is a great while indulgent towards them, and is full of patience and forbearance towards them; but yet, at last he meets with them: They pass on, and are punished. Sin and Judgment, they are Relatives, and do infer one the other; and that by order and virtue of God's Justice, which does require it, and call for it: And God's Sentence which he has past upon it upon the first coming of it. By Sin came Death, and so also, all other Punishments which lead and tend unto it. It is that which cannot be avoided; at least, any other way than by turning from it. Sin, without this, shall be punished: that is determined and resolved upon. And because it is so indeed, therefore, here spoken of, as if it were done already; especially, Progress in time increasing and adding to it; which is here also, further implied. Wicked men shall be punished for their Wickedness, simply considered: but their continuance and improvement in it shall both increase and hasten their Punishment so much the more; when they pass on, then punished especially; because, the further they run in debt, the more they provoke the Creditor to exact that which is his own.

The Use which we are to make of it, is to believe it, and to tremble at it. And upon this Consideration, so much the rather to take heed of Sin, and the Aggravations of it, forasmuch as we see here the End and Conclusion of it; and that is Punishment: either now or hereafter, either here or in a worse place. And we should lay these Considerations before us in all tempations and provocations to sin, what ever they be. There is reason to take us off from it, and to keep us from the committing of it, if we do but consider the vileness and filthiness of it in its own nature: how unworthy it is of our Profession, how unanswerable to the goodness of God, and his gracious dealings with us. But if all this will not serve to restrain us, and to prevail upon us, here is further to persuade us; the Punishment which is attendant thereupon: Pass on, and are punished. And thus much as this Word, they are punished, does refer to their first Sin itself, and the iniquity which is in them.

Secondly, It may refer also to their Security: They pass on, and are punished; that is, they are punished because they pass on. And so it has this in it, that Security is a great promoter of Punishment. The more secure that any are in Sin, the more likely to be punished for Sin. Their Punishment does now advance, and does come on so much the faster upon them, as that which they shall not escape.

This there is a double Ground and Reason for: the one in the Nature of the Thing, the other in the Justice of God.

First, In the Nature of the Thing in self: It must needs be so. He that sees not the Pit, but passes on, he must needs fall into it. This is the Case of a Secure Person: Punishment and Judgment is before him, and yet he sees it not: He promises himself Peace and Safety, even when Ruin and Destruction is upon him.

And then Secondly, In the Justice of God. Who thinks himself in this Case engaged to proceed to Punishment so much the rather, as being by this temper more discredited and contemned in his Proceedings. For the Secure Person does despise all God's Threatenings and Warnings, and beginnings of Judgment upon him. And this is that which God will not endure; but will most certainly call to an Account and Reckoning for.

Now, let us lay all these things together: and for the right Use and Improvement of them, let us consider how far we are interested and concerned in them, how far we do partake of the Prudent Man, and how far we do take share with the Simple. Let us search and examine our hearts in each Particular, and see whether or no in this respect we may not justly take up a Complaint against ourselves. The names of Wise and Foolish are such Titles as we commonly look upon with a great deal of Affection. There is nothing which men do more abhor and disdain, than to be accounted Fools; nor affect, than to be reckoned and esteemed as Wise Men. Now, see how far we do indeed prove to be so upon this Discovery of it. It is a Point which is here determined to us by God himself, who is the Wise God, and so best able to judge and to discern either of Folly or Wisdom. And we see here how he brings it to this issue for the Proofs of either, accordingly as we stand affected towards his Judgments and Executious upon Sin. Now, therefore, by this Touch-stone let us prove and make trial of ourselves, what kind of Persons indeed we are.

First, As to the Fore-sight of Evil; what share we have in that. Whether or no are our Wits about us in this Particular? to apprehend God's threatening of us, and expressing himself to be against us by his proceedings towards us? Surely, if this be the Property of Prudent Men; the greatest number will appear to be simple, who, for the most part, are very stupid and senseless in this particular.

