One Hundred Select Sermons

SERMON XXXVI.

IN the Text itself there are two General Parts considerable.

First, The Report itself. And

Secondly, The Author or Maker of this Report.

The Report itself; that is expressed in these words, There is no peace to the wicked.

The Author, or Original of this Report; that is in these, Saith my God.

We begin in order, with the first of these Parts, viz. The Report itself; There is no peace to the wicked. Wherein again, two Branches more.

First, The Persons mentioned.

Secondly, The Condition of those Persons.

The Persons mentioned, they are the Wicked.

The Condition of these Persons is, that there is no Peace unto them.

First, To speak of the Persons which are here mentioned; and they are the Wicked. Wicked is a large Word; and of great extent; and accordingly, deserves to be explained by us, how it is understood here in this place. We may take it, if we please, according to these following Explications.

First, Open and Profane Atheists: Such as live in all manner of Sins, of what kind and degree soever; Drunkards, Swearers, Whore-masters, Blasphemers, and the like; such as give themselves over to Lasciviousness, to commit all Uncleanness with greediness: which are not ashamed of their Miscarriages, but rather boast and glory in their Shame; Profess and make a Trade of Evil; and declare their sin as Sodom, and hide it not; as the Prophet elsewhere speaks of them. Such as these are plainly the Wicked, and so acknowledged in all men's Apprehensions; and so do very properly come under this Censure in the Text, as having no Peace unto them. They have nothing to do with Peace, nor it with them: Destruction and misery are in their ways, and the way of peace they have not known; there is no fear of God before their eyes: as it is expressly declared of them, Rom. 3.17.

Secondly, Close Hipocrites; who carry it fairly and smoothly to the World, but yet do give themselves liberty in secret and hidden Abominations: Which hide iniquity under their tongue, and keep it still within their mouths; as Job speaks: Which have a form of Godliness, but deny the Power of it: Which profess Religion, hear the Word, receive the Sacrament, partake of the Ordinances; and in the mean time, together with it, have their unlawful and unwarrantable Excursions, their private Haunts, their secret Fraud, their sinful Retirements. Such Persons as these, whatever they may think of themselves, or others may think of them; yet they are no better than the Wicked, and come within the number of those Persons which are here mentioned in the Text.

Thirdly, In one word, All Carnal and Unregenerate Persons, which are as yet in the State of Nature; not converted, or effectually called, and brought home to God, nor having his Grace wrought in their Hearts. They are, in a sense of Latitude, the Wicked, and so looked upon in God's Account. Whosoever aro not the Righteous, they are the Wicked; there is no Mean between them: Whosoever are not the Children of God, and born of him; they are for the present the Children of the Devil, and belong to him; as the Apostle John seems to carry it in the third Chapter of his first Epistle: Those who are Strangers to God are enemies, and have no share in true peace; being so far forth in the very gall of bitterness and in the bond of iniquity: As Simon Peter said of Simon Magus, Act. 8.23. And so much may be spoken of the first Branch in this first General, viz. The Persons mentioned; The Wicked.

The Second is, The Condition which is here expressed of these Persons: And that is, that there is no peace unto them: There is no peace to the wicked. When it is said, There is no peace to such Persons, we are to take it in the fullest Signification: And that is twofold; Whether of a State of Peace, or of a Spirit of Peace. No Peace, that is, no Peace of Condition. And, No Peace, that is, no Peace of Mind. Either, or both of these are to be understood by this Expression.

First, Take it as to the State or Condition; There is no peace to the wicked in this sense. There is a Difference and Variance betwixt them and all others else whatsoever, with whom Peace is desirable.

First, As to God himself, which is the Main and Chief of all; and who is the God of Peace. There is no Peace to them with him: But as they are Enemies to him, so is he to them, so remaining; and does bid Defiance to them, and does fight against them. As there is no Agreement between them in their Dispositions, they are altogether unlike to God, and he to them: So much also following thereupon, as there is no Agreement neither in their Affections; but Enmity and hatefulness rather.

Indeed, we must add this by way of Concession, and further Explication.

First, That God does often times for a long time spare and forbear them, and does not presently proceed to the inflicting of his Judgments and Punishments upon them. The Lord does exercise a great deal of Patience and Long-suffering towards Wicked Men; not suddenly taking the advantage of their Miscarriages and Provocations of him: But yet, this does not argue him to be therefore at Peace with them, or they with him. For, though he doth not punish them presently, yet he punishes them at last; and in due time shows the sad Effects of his Wrath and Displeasure against them, which he inflicts upon them. God's Forbearance of punishing of Wicked Men is so far from being an Argument of his Favor and Good Will towards them, as that indeed, it is rather an Argument of the contrary. It is not an Effect of Peace, but a Symptom of Wrath. He forbears for a while, that so afterwards he may more heavily fall upon them; which, from thence he takes occasion to do.

Secondly, God does also sometimes not only forbear to punish such Persons, but also heaps many Outward Comforts and Blessings upon them; of Health, and Wealth, and Honor, and Peace, and the like: And yet this is no Argument of their being at Peace with him neither. They may have Peace in regard of the World, and yet not have Peace with God for all that: He may be still an Adversary and Enemy to them, even in their greatest Prosperity: And so indeed he is. Wicked Men they have God for their Enemy and Adversary in all Conditions whatsoever: Yea, in the least that are or can be, as to outward Respects and Appearances. As it is in Psal. 5.4, 5, Thou art not a God that hath pleasure in wickedness, neither shall evil dwell with thee. The foolish shall not stand in thy sight; thou hatest all the workers of iniquity.

The Ground of all is this. Because Wicked Men indeed are Enemies to God, they oppose and fight against him; therefore he must needs hate them. If a man find his enemy (as it is said) will he let him escape? Thus are all Wicked Men to God; they are Enemies to his Crown, and Dignity, and Sceptre. Those, mine enemies, says Christ, that would not I should reign over them. Wicked Men, they oppose God in everything which is dear unto him: In his Providence, in his Ordinances, in his Truth, in his Children. They do labor, as much as in them lies, to cross him in his greatest Designs and Ends which he propounds to himself: And can we think then, in the mean time, that he should have any favor for them? Or they Peace with him? Surely no, by no means: He must needs loath them, and abominate and detest them; as indeed, he does.

This is a very grievous thing, if it be duly considered; To have no Peace with God. And there are two things which make it so: The one is their Privative Inconvenience, in that it hinders them of so many Blessings and Comforts, which otherwise they might enjoy. There is Lucrum Cescans. And the other is the Positive Inconvenience: in that exposes them to so many Evils and Mischiefs, which otherwise they might avoid. There is Damnum Emergens.

First, Not having Peace with God, it hath a Privative Inconvenience with it, as it restrains Men of a great deal of Good and Comfort which they might otherwise partake of. This is often times in the World a Ground for the desires of Peace betwixt People and People: The Commodities which they might receive by them. As in Act. 12.20. It is noted of the Tyrians and Sydonians, as a reason for which they so much desired Peace with Herod; because their Country was nourished by the King's Country. Where any have Dependance upon others, as to the Conveyance of any Good unto them, their Peace is desirable of them; and it is an unhappiness to be deprived of it in that regard. Now, this is the case here betwixt Wicked Men and God: Because they have no Peace with him, therefore they cannot so confidently expect any good thing from him. The bestowing whereof upon them seems to be laid in this his Peace with them. When they come to ask any such things as these of him, he will be ready in such cases to deny them; and bid them to go to the God's whom they have served; as he did sometimes to the Israelites, Judge. 10.13, 14. That is one thing, viz. The Privative Inconvenience.

The Second is the positive inconvenience, as it exposes to all kind of evils and mischiefs, which might be otherwise avoided. Those that are not at peace with God; there's no evil comes amiss unto them, but is such as may light upon them: They are in jeopardy every hour, as the Apostle in another sense of himself. Where there is not Peace with God, there is Wrath, and his wrath is very heavy where it lights. As God is the best Friend, so he is the worst Enemy, and there's no enduring of him in such a case as that is, Who knoweth the Power of thy Wrath. It is a fearful thing to fall into the hands of the living God. And thus are all those apt to do who are at variance with him. He will not spare them in the day of his anger; but will heap all his Judgments upon them, till he has consumed them. And thats now the first illustration. There is no Peace to the wicked, namely, no Peace to them with God.

Secondly, There is no Peace to the wicked, that is, No Peace to them with Men neither: They please not God, and are contrary to all men, as it is said concerning the Jews, 1 Thes. 2.15. Wicked men they have neither peace with those that are good nor with those that are evil, and as bad as themselves. Though they agree in their general Principles, yet they do not agree always in their particular interests and dispositions, one towards another, yea and even there where they seem to agree and accord, yet they do not so in good earnest. Take it betwixt Nation and Nation, State and State, one People and another: where there's wickedness abounding in both, or in either, there cannot be true peace, at least which hath any lasting or continuance with it. The work of righteousness is Peace, and the effect of righteousness is quietness and assurance forever, and that exclusively, as we have it in Isaiah 32.17.

And this Second Instance which we are now upon, it is grounded upon the First. Therefore it is that wicked men have no peace at all with men, because they have no peace indeed with God, who is the Author and giver of Peace, who fashioneth men's hearts alike, and makes them to be of one mind, both in an house and everywhere else; so that those which break with him, they cannot have any perfect correspondency with any other whatsoever. The Apostle Paul when he would obtain peace for his beloved Thessalonians, How does he go about to procure it? namely, by Praying to God for it, that he would bestow it upon them: The Lord of Peace himself give you Peace always, by all means, 2 Thes. 2.16. Thereby signifying that theres no peace to be had, but only from him: And therefore those who are at variance with him, they must needs be deprived of it. When a man's ways please the Lord, he will make his Enemies to be at Peace with him: where they do not, he will make his Enemies to be his Enemies more, and his very Friends themselves to be also his Enemies.

Thirdly, There is no Peace to the wicked, that is, no peace to them neither with other Creatures. It is the Promise which we find to be made to a Gracious person, That he should be at league with the stones of the Field, and the beasts of the Earth should be at peace with him. But this is that which is denied to wicked and ungodly men, they have no peace in such a sense as this, which is belonging unto them. All the Creatures are ready to stand up to avenge the quarrel of their Creator upon them, whom such persons are at variance withal, as we shown before: And so they have no peace with them. We know here by the fall of man, as the Creatures themselves are subject to vanity; so they can also to be hurtful and pernicious to the sons of men, who have thereby lost the Primitive Authority, and Dominion over them, and are now become in a manner Subject unto them: And this in wicked men especially holds in its full vigor and force, who have a special share in this curse, of all others besides. As for those who are good, either they are preserved from the Creatures hurting them, or that hurt which they receive from them is sanctified to them for good, in which sense they may be said so far forth to be at peace with them: But for wicked men it is no such matter: They are subject to all the inconveniencies that may be from them. The Fire, and the Water, and the Air, and the Earth, all the Elements conspire against them, and they are in no safety or security from them: But if they escape the evil of the one, they are ready presently to be surprised with the other, and that in the most dreadful and disadvantageous circumstances that can be imagined. And so much may suffice to have spoken of the First Explication, in which there is no Peace to the wicked. By taking it in the state of Peace, in reference to their condition, there's no peace to them so.

The Second is by taking it for the Spirit of Peace, and in reference to the words. There's no Peace to them thus neither: wicked men they have no true Peace in themselves: this is another sense of those words, and it seems to agree very much with the context, in the verse immediately preceeding, where we find it expressed thus, The wicked are like the troubled Sea when it cannot rest, whose waters cast up mire and dirt, which seems to deny them that calmness and peaceableness of mind and soul which were desirable in them: this is that which they want. And there are two things again, which seem also to be implied in this. First, There's want of Peace, as it is a Grace. And Secondly, There's want of Peace, as it is a Privilege, There's no Peace to the Wicked, that is, they have not that meek disposition which is desirable in them, And there is no Peace to the Wicked, that is, they have not that comfortable disposition, which is desirable of them.

First, Take it for the Grace of Peace, And there is no Peace to the wicked, thus, Peace it is a fruit of the Spirit, namely, as Sanctifying, and so we find it to be made, Gal. 5.22. The fruit of the spirit is Love, Joy, Peace. Hence also the Apostle James, speaking of that wisdom which is from above, says it is first pure, then peaceable, gentle, and easy to be entreated, &c. Now this I say, among other things, is that wherein wicked men are failing: As they are destitute of many other Virtues and Graces besides, so amongst the rest, of this Grace of Peace which is failing in them. They are not of quiet and peaceable spirits, but rather the contrary. Therefore they are said to be like the Sea, which in a Storm casts up mire and dirt: Even so do wicked men in their Passion cast out filthy and unbeseeming expressions.

This it hath a twofold ground or Foundation for it.

First, The General Corruption of nature which does prevail and bear sway in them. Corrupt nature is unquiet, and full of Commotion: Where there is envying and strife, there is confusion and every evil work. Now, this is that which men are naturally prone to. The Spirit which is in us, namely, in our Natural Consideration; it lusts to Envy. Now, that excludes and keeps out Peace.

Secondly, There is Satan also, ruling in wicked Men: The spirit that works in the children of disobedience: And he is a quarrelsome and contentious spirit that hath no peace in him. And so it is with those likewise, who are Members of him: As Cain, who was of that evil one, and slew his Brother; as the Apostle John applies it, in 1 Joh. 3.12. Those who are acted and carried by the Devil, they must needs be Strangers and Enemies to Peace.

And thus of Peace, as it may be taken for the Grace of Peace. There is no Peace in the minds of wicked men; as it is considerable in that Exception.

But Secondly, Take Peace as a Privilege: And there is no Peace in the minds of wicked men, considered as such. Wicked men have no calmness or tranquility of mind in themselves. No Peace; that is, no Peace of Conscience, or Inward Man. Wicked and Ungodly Persons, they know not such a thing as this is, nor what belongs unto it. Indeed, they may have that sometimes which is a resemblance of it, and which is somewhat like thereunto. They may be for the present quiet, and unmolested, and untroubled in themselves: But yet, in the mean time, they have no true or real Peace for all that: And that because it is not rightly grounded or bottomed in them; which is the main of all. The Peace of wicked men, it is not from the Removal of Danger, but from the ignorance and insensibleness of it: therefore they are at peace and undisturbed, because indeed, they do not see or consider the great danger in which they are. But this is no Peace to speak of, because it is such as is not likely to hold out and continue; but will sooner or later manifest and discover the Insufficiency of itself: Yea, and break out in greater trouble and perplexity of Spirit afterwards. As a Sore which is only skinned over, and so not perfectly healed; it breaks forth afterwards more violently than before: Even so it is also without Conscience. There is the same inconvenience in both.