Most men are as St. Peter expresses it; Blind, and which cannot see afar off: 2 Pet. 1.9. Afar off? Nay, indeed; near at hand, and in the very Approaches of Judgment, Which put far away from them the evil day; as it is said of them in the Prophet Amos, 6.3. And again, in the Prophet Micah: Is not the Lord among us? no evil can come upon us: Mic. 3.11. Now, how far then are these here from Solomon's Wise and Prudent Man, which foreseeth the evil?

Again Secondly, As to Amendment, and Reformation, and Self-hiding. How far are many from this also? Though God's Judgments are not only threatened, but also, inflicted; whether or no is there any turning to him all this while? Surely, no doubt, but some there are which are to be found so doing; which tremble at God's Word, and at God's Judgments; which foresee the evil, and hide themselves: and so, in that respect, do deserve the name of Prudent Persons. But they are not many which are of this number. The Generality of the World, they sin, and pass on, and are punished; or, at least, will be; as taking such ways and courses which do threaten as much unto them.

Let us but look a little abroad into the World, and see how it is there with us; whether sin does not as much abound in the Land, and in this City, as ever it did, notwithsanding all God's Judgments upon us, both inflicted and threatened. By Error in Judgment, Corruption in Practice, Licentiousness of Conversation, Pride, Luxury, Wantonness, Excess in Apparel, Immodest and Lascivious Attire; or rather, indeed, Want of Attire; Laying open their own Shame and Nakedness in a most uncivil manner: Such a Miscarriage, which I am ashamed almost to speak of in a Christian Congregation. In their Breasts, in their Necks; nay, their Shoulders principally: and where next? And that, not only in such Persons as are not so well instructed; but even, in those which are better taught, and should be Examples to others. Professors of Godliness and Religion, they are oftentimes too shamefully guilty of Exorbitancy in this Particular; both to the scandal of Religion itself, and to the furtherance of God's Plagues and Judgments upon the places where they live.

I know you will give me the hearing, but do as you list: and it is somewhat to have been admonished.

Now, let all such as these seriously think and consider with themselves what we have hitherto treated of, and be admonished and advised by it. The simple pass on, and are punished: It is only the Prudent which foresees the evil, and hides himself; who does escape the Judgment.

And when we speak here of the Prudent and Simple, we may (if we please) take it here a little narrower than hitherto we have taken it. Not only hereby understanding Godly and Ungodly Men, the Righteous and the Wicked; who do differ toto genere: but also, as well Christians and Professors of Religion, in a different frame and temper of Spirit, which is considerable in them. There are some Christians which are more watchful, and vigilant, and circumspect of themselves: These are the Wise and Prudent.

Again, There are others which, though perhaps they may have some truth of Grace in them, and good Principles at the bottom; yet, are a little more careless, and remiss, and negligent; not so careful as they should be to stir up that good which is in them. These may also be called Simple and Foolish: And we see here what belongs unto them, as the Doom which is past upon them; They pass on, and are punished. That Christian that walks carelessly and securely, and does not look to his Watch; he does thereby ensnare himself. It is not only the lot of those which are absolutely wicked, and profane; but even, of the Servants of God themselves now and then, which are not more careful of themselves; for their simplicity and security, to be punished.

So I have done with both parts of the Text, and with the whole Verse itself.

SERMON XXXV.

IN the Text itself there are two General Parts considerable. First, The Ground or Occasion of the Judgment, thats in the Particle Therefore, which relates to that which went before in the 13th Verse, the Judgment itself, thats expressed in these words, The Lord will cut off from Israel head and tail, &c.

We begin with the First of these Parts, viz. The Ground or Occasion of the Judgment in the particle Therefore. Therefore? Wherefore? Why namely because this People did not turn unto him that had smitten them, neither did seek the Lord of hosts, as is expressed in the Verse immediately preceeding. Therefore will the Lord do thus and thus with them, where the Cause which is here expressed may be conceived to proceed in the way of a threefold Gradation.

First, Of their simple Impiety.

Secondly, Of their Additional Impenitency.

Thirdly, Of their continued Obstinacy.

There was their Simple Impiety in provoking of God by their sin and miscarriage at first: There was their additional Impenitency, in that they did not turn from their sin, to him that smote them. There was their continued Obstinacy, in that they would not in all this so much as seek to the Lord of hosts.