There are divers things in Wicked Men, which do sometimes occasion Peace unto them, in the appearance and resemblance of it: Which yet are no Grounds of any true Peace indeed.

As First, Outward Property and Success here in the World. Their Peace is sometimes founded on this; as thinking that God does certainly love them, and is well pleased with them, and will bestow Heaven hereafter upon them; because he is pleased to follow them with such things as these are. But this hath no good Bottom with it; nor hath any true Ground of Peace in it, if it be duly and rightly considered. God may follow Men with many Temporal Comforts, and yet deprive them of his Eternal Blessings; which are the greatest Rewards of all.

Secondly, Some good Duties which are perform-and practiced by them: they lay their Peace also in these. The Outward Exercises of Religion, or some Acts of Charity and Benificence. They place their Peace sometimes also in these: not, in the mean time, considering the Principle from whence they came in them, or the Manner which is observed by them, or the End which puts them upon them; besides the manifold Corruption which is mingled by them.

Thirdly, The Opinion of Others, and the good esteem which they have of them. This is another Foundation to them, but as weak as any of the rest; as being subject to a great deal of Mistake and false Apprehension, and often times failing of truth. Thus Wicked Men have no Peace in the midst of all the false Glosses and Apprehensions of Peace which are upon them; as being such as in time do but deceive them.

And So, Now I have done with the first General Part of the Text; which is, The Report itself, expressed to us in these words; There is no peace to the wicked.

The Second is, The Author or Maker of this Report: that we have in these words, Saith my God. Where again, two words more.

First, The Word of Eminency. And

Secondly, The Word of Propriety.

The Word of Eminency, God.

The Word of Propriety, My God.

First, For the Word of Eminency; God. It is he that says it. Thus saith the Lord, as we have it also in the parallel Scripture; Isa. 48.22. It is fastened upon him. It is a matter of great consequence and importance in any report or tidings whatsoever, who it is that is the first Author and Raiser of it: the Original, from whom it proceeds. Now this, as to the present business in hand, is God himself: which carries the greater weight with it, and makes it to be so much the more observable to those to whom it is brought. Men are apt, for the most part, when they hear of such tidings as these are; The Denunciation of God's Judgments against Sins and sinful Persons; to think that this is nothing else but the Conceit and Device of Men, and that which they framed to themselves; spoken sometimes out of Envy, and Hatred, and Ill Will, and the like: But have no other 'Bottom for them. Now, in opposition hereunto is it here said, saith my God. And so, frequently also, in other places: The Lord hath said it, and, The Lord hath spoken it; This is the word and burden of the Lord.

It is that which God hath said in all the Kinds and Specifications of Saying: He hath said it; that is, He hath decreed it. It is a word of Counsel: God that doth not change. And, He hath said it; that is, He has declared it. It is a word of Truth: God that cannot lie. And, He hath said it; that is, he hath effected it. It is a word of Power: God, that cannot miscarry. There are all these Sayings in it, for the further Illustration of it to us.

First, He hath said it; that is, he hath decreed it. It is a word of Counsel: God that does not change. He hath past this Irrevocable Sentence upon all wicked persons so remaining, that there shall be no peace unto them: Neither Peace of State, nor Peace of Mind; neither Peace with his own Majesty, nor Peace with other men and Creatures, nor Peace with themselves and their own Consciences. It is the sad and fatal Doom which is fallen upon them, and belonging unto them.

Secondly, He hath said it; that is, He hath declared it. It is a word of Truth: God that cannot, nor will not lie. Men, they many times speak as they would have it, whether the thing be true or false; speak out of Humour, and Fancy, and Prejudice, and such things as those: speak by Rote, and by Guess, and by Conjecture, and by Mis-report. Yea, but whereby now, it is God that says it, there is no fear of any of these in it: And he hath said it fully and at large, he hath abundantly declared it, he hath said it by his Spirit in the Conscience, and he hath said it by his Spirit in the Scripture. We cannot turn a Leaf in the Book of God, but we find such a Truth as this is written, even in Capitol Letters; so that he that runs may read it,

Thirdly, He hath said it; that is. He hath effected it. It is a word of Power: It is God that cannot miscarry; that sits in Heaven, and does whatsoever he pleases. He hath said it in the voice of his Providence, and the things which he does in the World. These do, in conclusion, speak thus much; that There is no Peace to wicked men. Whatever they may say to themselves in their own private Imaginations, or whatever others may say to them or for them, in a way of flattering and soothing up of them; yet the Lord, he hath every way said it, that there is no peace belonging unto them: And his saying is more than the saying of all the rest of the World besides.

So much for the Word of Eminence which is here exhibited, and that is God.

The Second is, A word of Propriety, which is My; Saith my God. This is added by the Prophet Isaiah, to make it still so much the more Emphatical, and fuller of Weight; and that, as some account, of his own knowledge of it to be so: For, whilst he had said, that God himself said it, it might perhaps by some have been demanded, how he came so well to know it? To this he answers; It is my God, the God whom I serve as his Minister, the Prophet of the Lord, and the God whom I have Communion withal as his Servant, the Beloved of the Lord; It is he that hath said it by me and to me. Those who are God's Servants, and who have more intimate Acquaintance with him; they have the discovery of many Truths unto them, which are concealed from other Persons: The secret of the Lord is with them that fear him, to show them his Covenant: Psal. 25.14. And The Lord God will do nothing, but he will reveal his secrets to his servant's the Prophets: Amos 3.7.

And thus we have both parts of the Text laid open before us; both in the Report itself, and the Author of it. There is no peace to the wicked, saith my God.

That which remains now behind is the Improvement of both these Truths, in a word of Profitable Application. And there is very good Use which may be made of both by us.

First, It serves to awaken all wicked and ungodly persons, and to make them sensible of the Condition in which they are, it is that which they always are not; neither do they see how it is with them, as being apt very often to speak Peace to their own Souls, where there is but little cause for it. But we see here the Censure which the Holy Ghost himself gives of them, and the Doom which he passes upon them; whilst he says, There is no peace unto them. Not Peace in any way, or kind, or respect whatsoever.

The word Peace is commonly taken two manner of ways; both in the Generical sense, and in the Specifical.

According to the Generical sense, so it does denote all kind of Good at large; which especially, in the Hebrew Language, is expressed by the name of Peace.

According to the Specifical sense; So it does denote in particular a Tranquility, whether of Mind or Condition, as we have formerly explained it.

Now, which way soever we take it, it is here denied to wicked men, as not belonging unto them. And in the later Exception more directly.

And this is true also, whether we take it upon a National Account, or upon a Personal.

First, Take it upon a National: No peace to the wicked here, as that which may be matter of Amazement and Astonishment to them. We know how sensible we have been of late, of the Miseries and Extremities of War; and so consequently, how desirous of Peace, and glad for it. But alas, if we go on in our Wickedness, (as there is little appearance to the contrary) all the Peace which at present we enjoy, will signify but very little unto us, or nothing at all: For either the same Evil will break out again; or else, some other as bad, or worse, will come in the stead of it. Where there is not Peace in the Foundation of it, there can never be Peace in the Superstructure: And, where there is War in the Causes of it, there will be at last War in the Consequents. What is the Foundation of Peace? It is, as I said before, Righteousness, and Justice, and Piety, and the Fear of God. What is the Cause of War? It is Sin, and Wickedness, and Profaneness, and Debauchery of Conversation. This the Apostle James has expressly declared unto us; Jam. 4.1. From whence come wars and fightings among you? come they not from hence; even, from your lusts that war in your members? Lust is the Cause of War, both in reference to Man, and to God: In reference to Man, as managing it; and in reference to God, as provoking it. Therefore it is, that God sends War upon People, for the Wickedness and Sinfulness which is amongst them. And accordingly, Peace can no further be expected by them, than this Wickedness is removed from them.

But Secondly, Take it also upon a Personal Account; And so, No peace to the wicked. Neither so, as a Judgment upon them. Where God vouchsafes Peace to a Nation; yet, if such and such particular Persons be wicked and sinful in that •• tion, it shall be no Peace to them. Look, as in matter of common and public Judgments, God is able to secure and preserve his Servants in the midst of General Calamities: So that though they be Judgments to others, yet they shall cease to be Judgments to them. So likewise, in matter of common and public Mercies, God is able to declare and exclude his Enemies: So that, though they be Mercies to others, yet they shall not be Mercies to them. There shall be no peace to the wicked; even then when there is Peace to all men else which are round about them. Peace is no Peace unto them, because it tends to the further hardening and confirming of them in their sinful Courses, makes them more secure and presumptuous; and so a great deal nearer to Ruin and Destruction than ever before. This is the fruit of it to them.

This therefore in the Second place, and as a further Improvement of this present Observation by us, serves to show us the difference betwixt the Wicked and the Righteous; betwixt those which are the Children of God, and those which are not. As for those who are God's Children, and such as fear him; there is great peace belonging unto them: For as much as they are the Children of God, they are consequently the Children of Peace; which is their proper Portion and Inheritance. And so the Scripture itself signifies to us in other places: Thus, Psal. 119.165. Great peace have they which love thy Law and nothing 〈◊〉 •• end them. So, Isa. 54.15. Speaking to the true Church of God: All thy children shall be taught of the Lord, and great shall be the peace of thy children: Mark the perfect man, and behold the upright; for the end of that man is peace: Psal. 37.37. And Isa. 26.3. Thou wilt keep him in perfect peace; whose mind is stayed on thee, because he trusteth in thee. This is the Condition of the Saints and Servants of God. But now, as for the Wicked, they have nothing at all to do with Peace; as the Scripture sometimes expresses it, in 2 King. 10.18, 19. And the reason of it is that which is given concerning Jerusalem; Because they know not the things that belong anto their Peace; therefore is Peace hidden from them, and they become Strangers to it.

This will appear to be so, especially in the time of any Trouble or Affliction which happens unto them, or in the Hour of Death and Dissolution. Then there will be a difference and distinction betwixt true Peace and False; betwixt that which is real and sincere, and betwixt that which is feigned and counterfeit. When it will be no longer time for any only, to put a good face upon matters, to put the best side outwards, when their Consciences within them upbraid them, and fly in their faces; as they will be ready to do at such times.

Therefore Thirdly, Let Men take heed of flattering either themselves or others in this particular; especially those who are Ministers? and by their Office, Publishers of Peace. Let them take heed of crying, Peace, Peace, where there is no Peace; and healing the Daughter of God's People lightly, and sowing of pillows under their elbows; as the Scripture expresses it. Where they see any to be wicked, let them take heed of speaking Peace unto them in such a condition: for there 〈◊〉 Peace for them. And God himself (as we shown before) has put another kind of Message into their mouths, as it is here in the Text; There is no peace to them, saith my God. And where God speaks not Peace to any; yea, rather speaks the contrary; there is no Peace to be spoken by them.

And here, by the way, also; we have a Discharge of all faithful Monitors, whether Ministers or others, from that Envy, and Hatred, and Reproach which is cast upon them, for the performance of their Duties in this Particular. When Ministers and the Servants of God come and tell men of their wicked Courses, and declare God's Judgments against their Sins: Men are apt hereupon to lay Load and Imputation upon the Messengers, as if the fault and mischief were theirs: As Ahab calling Micaiah; I hate him, because he never prophesied good unto me. But see here now, what is our Warrant and Apology in this Particular: Namely, it is, Thus saith the Lord: There is no peace to the wicked, saith my God. We speak not of ourselves in this particular; but we speak from him who says it himself, and commands us likewise to say it from him, and in his Name. As Balaam sometime said to Balak (though he did not every way observe it) We cannot go beyond the Word of the Lord our God, to say less or more: Numb. 22.18.

Fourthly, Here is a Remedy against Envy in God's Children, against wicked Men. It is that which sometimes they are subject unto, through the Corruption of Nature, which is in them. As David confesses of himself, Psal. 73.3. I was envious at the foolish, when I saw the prosperity of the wicked. He was ready to think that they were in a better condition than he. But how does he cure himself of this Distemper, and correct this Mistake in him? Namely, by a due Consideration of this Point in the Text; that There is no peace to the wicked: No Peace in conclusion, whatever there might seem to be for the present. When he went into the Sanctuary, then he understood their end: That God did set them in slippery places, and cast them down to destruction: That they were brought to desolation in a moment, and utterly consumed with terrors: Psal. 73.17, 18, 19. And so, Psal. 92.6 7. A brutish man knoweth not, neither doth a full understand this: When the wicked spring as the gr • ss, and all the workers of iniquity flourish, it is, that they should be destroyed forever.

Lastly, Let this be an Argument to dissuade men from the ways of Wickedness; and to persuade them to take such Courses as may best tend and conduce unto Peace. Seeing There is no peace to the wicked, who would then willingly remain in the number of such persons as these? and not rather depart from them, and forsake them as soon as might be? That which causes men commonly to make too bold with Sin as sometimes they do, is because they do not think of the Evil and mischief which attends upon such Courses. But, as it is noted of that insolent and presumptuous Peson in Deutrinomy: They bless themselves, saying, I shall have peace, though I walk in the imagination of mine own hevrt, in adding drunkenness to thirsh: Deut. 29.19. Now, such as these, they are here better informed from this Passage before us; and that even from the Mouth and Determination of God himself, which should have an answerable Influence upon them, Seeing there is no peace to such persons, therefore they should take heed of having to do with such ways. The miserableness of the Condition should be a means to restrain them from the sinfulness of the Conversation: Which is the End that God aims at in the delivering and propounding of such Truths as these are unto them.

And further, It should teach us all to look after true Peace indeed, and in that way wherein it is to be purchased and obtained by us. How may we say is that? Namely, thus.

First, By looking to see our misery, and the true Ground of Trouble to us, and to be attended with that. True Peace, it is a Consequent of fore-going Trouble. Those who are simply at Peace in themselves, and never saw what reason they had of Trouble; they have not that Peace which will afford true Contentment to them. The Peace of God, it is such a Peace as follows Commotion for the most part. It is a Calm that comes after a Storm, and is thereby distinguished.