First, Here was their Simple Impiety and sinning of theirs against God at first, as a Ground and occasion of God's Judgment to be inflicted upon them. This was that which was in the bottom of it, Israel had sinned, and therefore now Israel was to be punished in reference to their sin. This is that which is pertinently to be observed in all proceedings of this nature; sin it is the meritorious cause of all punishment, and that which lays a ground for it: Where ever there is sin, there will be Punishment sooner or later. And where once there is Punishment, there has been sin greater or smaller, and so the Scripture still intimates and declares unto us, as 1 Cor. 11.30. For this cause many are weak, &c. There is always a cause, and a particular cause of Judgment, and his proceeding to Punishment. Sin and Punishment they are relatives, and have a mutual dependence upon each other.

And that especially in regard of the Justice which is in God: He cannot endure to behold sin and iniquity, and therefore must needs punish it and be avenged upon it. The wages of sin is Death; and God is a true Paymaster who will not withhold their wages from such Persons to whom it is due; nor yet on the other side will he give such wages to such Persons to whom it is not due.

Therefore we should justify God in all his dealings with us to this purpose, when his hand does at any time lie more than ordinarily heavy upon us, it is good for us to search our hearts and ways in this particular, and to consider how it is with us. God's quarrel is not against our Persons but against our Sins, and therefore let us reflect upon them, and lay the cause where it is to be laid indeed. Why doth a living man complain, or man for the Punishment of his Sin? Let us search and try our hearts, and turn unto the Lord our God, as the Prophet Jeremy advises, Lam. 3.31. We should for the most part suspect our sins as the causes of any Judgment which is upon us. And accordingly look to find out that particular sin which may have more especial influence hereupon.

But Secondly, As here was their Simple Impiety, so also, their Additional Impenitency, as a further Cause of this Judgment. Those that sin perhaps at first, and so thoroughly provoke God's anger against themselves; yet, by Repentance and turning from their sins, may happily divert it and appease it. But those People here in the Text, they did not so; they turned not to him that smote them: And this made their Judgment to be so much the furer to them than otherwise it would have been. Where men repent of sinning, God repents of punishing, and of that Evil which he thought to bring upon them; as we may see in the Ninevites: But where they do not, he does not neither. That Punishment which is slow of itself, Impenitence hastens it: And that Punishment which is light of itself, Impenitency aggravates it: And that Punishment which is passive of itself, Impentence stays it. Impenitency is the Cause, and Ground, and Occasion of the greatest and heaviest Judgments that are.

And the reason of it is this; Because it does seem in a manner to own and justify sin, and stand in the Commission of it. Where People sin of Infirmity, but yet repent; they do thereby in a sort and interpretatively undo what has been done by them: And though the Acts of it cannot be recalled by them, yet the Guilt of it is in some manner qualified by a contrary frame and temper of spirit, and consequent departing from it. But Impenitency does, as it were, repeat and renew the former miscarriage; even there, where for a time there may be an Actual Abstinency from it. He that does not repent of Sin, he commits it even then when he refrains it, as to the Actual Condition of it.

Again further, Thus is this also in Impenitency; that it does in a manner trespass upon all the Attributes of God: which it either questions, or else vilifies and makes nothing at all of them.

The Omniscience of God, as to the deserts of Sin; Psal. 94.7. Tush, the Lord doth not see, neither doth the God of Jacob regard it.

The Truth of God, as to the Threats of Sin; 2 Pet. 3.4. Where is the promise of his coming? for since the father fell asleep, all things continue as they were from the beginning of the Creation.

The Justice of God, as to the punishing of Sin: Considering God to be all Mercy, and Pitty, and Indulgence, &c.

The Power of God, as to the executing of Judgment: As thinking that his hands cannot reach them, nor that he is able, especially in some cases, to be avenged upon it, or to do what he threatens against it: Yea, the Mercy and Goodness of God, which it abuses to a further Continuance and Persistency in Evil. Thus trespassing upon all God's Attributes, it must needs especially draw down God's Judgments.