Secondly, Let us be careful to go to Christ, and close with him; it is he that is our Peace, and our Peace must be founded in him, or else it will be to no purpose. It is he that must pay our Debts, must quit our Arrears, must satisfy God's Justice in our behalf, and thereby procure our Peace: And we accordingly must fasten upon him, that he may do all this for us: Being justiffed by faith, we have peace with God, through our Lord Jesus Christ: Rom. 5.1.

Here is the true Account of it, why there is no Peace to the Wicked; because there is no Christ to the Wicked, they are not Members of Christ: Wicked Men, and therefore they are not Children of Peace, which is laid wholly in him. So then (as I said) the way to Peace is, by Faith to stick close to him. Labor to get into Christ, and to be incorporate Members of his Body; and then Peace will surely follow thereupon, as the proper effect and result of it.

And further, Thirdly, Being made Members of Christ, let us labor to walk worthy of him, and answerable to him; that so we may the better keep up and preserve this Peace in ourselves: For as there is no Peace or Safety to those who are absolutely wicked, so there is no Peace neither in its Perfection, in a degree, to those who are but remissly good. There is no such way to Peace as Vigilancy, and a narrow Watch over our Hearts and Lives. This will keep us in Peace, and this Peace will keep us again; as the Apostle intimates as much to us, in Philip. 4.7. The peace of God which passeth all understanding shall keep your hearts and minds in Christ Jesus.

Whereas on the other side, if we walk loosely, we shall walk uncomfortably, and have Peace in neither of those Exceptions which I have formerly mentioned: Neither outward Peace, nor inward Peace; neither National Peace, nor Personal Peace; neither Peace of State, nor Peace of Mind; neither Peace with God, nor Peace with Men; nor Peace with the Creatures, nor Peace with ourselves. This is that which is declared to us as a most certain and undeniable Truth to be received by us: With which I will conclude as I begun; There is no peace to the wicked, saith my God.

SERMON XXXVII.

IN the Text itself there are Two General Parts Considerable. First, The Place or State itself here mentioned. Secondly, The Persons Adjudg'd and Condemn'd to this Place or State. The place or State itself, that is here signified to be Hell. The Persons adjudged to this place, they are the Wicked, and all the Nations that forget God.

We begin first of all with the First of these Parts, viz. The Place or State itself, which is here signifi'd to be Hell. The Hebrew word sheol, which is here translated Hell, it is sometimes put for the Grave, and so very frequently used in other places of Scripture, but here in this present Text it cannot be so understood of us; forasmuch as what is here spoken, it is declared as proper and peculiar to wicked men for the punishment of them; whereas the Grave it is common to all persons indifinitely whether good or bad. Therefore taking it as our own Translation does here render it, and thats in Hell, we shall so take notice of it. According to which notion of it, it does signify the Place or State of the Damned, whether devils or men, that is to say that horrible Dungeon, which in Scripture is represented by utter darkness, blackness of darkness, everlasting, darkness: weeping and and wailing gnashing of Teeth: the worm that never dieth, and the fire that never goes out. That such a thing as this indeed is very clear from sundry places of Scripture, which we must deny, if we do not grant, we cannot acknowledge the Scriptures and not acknowledge such a thing as Hell, which is so abundantly declared in it. Thus in Matth. 5.22. we read of Hell fire, in Matth. 10.28. of the Destroying of Body and Soul 〈◊〉 Hell. In Matth. 23.33. of the Damnation of Hell, &c.

Thus (to speak distinctly of it) does consist of two Branches which do constitute it and make it up. The one is that which we call the Punishment of Loss, and the other is that which we call the Punishment of Sense. The Punishment of Loss: First of all, to take notice of that: Now that is an Eternal privation of the Blessed and glorious presence of God, and of all the Joy and Comfort, and happiness that is attending thereupon. Look how much sweetness and incomparable contentment there is in the constant vision and fruition of God, whom to know is Life Eternal: so much answerable misery there must needs be in the Exclusion and Exemption from it. Every thing being so much grievous in the disappointment, as it is comfortable in the enjoyment. We see how it is here in the World, and in the affairs of this present Life; where people are crossed of anything which is amiable or desirable of them, it proves a very great trouble and vexation to them: It consumes them and eats them up with grief. And how much more has it cause thus to do in such a thing as this is, whereof we now speak, to be forever deprived of the choicest and highest good which is to be found in God himself, and in the enjoyment of him. To be deprived of God, and to be deprived of Christ, and of Glorious Fellowship and Communion with him. Thus we find it expressed, 2 Thes. 1.9. who shall be punished with everlasting destruction from the presence of the Lord, and from the Glory of his Power, where these words, from the presence of the Lord, 〈 in non-Latin alphabet 〉 they may be taken two manner of ways, either Effective or Terminative: Either as denoting the cause of their punishment from whence it is produced, or as denoting the matter of their punishment wherein it does consist. If we take it Effective, that is, as the cause of their Punishment, from whence it is produced, so they are punished from the presence of the Lord: that is his Presence, who shall then appear in Glory and Sovereign power for the condemning of them shall be a Terror and Astonishment to them. The very beholding of a Christ as their Judge and perfect Enemy shall be an horror and amazement to them, as the inletter of all Misery upon them. But then again if we take it Terminative or Objective, as the matter whereof there Punishment does consist, so they are punished from the presence of the Lord, that is, they are punished in a banishment from this prescence, which being duly considered is a very great punishment indeed.

And so as for the presence of God himself, and the Glorious fellowship of Christ: so the Fellowship and Communion of all the Blessed and Glorious Angels and Saints, to be deprived of this likewise. This pertains to this punishment of Loss, and has a great deal of misery in it. If People are so much affected as they commonly are here below, with the loss of natural and secular friends here: Parents of their Children, Children of their Parents, &c. What will it be for them to be deprived of their Blessed Company and Society in Heaven, whose company will then be so much sweeter, and free from those infirmities and disparagements, which it is here sometimes mingled with all. Certainly the loss of them in such a case as this is, must needs be very great and invaluable.

The Punishment of loss here mentioned, is farther aggravated from a Threefold Consideration.

First, From the Possibility of preventing it, if there had been care taken about it. Every Loss is so much the more punishing, as it proceeds from a man's own default. Where men have Losses fall upon them inevitably, and unavoidably, and which they could not help, they do bear them so much the more patiently, and with the greater ease and satisfaction. But where they shall think thus with themselves: I have deprived myself of such an advantage through mine own carelessness and neglect, yea perhaps by my own wilfullness and perverseness: here it must needs very much cut them, and go to their very heart. Why thus tis now here in the Loss of Heaven, and the Deprivation of God's Glorious presence and eternal enjoyment of him. It is that which men have brought upon themselves by their own miscarriage. Light is come into the world, and men loved darkness rather than light, in Joh. 3.19. And ye will not come unto me that ye might have life, said Christ, Joh. 5.46. How often would I have gathered thy Children as an hen gathereth her Chickens and ye would not? Luk. 13.34.