The Third and Last thing observable in this Passage, for the ground and occasion of Judgment, whereupon it proceeds, is their Continued Obstinacy. This was that which was the unhappiness of this People here in the Text (as it is also sometimes of divers others besides) not only that they did not repent; but moreover, that they would not: there was not only their Negative Remorselesness, but also their Positive Perverseness. Far, as they did not turn to him that smote them, so neither did they seek the Lord of hosts. They were now so settled upon their Lees, and confirmed in their wicked and sinful Courses, as that they were wholly and absolutely incorrigible. And this must needs now, introduce, and hasten, and hale, and pull the Judgments of God down upon our heads. Therefore: and therefore, with a witness, will God now proceed to the punishing of them.

The Consideration of these things should makes us so much the more wary of ourselves in this Particular: As we desire to avoid Punishment, so to be careful to abstain from sin, and to take heed of that: And especially, to take heed of Impenitency, and persistence and abiding in sin: If by chance we should fall into it, not to stay and rest in it. Shall we continue in sin, saith the Apostle, God forbid. And so long as we do not repent of it, God makes account that we do continue in it; which we should be heedful and wary of: And more especially, above all, of Obstinacy and Perverseness of Spirit. It is bad enough to sin at first, and after that to forbear to repent; but to sin, and to refuse to repent, that is a great deal worse by far, and so most of all to be declined by us.

And so near I have done with the First General Part of the Text, which is the Ground or Occasion of God's Judgments threatened against this People, included in the Particle Therefore; as relating to what went before: Therefore, because of their impiety; and, Therefore, because of the impenitency; and, Therefore, because of their obstinacy.

The Second is, The Judgment itself, in these words; The Lord will cut off from Israel head and tail, branch and rush, in one day. Wherein again, we have three Branches more.

First, The Denuntiation of the Judgment.

Secondly, The Extent of it. And

Thirdly, The Time.

The Denuntiation of it; The Lord will cut off from Israel.

The Extent of it; Head and tail.

The Time or Season of it: In one day.

First, To speak of the former, viz. The Denuntiation of the Judgment: The Lord will cut off from Israel. Wherein again, take notice of three things further.

First, The Author of it; and that is the Lord.

Secondly, The Matter of it; and that is Cutting off.

Thirdly, The Subject of it, or the Persons and People which are more particularly involved in it; and that is Israel.

For the First, The Author of this Judgment which is here mentioned, it is expressed to be the Lord. The Expression of it is to be referred to such as themselves; who took Samaria, and led Israel Captive to Assyria: 2 King. 17.23. But the Infliction of it is to be referred to the Lord, as sole in it: Whoever may be the Instrument, it is God alone who is the Author of Judgment; The Lord will cut off: take notice of that. This is that which the Scripture does everywhere declare unto us; as, Isa. 42.24. Who gave Jacob for a spoil, and Israel to the Robbers? did not I the Lord? He, against whom ye have sinned? And so, Isa. 45.7. Saith the Lord of himself: I form the light, and create darkness; I make peace, and create evil: I, the Lord, do all these things. And so, Isa. 10.5, 6. O Assyrian! the rod of mine anger; and the staff in their hand is my indignation. I will send him against an hypocritical Nation; and against the people of my wrath will I give him a charge to take the spoil, and to take the prey, and to tread them down like the mire in the streets. There is no evil in the City, that is, of punishment; and the Lord hath not done it.

This holds good, especially, upon a twofold Consideration.

First, Of the Sovereignty and Power of God. It is he only that is able to punish: It is he alone that hath all Men and Creatures under his Command. Men are sometimes out of the reach one of another: And though they have now and then a mind to punish, yet they have not always an Ability or Opportunity. But as for the Lord, he is able and powerful: As he is mighty to save where he will deliver, so he is mighty to punish where he will destroy.

And then Secondly, Upon the Account of the Holiness and Purity which is in God. There are none which are so fit to punish others, as those who are innocent Persons. Guilty and Obnoxious Persons, although sometimes they are prevailed to punish in regard of others miscarriages: And although they are sometimes called to Punishment, in regard of their own places: yet they cannot so freely do it from their own guilt, which wholly flies in their faces, does frequently obstruct Justice in their hands, and stops them from the Execution of that Punishment which is otherwise done to Offenders. But now, for God, he is free from all Tainture in this regard; He is upright, and no Unrighteousness is found in him: And because he is so, he is therefore so much the freer, and fitter for Punishing.