Secondly, The Occasion of this Loss, and the way of falling into it, there's a special aggravation from that also. If a man chance to sustain some loss, but have somewhat by it, which is equivalent to it, and which may make it up, it is not commonly so grievous or burthensome to him: but for a man to lose a Pearl for a Pebble, or a Kingdom for a mere trifle, this is very sad and lamentable indeed. Why thus now is the case in this particular, which is People depriving themselves of Heaven for the enjoyment of their base Lusts, excludes themselves from the enjoyment of God, for the pursuit of the vanities of this World, and the pleasures of Sin which are but for a season. What a poor and sorry thing is this? Especially then when they shall come seriously to consider it, and in good earnest to reflect upon it. Oh what an anguish of soul and perplexity must this needs prove unto them!

3. The beholding of others to enjoy that happiness which themselves are deprived of: There's a vexation likewise in that, as we have it expressed unto us in Luk. 13.28. There shall be weeping and gnashing of teeth, when ye shall see Abraham and Isaac and Jacob, and all the Prophets in the Kingdom of God, and you yourselves thrust out. To see themselves thrust out whiles those were put in: this it tormented them, especially such as these might be, according to such and such circumstances considerable in it. It may be such who were meaner than themselves here in this World, such whom they had scorned and despised and trampled on, and abused and wronged. To see such as these now to be exalted and advanced above them: this is that which must needs eat into them. And this now is the first Branch of the Punishment of Hell here mentioned, viz. The Punishment of Loss, consisting in the Privation of the Blessed and Glorious Person of God, with the appurtenances of it to all Eternity.

The Second is the Punishment of Sense, which consists in the unspeakable torments inflicted upon Soul and Body forever and ever. All the Parts and Members of Body filled with anguish and pain: All the Power and Faculties of Soul, filled with horror and destraction from the inexpressible Words of God following upon each of them. Therefore set forth by unquenchable fire, because fire being one of those things which is most grievous to corporal sense is therefore fittest to express and resemble this condition to us. And so by Tophet where the Idolaters did use to burn their children to Moloch, which he is said to have made deep and large, the pile thereof to be fire and much wood, and the breath of the Lord like a stream of Brimstone to kindle it, Isaiah. 30.33. We think it very grievous sometimes to suffer the power of ordinary sickness and diseases here in the World, especially such as they may be, and hence more then ordinary torture in them, the Gout and Stone, and Collick, and such as these; and that but in one Part of the Body alone by itself, but that is very grievous also to have but some common grief troubling and perplexing our minds but for a time: But what is it to have the whole Body miserably tormented in every part, and the whole Soul and Spirit overwhelmed and swallowed up with horror and confusion? This is that which is considerable as belonging to this Place and State of Hell whereof we now speak.

The use which we are to make of this Point thus opened and explained to us, viz. The Description of Hell in both the Parts and Branches of it, is accordingly for our Parts to believe it, and to be persuaded of it. Seeing there is indeed such a thing a thing as this; we should therefore acknowledge it and behave ourselves answerable to it. Indeed there are a great many of People that think it too bad to be true: And have slight apprehensions of it, as they make a mock and scorn of Judgment (as I shown you before) so they make a mock also of Hell: which as I said is one result of it. If so be that mocking would satisfy and serve the turn: But alas! it will not do so. These things are too manifest and evident to be so handled, and to be put off by mocking: However perhaps for a time People may flatter themselves in such courses as these are: But this will not avail always, there will be a Time of Punishment come, when it will be too late to avoid it. And of this Punishment which we now treat of, the Damnation of Hell.

We need go no farther for a proof of it, than to the Consciences of many poor wretches themselves in this particular, which do declare as much as this comes to. For look as there are Beginnings of Heaven and the Anticipation of future Glory, in these comforts and Heavenly enlargements which God's People partake of here in this present World, knowing in themselves that there is in Heaven an enduring substance, as the Apostle speaks to the Hebrews. So there are proportionably the beginnings of Hell, and precurrences of future Misery and Torment, which many People do also feel in their Consciences here upon Earth; and whilst others do scoff at them, are themselves so sensible of them, especiaily so long as they lay not hold on the means of recovery from them. Now therefore let all others learn by their example, and take heed of doing that which they find, lest they find that themselves at last by experience, which they now call in question: For Hell is for them to feel, which at present refuse to believe.

Acknowledge it, and acknowledge it in all the Circumstances and Aggravations of it. For there are many who if they will in some respect grant the thing considered in itself, yet they are ready to deny it in the full Latitude and Extent of it. Think that it is not so grievous and so terrible as some would make it to be, but rather diminish it and take from it. Well, but take heed of that also; for there is more in that than men are aware of. Who as they are not able to conceive of the Joys of Heaven: so neither of the Torments of Hell, which are aggravated especially from the continuance and perpetuity of them, and the constant thoughts and despair of any freedom or deliverance from them, when they are involved in them.

Neither may we think much of such Parts and Duties as these are in the course of our lives: Being such which in their place and season are of singular use and advantage, and do much avail to our future good. It is better to hear of Hell than to feel it. And a good way to keep us from the one, is to close with the other. The more we hear of Hell, meekly and humbly, and submissively with a Spirit of Faith and tenderness, and awfullness, and due obedience, the more easily through the blessing of God shall we be kept from it, and secured from falling into it. That that place and state may not surprise us. And so now I have done with the First General Part of the Text, which is the Place or state itself which is here mentioned, and that is Hell.

The Second is, The Persons adjudged and condemned to the places which are here laid down two manner of ways.

First of all, Comprehensively. And

Secondly, Emphatically.

The Comprehensive, Representation: That is, in that word: The Wicked.

The Emphatical Representation, that is in those: And all the Nations that forget God.

First, To speak of the former; to wit, those Persons in their Comprehensive Expression: And that is, The Wicked: Reshagnim. Which is a word of great Latitude and Extent. It may be reduced, for Explication sake, to three Ranks and Sorts of People included in it.

First, To all open and notorious Sinners.

Secondly, To all close and reserved Hypocrites.

Thirdly, To all Carnal and Unregenerate Persons whatsoever.

These are here termed the Wicked; and propounded as such as are liable to the Condemnation of Hell.

First, All open and notorious Sinners. These are easily known, what and who they are, who are wicked; and that with a witness. Carry their very names in their foreheads; declare their sin as Sodom, and hide it not; as the Prophet Isaiah speaks of them: such are Drunkards, and Whore-masters, and Swearers, and Liars, and Cheaters, and Extortioners, and the like. The Scripture does in sundry places give in a Catalogue of them; and passes this fatal and final Doom upon them of Everlasting Destruction and Damnation. In 1 Cor. 6.10. and in Gal. 5.21. it is said expressly of them, that They shall not inherit the Kingdom of God. In Ephes. 5, 6. that They have no Inheritance in the Kingdom of Christ, and of God: But that, because of these things, the wrath of God cometh upon the children of disobedience. In Rev. 22.8. that They have their part in that lake which burneth with fire and brimstone. That is no other than that, as it is here expressed in the Text, they are turned into Hell. There are none that live and continue in such Sins as these are, whose end is destruction, Phil. 3.10. howsoever they may flatter themselves with hopes of the contrary; that can expect any other lot to befall them, than such as this: How much she hath glorified herself, and lived deliciously, so much torment and sorrow give her. It was said of the Whore of Babylon, Rev. 18.7. And holds true of all other Whores and sinful Persons, in any kind or condition whatsoever. By how much the more that the heart of any People is drowned and swallowed up in Lust and Carnal Pleasure, by so much the more are they from thence exposed to Hellish Torments and Tortures, which shall accordingly light upon them. This is a thing which is no way to be doubted, or called in question; as having the Word of God itself clear for it: And there are few but are ready in mind to acknowledge it, and seem, at least, to be persuaded of it.