This should therefore teach us, upon all occasions, to have special recourse to him, and to acknowledge his Hand in these matters; the nature whereof was the particular Guilt of these people here in the Text, as it is noted of them in the Verse immediately preceding; that they turned not their eyes to him, indeed, that smote them. It may be they might have some reflection upon their Enemies, and such Persons as were Instruments of their Affliction; but they did not look to him, who was the Main and Principal Cause of it; namely, the Lord himself. And therefore does the Prophet here admonish them, and mind them of it, and us in them: That in anything which is given to us; whether War, or Sickness, or Want, or Captivity, or whatever it be, that we do not pore so much upon Second Causes, as to have our eyes carried to the Lord. Look, as in Mercies we should look upon God, as the Principal Doner; so likewise in Judgments, we should look upon God as the Principal Sender and Inflicter of them.

And this will have this happy Issue and Effect consequent upon it, as that it will make us occasionally, so much the better by God's dealings with us. These Afflictions which we look upon, as coming more directly from God, they will carry us so much the readier to God; both as expecting Deliverarice from him, and yielding Obedience to him. As we have an Expression plain to this purpose, in Hos. 6.1. Come, let us return unto the Lord; for he hath torn us, and he will heal us; he hath smitten us, and he will bind us up. And that is the first thing here considerable; to wit, the Author of this Judgment: It was the Lord.

The Second is the Nature of it: And that is signified in these words, The Lord will cut off. Wherein, again, two things more.

First, The nature of the Thing.

Secondly, The nature of the Expression.

The nature of the Thing, that is Cutting off.

The nature of the Expression, that is by way of Production and Declaration of somewhat as future, and as yet to come. The Lord will cut off.

First, To speak of the nature of the thing, which is Cutting off. This is that which the Lord here threatens against this People in these present Circumstances and Conditions. That for as much as they were no better by his dealings with them hitherto, he would now make an utter End, and Consummation, and Riddance of them. He would now no longer spare them, or forbear them; but would cut them off. He had told us that he had smitten them before, by the same token, that they did not turn to him that smote them: And now he tells us, that instead of smiting them, he will now absolutely destroy them. This is the method which God usually observes with People in this Particular: That when they are not bettered by lesser Judgments, he then commonly proceeds to greater: From Correction, he passes to Destruction: First he cuts them short; and if that will do no good upon them, he cuts them off: First he makes use of his Pruning Knife, whereby he lops them; and then he makes use of his Axe, whereby he fells them. And this is that which we may observe him to do here in this place, with this People which we have here before us, and is signified here unto us in this threatening, which is denounced against them; The Lord will cut off from Israel.

There is a twofold Sword which God makes use of for cutting with, before he proceeds to cutting off: The one is the Sword of his Mouth, and the other is the Sword of his Hand. The Sword of his Mouth, that is the Word of God; which is the Sword of the Spirit, in the Voice of his Ministers. The Sword of his hand, that is the Rod of God; which is the Sword of his Wrath, in the hand of his Enemies. First he does it Gladio oris, and then he does it Ore gladii. And when neither of those do prevail, he then comes with his Hatchet and Axe. Which we may here take notice of in the occasion of this present Scripture, which we have now before us.

First, I say, God is pleased to begin with the Sword of his mouth; and to strike with that, before he proceeds to final and absolute Destruction. The Sword of Elisha goes before the Sword of Jehu. I have hewn them by my prophets, I have slain them by the words of my mouth: Hos. 6.5. Thus it was here in this present Chapter, and upon this present occasion. The Lord sent a Word into Jacob, and it hath lighted upon Isael: Isa. 9.8. The word of God is powerful and sharper than a two-edged Sword: Heb. 4.12. But now, when this Word and Sword does not prevail and take effect, he then takes up the others. Those that are not bettered by God's Gracious Admonitions, they shall be sensible of his destructions.

Again Secondly, God takes up his other Sword, which is the Sword of his hand: But he does not make use of that presently, in the greatest security: He does at the first but only brandish it, and, as it were, flourish with it; or at the most, he does but only strike, he does not kill; he cuts, but he does not cut off: Yea, but when the former does not succeed, he proceeds to the latter. And this is that which we are more especially to take notice of here in this place; that is, Preparatively: Judgments neglected, and not improved, they do provoke God to proceed to Destruction. They which are not bettered by Smiting, they are exposed to Cutting off.

And there is very great reason for it. First, As frustrating the pains and labor which hath been taken about them. The Fig-tree, whereupon the Husbandman had bestowed many Years cost and care for the bettering of it, and yet was not bettered; it was cut down, as altogether unprofitable. Unprofitableness under God's Judgments is a kind of slighting of him that sends them.

And then Secondly, They do but cumber the places where they are, and hinder others. Cut it down, says the Master of the Vineyard, why cumbereth it the ground.

And besides that, It does often times much hurt to the rest which are near unto it. Immedicabile valens en se recidendum est, ne pars sincera trahatur. And so much of the first thing which is here considerable; to wit, the nature of the thing: which is Cutting off.

The Second is, The nature of the Expression, or the Form of Speech which is here used in the Future Tense; Va-Jakreth. He will cut off: Where whilst it is said here that He will, there are three things at once which are included in this Expression.

First, As a Word of Premonition.

Secondly, As a Word of Procrastination.

Thirdly, As a Word of Resolution.

First, As a Word of Premonition. Take notice of that. We see here how God does not usually surprise men, or come upon them before they are aware, if the fault be not their own; but he gives them warning before he destroys them, and proceeds to a final and utter desolation of them. He tells them, He will do it before he does it indeed. He does so in the way of his Providence, by many turns and passages thereof; which do bespeak such things unto them, if they would but observe them. Their Destruction in the Previous Causes, and Simptoms, and Tendances to it, before there is Destruction in the Event itself, and Absolute Accomplishment of it. And so he does it also (as I hinted before) in the mouths of his Prophets and Ministers; who threaten it, and give warning of it. And also, in the hearts and spirits of men themselves.

Which should therefore teach us to hasten it, and to give heed unto it. Despise not God's Gracious Hints and Admonitions of Judgment before hand, for fear lest we be overtaken with them before we are, as it was with those in the days of Noah, in the Deluge of Waters: And as it were with those in Sodom and Gomorrah in the Destruction of Fire and Brimstone. The word Will is a word of Premonition; that is the first.

Secondly, He will: It is a Word of Procrastination. It is a Speech of Delay, and present Forbearance. God cuts off impenitent Sinners; but he does not do it presently, but after some temperate Indulgence towards them. As he gives them warning, so consequently he gives them time, if they will make a right Use and Improvement of it. Thus we know he did with the old World; Gen. 6.3. The Lord said, my Spirit shall not always strive with man, for that he also is flesh: yet his days shall be one hundred and twenty years. God is slow to Anger, and consequently, slow to Judgment: Which his Work, but his strange Work; his Act, but his strange Act.

This is a Ground likewise for our slowness to the provoking of him. If God be so slow to punish, we should be as slow to sin; and not abuse his Long-suffering and Patience in this particular: but rather, hereby be lead to Repentance, which is the proper use and improvement of it; as it is in Rom. 2.4. Despisest thou the riches of his goodness, and forbearance, and longsuffering; not knowing that the goodness of God leadeth thee to repentance.