But Secondly, That is not all. Not only Open and Scandalous Sinners; but also, close and secret Hypocrites and Formalists, who have a Form of Godliness but deny the Power thereof. These come into this number also, of those that are wicked; and so consequently, that are turned into Hell. The Scripture takes a special notice and observation of those, and fastens a special Character upon them to this purpose, as we have divers Instances of it: thus, Psal. 125.4. The Lord will do good to those that are good, and to them that are upright in their hearts: But as for them that turn aside to their wicked ways; that is to say, Hypocrites and Double Dealers; the Lord will lead them forth with the workers of iniquity; that is, reckon them in the number of Wicked Persons, and accordingly deal with them. In Matth. 23.15. The Hypocrites, they are made to be Children of Hell, as all one with them: And Matth. 24.52. it is said of the Unfaithful Steward; that His Lord shall come in a day when he looks not for him, and in an hour that he is not aware of; and shall cut him asunder, and appoint him his portion with hypocrites; there shall be weeping and gnashing of teeth: Where the Portion of Hypocrites is made to be The Description of Hell; as that which is in a special manner appointed unto them.

Thirdly, Which carries yet a little farther, and enlarges this Name a little wider. All Carnal and Unregenerate Persons, whosoever are yet remaining and abiding in the State of Nature; and not converted and brought home to Christ. These are, moreover, the Wicked in the sense of the Text; and have answerably, the Doom of the Text falling upon them, as being liable to be turned into Hell. The Scripture is clear for this also, as we have it in Joh. 3.3. from the mouth, even of Christ himself, in his discoursing with Nicodemus: Verily, Verily, I say unto thee; except a man be born again, he cannot see the Kingdom of God. What is it to be born again? That is, to have a new Nature and Principles put into him, over what he hath brought into the World. This is here to be supposed, and taken for granted, that as the Apostle Paul expressly tells us, We are all by nature the children of wrath, Ephes. 2.3. I was born in iniquity, and in sin did my mother conceive me, saith the Prophet David of himself: Psal. 51.5. And it is applicable to all other Persons, whosoever they are. The whole frame of the thoughts of every man's heart by nature is evil, and only evil continually: Gen. 6.5. From whence, so considered, there is no Agreement betwixt God and him; or Communion betwixt them: For what fellowship hath righteousness with unrighteousness, or what communion hath light with darkness: 2 Cor. 6.14. this is that which makes God and Man Enemies; and exposes Man, for his particular, to the Judgment of God; and draws down all his Wrath and Vengeance upon him in the Demerit of it: for there is no unclean thing, or that defileth, which can enter into that holy place: Rev. 21.27. Therefore there must be a Change and Alteration wrought, before any one come thither: And they must be made meet to be partakers of the inheritance of Saints in light, and begotten again to a lively hope: 1 Pet. 1.3.

Now, there is nothing less than this, which will serve the turn to bring men to Heaven; and so consequently, to keep them from Hell. That which we call Good Nature, if it be not, moreover, sanctified and renewed by Grace, it is but Bad Nature still, and Nature Corrupt; and sodenounces such Persons as are the Subjects of it to be Wicked Persons, notwithstanding all that seeming Comliness and Amiableness which may be in them. Take Civility, and Morallity, and Ingenuity, and such Principles and Dispositions; as those of Temperance, and Sobriety, and Justice, and Liberality, and the like: Although in themselves, simply considered, they are very noble and honorable Quallifications, and such as had never more need to be extolled, than in such times as these are; wherein there is so much failing and decaying of them: yet, for all that, they are not enough of themselves alone, to bring men to Salvation. If Men have no more but these, they may go to Hell for all these. And this is clear from the Passage of our blessed Savior himself, in Matth. 5.20. Except your righteousness exceed the righteousness of the Scribes and Pharisees, ye shall in no case enter into the Kingdom of Heaven. The Righteousness of the Scribes and Pharisees, it was, as to outward appearance, very perfect and exact Righteousness; especially, some amongst them, above the rest: As we may see in the Apostle Paul himself, when he was of that Profession: He was, touching the Righteousness which was in the Law, blameless; as he says of himself, Philip. 3.6. But yet, when he came to be converted, and to become a Christain, he durst not stand to it; as he again delcares of himself, in the eighth and ninth Verses of that Chapter: No more have any others besides, cause to trust or to rely hereupon, as which will 〈◊〉 serve them. Men may have fair and civil outward Carriages and Deportments in regard of the World, and yet have naughty and desperate hearts; full of Pride, and Envy, and Malice, and Rebellion of Spirit. Now, such as these, they are wicked Persons also, in the Language of the Text, and Children of Hell itself.

These are such as the World does sometimes very much abound with; who, under the Visage of common Civility, and External smoothness of Conversation; are Great Haters, and Opposers, and Despisers of the Power of Godliness, and of those who are the true Professors and Embracers of it. Now, shall we exempt such Persons as these from being Wicked Men, or from being liable to Eternal Damnation? Or shall such as these think to flee from the Wrath to come? Surely, no, in no wise; they are as deeply engaged in it as any other, and are as certainly inovlved in it. Therefore, Let none flatter themselves in this Particular, or think ever the better of themselves in such Circumstances; for they have no cause so to do: For they are notwithstanding, wicked Persons, as they are here termed. And accordingly, shall have the Portion of the Wicked to happen unto them; which is, to be cast into utter darkness, and to have their part in that lake which burns with fire and brimstone.

For this purpose consider thus much. That God looks at the inward frame and temper of their Spirits more than anything else, which is considerable in that: And if that be not such as it should be, he has no reckoning or esteem of them; as such who are little better herein than the Devil himself. Take the Devil himself; and If he were to live here in Human Shape upon Earth, he would not be a common Drunkard, or Swearer, or Whore-master, or Ranting Person; but would, in a manner, scorn such kind of Brutish and Swinish Sins as those, as which would not be so much for his advantage. No, but he would be rather a secret Envyer and Underminer of the Power of Religion, he would oppose and hinder Goodness and Piety all he could; he would Scoff and Mock at Christianity and the Principles of it, and do his utmost endeavor to draw men from the entertaining of it. All this and the like he would do in a fair outward and civil conversation. And whiles many others do no more then so; and in a manner do as much▪ How can they do other than fall into the condemnation of the Devil, which is here mentioned, that is, To depart into everlasting fire prepared for the Devil and his Angels, Matth. 25.41.

Therefore though we have Civility, and would have others to have it also, and to be conscionable in the practice of all the Duties that belong unto it, as they are laid down in the Second Table of the Law. Yet we would have men to rest or content themselves in such a state as this is, without somewhat else added unto it, of Repentance and Humility and Self-denial, and Faith in Christ. A new and gracious frame and temper of heart, causing them to hate all kind of sin, considered as sin; and for the forsaking of it, and to apply themselves to everything which is Good for Goodness sake. To be renewed in the spirit of their minds, as the Scripture expresses it.