But yet Thirdly, It is a Word of Resolution. It is that which he hath fully purposed and determined to do in Conclusion. God will not be always Willing; he will be at last Doing, and reducing his Will into Act and absolute Execution: Which is that which is here further intimated in this Expression He will do it; and none shall hinder him, and keep him from it. Thus Job 9.12. Behold, he taketh away: who can hinder him? and who will say unto him, what doest thou. And so in Job 23.13. He is in one mind, who can turn him? and what his soul designeth, that he doth. He will, in regard of his Unchangeableness: None can alter him from his Purpose. And He will, in regard of his Powerfulness: None can restrain him of his Purpose; For who hath resisted his Will. This is here especially to be understood, after all means which he hath used for reclaiming them; and all to no purpose. As long as there is any hope of Repentance, and Amendment, and Resignation of People's Lives; so long God seems to be in some doubting and disputing with himself, whether he had best to destroy them or no: How shall I give thee up, Ephraim? how shall I deliver thee, Israel? how shall I make thee as Admah? how shall I set thee as Zeboim? my heart is turned within me, my repentings are kindled together: Hos. 11.8. But when they once prove to be incorrigible, and past hope of being anything better, then he comes to I will; and that as a word of Peremptoriness, and full Resolution.

And this for the Nature of the Judgment. The Lord will cut off.

The Third is, The Subject of it, or the People involved in it; and that is Israel. If it had been from Egypt, or Assyria, or Edom; such Nations as were not only Strangers, but Enemies to God; the matter had not been so great. For the Lord to cut off such as those, it might have appeared to be no great wonder: For, If a man find his Enemy, will he let him go well away, says Saul himself to David, 2 Sam. 24.19. But for Israel, which was God's own special and peculiar People; and whom himself had made choice of above all other Nations of the World: For the Lord to cut off such as those; this was strange and remarkable: Yet this is that which we may here observe, and take notice of in this present Scripture: The Lord will out off from Israel his vineyard, his inheritance, his pleasant plant, his peouliar treasure: He will not spare or indulge these, but in these Circumstances will cut them off. This is the sad Nature and Condition of Sin, that it does frustrate all kinds of Privileges which any People are capable of, as to the exempting them from God's Afflicting Hand. If Israel shall provoke God by their Impenitency and Obstinacy against him, even Israel shall be punished and cut off by him: He will not forbear, even, such as those in such conditions.

Nay, sometimes he will proceed so much the rather and the sooner against them. Judgment shall begin at the house of God, as it is in 1 Pet. 4.17. And you only have I known (says God) of all the families of the earth, therefore I will (be sure) to punish you for your iniquities: in Amos 3.2.

Therefore let none bear themselves up by such things as these, as to hearten them and encourage them in sinning; as to cry with them in Jeremy: Templum Domini; The Temple of the Lord, the Temple of the Lord, the Temple of the Lord are those; Jer. 7 4. that is, to trust to their mere relation which they stand in to God, as Members of the Visible Church, and Partakers of the Outward Means and Ordinances, and such like things as these; for these will not defend them in their sinning against God's Visitations nor Destructions of them. The Lord will cut off from Israel, &c. That is the first Particular in this second General, viz. The Denunciation of the Judgment.

The Second is the Extent of it; and that we have expressed to us in a double Metaphor: the one from the nature of the Head and Tail; and the other from the nature of a Tree, in the Branches and Roots: Both of them coming to one and the same purpose. Whereby we have signified to us the Universality and Impartiallity of this Destruction which is here threatened. It shall be of so general an Extent, as to reach to all sorts of Persons, High and Low, Rich and Poor, Great and Small; to one as well as to another.

But yet, for Order's sake, we will speak distinctly of each, and begin first with the former; which is the Metaphor taken from a Body in the Head and the Tail. Under this Resemblance (first of all) we have declared unto us the Generality of the Persons which are here threatened with final Abscision or cutting off. It shall extend even to such as these. Head and Tail, in the sense and use of Scripture, are sometimes the Expressions of Superiority or Inferiority of Conditions; the one being an Emblem of Preferment, the other of Disparagement. Thus we find them to be taken in Deut. 28.13. where Moses speaking to such an one as is careful to keep God's Commandments, he thus expresses it: The Lord shall make thee the head, and not the tail; and thou shalt be above only, and shalt not be beneath: Where the later Expression does seem to interpret the former: Thou shalt be the Head; that is, thou shalt be above, and in degrees of Honor and Dignity: And not the Tail; that is, not beneath, and in places of Servitude and Subjection. And so again, in Vers. 44. of the same Chapter; speaking to one who refuses to keep God's Statutes, he says this to him: The stranger that is within thee shall get above thee very high, and thou shalt come down very low: he shall be the head, and thou shalt be the tail. So that by the Head and the Tail is meant the High and the Low; such Persons as are in a state of Advancement, and such Persons as are in a state of Abasement: both one and the other.

We may reduce it by way of Explication, to a threefold Rank still.

First, Of Age; and so Head and Tail, that is, Old and Young.

Secondly, Of Estate; and so Head and Tail, that is, Rich and Poor.

Thirdly, Of Place or Authority; and so Head and Tail, that is, Governors and Governed, Magistrates Ministers, People and those who are subordinate and in subjection to them.

When God says here, that he will cut off from Israel Head and Tail, he threatens in case of their Impenitency and Persistence in Sin, the Extirpation of all these Ranks and Conditions of Men.

First, In point of Age; Old and Young. He will cut off these. The Ancient, he is said to be the Head, in the Verse immediately following: And so, by proportionable Opposition, the Young are the Tail. But both in case of Obstinacy and Perverseness of Carriage, exposed to God's destroying hand. Age in its Nature is such as calls for great respect; and therefore in the same Place joined with Honorable; the Ancient and the Honorable: The hoary head is a Crown of Glory, if it be found in the way of righteousness: Prov. 16.31. Therefore the Lord had so much respect for such Persons, as he gave a Commandment in particular about them; Levite. 19.32. Thou shalt rise up before the hoary head, and honor the face of the old man. But yet Age, where it shall degenerate into Wickedness, it becomes obnoxious to Judgment: When these who are old in years, shall withal, become old in Sin, and confirmed in the custom of Evil Doing; their hoary head shall not save them, nor their gray hairs be a security to them. The Lord shall cut off from Israel the head; that is, him that is mighty.

And So the Tail; even him that is young also: God threatens to cut off this likewise. Those which are young, there is somewhat in them inviting to tenderness and compassion from the tenderness of their condition; as also, from the hopefulness of Succession. Such as these may continue in the World, when others have left it, and are in their Graves. Yea, but if these grow naught, and wicked, and loose, and licentious, and incorrigible; there is no hopes for them neither, that they should escape God's Destroying Hand; but shall so much the sooner be cut off by it, as the greater punishment to that Nation whereunto they belong. Because when the young ones are destroyed, there's no likelihood for a succeeding Generation. And this is that which is threatened expressly even here in this Chapter the 17th verse of it, the next but one following the Text, Therefore the Lord shall have no joy in their young men, neither shall he have mercy on their fatherless and widows, for everyone is an hypocrite, &c.

And thats the first Branch of Explication, as it refers to Age, Head and Tail, that is, Old and Young.

The Second is as it refers to Estate, Head and Tail, that is, Rich and Poor: This is another explication which may be well fastened upon this expression: For Rich and Poor are as much distant one from the other, as those two. Those who are rich may very well be called the Head, from that privilege which they have in the World. And those who are poor may as well be called the Tail from that dependence which they have upon them, and inferiency to them, together with that scorn, and contempt, and reproach which is now and then put upon them; when the Lord threatens even such as these also in case of Impenitency: in either Head or Tail.

First, The Rich, he will deal with them, and their wealth shall not secure them from the Judgment of God. Those who abound in wealth and withal abound in sin, they shall consequently abound in punishment, and there shall be no escape for them. When God comes to punish any People for the sinfulness and wickedness which is amongst them, this shall be no defense unto you. Riches avail not in the day of wrath, Prov. 11.4. And in Ezek. 7.19. They shall cast their silver in the streets, and their gold shall be removed: their silver and their gold shall not be able to deliver them in the day of the wrath of the Lord: they shall not satisfy their souls, nor fill their bowels; because it is the stumbling-block of their iniquity. Therefore the Apostle James does upon this account denounce a most heavy woe to such persons in Jam. 5.1. &c. Go to now ye rich men, weep and howl for the miseries that shall come upon you: your riches are corrupted, and your garments moth-eaten, your gold and silver is cankered, and the rust of them shall be a witness against you, and shall eat your flesh as it were with fire: Ye have heaped up treasure for the last days.