To take this part which we are now upon in the full Notion and Latitude of it, concerning such Persons as are wicked, and shall be turned into Hell; we are to take in this as in a special manner belonging hereunto, and as principally intended in it; namely, The Sin of Unbelief, and Disobedience to the Gospel of Christ. Such as are guilty of such Sins as these, are the Main and Chief Sinners which are here spoken of, as exposed and given up to this Punishment. This is the Condemnation, (says our Blessed Savior) That light is come into the world; and that men love darkness rather than light, because their deeds are evil: Joh. 3.19. And so the Apostle Peter seems to declare unto us in that his quick and convincing Question and Expostulation; 1 Pet, 4.17. If Judgment begin with us, what shall the end be of them that obey not the Gospel of Christ? And if the righteous scarcely be saved, where shall the ungodly and sinner appear? Where, by the Ungodly and Sinner, he seems to intend, more especially, such as he had said, were disobedient to the Gospel: These being such as do, in a special manner, deserve such names to be put upon them. These shall not be able to appear at the General Day of Account, with any Confidence or Boldness in themselves.

Therefore, though other Sinners are (as we have shewn before) included in this Expression, of Wicked Persons; and so consequently, liable to the Judgment which is here passed upon them. Yet these are more especially intended above the rest, as being mainly concerned in it. Unbelief, it is the great Damning Sin: because all other Sins besides that, do especially damn in the strength of that; as giving an Actual Force and Efficacy unto them; especially, where it is joined with slighting and contemning of the Mercies, and Ordinances, and Opportunities of Salvation. Here it is damning indeed; and puts those who are guilty of it into the lowest place of Hell. This our Savior intimates to us in the Case of Chorazin, and Bethsaida, and Capernaum; those Cities wherein most of his mighty Works had been done, with little success, as to the Improvement of them: That it should be more tolerable for Tyre and Sidon in the day of Judgment, than for them: Matth. 11.22. The Tyrians, rnd Sidonians, and Sodomites, they were great and grievous Sinners; They were wicked, and sinners before the Lord exceedingly; as the Scripture tells us, Gen. 13.10. But yet these people which repulsed the Gospel, and refused to comply with that; they were wickeder and greater Sinners than those; and are threatened with a hotter place in Hell, as belonging unto them.

And so much may suffice to have been spoken of the Persons here adjudged and condemned in their Comprehensive Representation, expressed in that word, The Wicked, as reduced to three Ranks especially; that is, Open and Scandalous Sinners, Close and Reserved Hipocrites, Carnal and Unregenerate Persons.

The Second is as they are laid down Emphatically in these Words, And all the Nations that forget God. Wherein again two Particulars more.

First, The Subjects of the Punishment here mentioned, and they are all the Nations.

Secondly, They Guilt which is fastened upon those Subjects, as the Ground and Foundation of that Punishment, and that is forgetting of God.

For the First, The Subjects of this Punishment here mentioned: They are all Nations. Those if they prove to be wicked, they shall not escape the Judgment of God: Neither their Wealth, nor Strength, nor Power, nor Multitude, shall in this life be and security to them. Why do the Heathen rage, and the People imagine a vain thing, saith the Psalmist. Thou shall break them with a rod of iron, and dash them to pieces like a Potter vessel, Psal. 21.9. In Jer. 25.17. It is said, That all the Nations were made to drink of the cup of God's fury. And in other places we also read of the Destruction and Desolation of all Nations, So as these as well as particular persons, are concerned and involved in it.

And there's a twofold Ground for it: The one is the Great and Almighty Power of God. And the other is the Great and Vehement Importunity of sin.

First, God's Peace and Omnipotency. When we consider what the Lord himself is in his own infinite Majesty and Glory, what are all Nations and Kingdoms of the World? Surely, as the Prophet Isaiah speaks of it, Isa. 40.21. Behold, the Nations are as the drop of a bucket, and are accounted as the small dust of the balance: Behold, he taketh up the Isles as a very little thing. The Lord is high above all Nations, and his Glory above the Heavens Psal. 113.4. He increaseth the Nations, and destroyeth them: he enlargeth the Nations, and straitneth them again. Job 12.23. Who smote great Nations, and slew mighty Kings: Psal. 135.10.

Secondly, The Importunity of Sin and Guilt, that makes for this likewise; Nahum 1.12. Though they be quiet, and likewise many; yet thus shall they be cut down, when he shall pass through; says the Lord there by his Prophet, because their Sins call for Vengeance: As we see it was with the Sodomites, and t •• Cities round about them: whilst the Cry of their Wickedness ascended, and came up to Heaven, in their committing of Fornication, and going after strange Flesh; it is said, That even they suffered the vengeance of eternal fire. And so the Canaanites and the rest of the Nations which opposed and fought against God's People: we hear what a quick and speedy riddance the Lord made of them for it in their Universal overthrow and ruin and destruction: And so he is ready to do with many more in the like circumstances.

Who would not fear thee O King of Nations? as it is in Jer. 10.7. What cause have all the People and Kingdoms of the Earth to tremble before this great God, who is able thus to crush them in pieces and to destroy them even in Hell itself, if they provoke him, as he here threatens them. We should here learn to satisfy ourselves in this great Mystery both of Prudence and Religion. It seems to be a strange thing to reason, that God should damn whole Nations: And therefore such Persons as make Reason to be the Rule of Faith, they do much doubt of it, and call it into Question; For which purpose they have found out salvation even for the Heathen that know not God, nor ever heard word of Christ. But we see here how the Scripture itself expresses itself in this particular, whereby it tells us that whole Nations shall be turned into Hell. That so we may not be wiser or mercifuller than God himself; But submit our own reason, and the Dictates of our own understanding to his Discoveries and Proposals. And in the mean time bless God ourselves if he hath exempted us out of the number of those Nations which shall be thus dealt withal by a more peculiar manifestation and dispensation of himself unto us. Thus for the Subjects here mentioned in reference to this Punishment, All the Nations.

The Second is the guilt which is fustned upon those Subjects as the Ground and Foundation of this Punishment: and that is Forgetting of God. This now does a little qualify it, and restrain it, and take it in. It is not all Nations Absolutely and Indefinitely, and without exception howsoever qualified, but under this Notion of Impiety. God does not in this case proceed in a way of Sovereignty, but in a way of Justice. It is true, he might if he pleased do the former; forasmuch as all the Nations of the World; they are his own Creatures, and the Workmanship of his own hands, therefore if he saw good he might deal with them, as the Potter with his vessel, And no man might say unto them, what dost thou? But he has thought fitting to take another course than this with them; and that is by proceeding upon the account of their own guilt, as it is here declared unto us. Therefore this Punishment and Destruction, it is here limited and restrained to Sinners. And so we find it to be also in other places as Psal. 79.6. Pour out thine indignation upon the Heathen that have not known thee, and upon the Kingdoms that have not called upon thy name. Not upon the Heathen considered Absolutely, nor upon the Kingdoms considered Indefinitely: But upon those Heathens and Kingdoms which have not known God, Nor called upon him: And so likewise here in the Text, All the Nations that forget God.

This is a Particular Character whereby a wicked People are distinguished, viz. Forgetfullness of God, as that which carries the very root of all wickedness in it: For hence it is that any Persons do make so bold with God, as commonly they do by offending him and rebelling against him, because indeed they are such as do forget him, and think not of him. This forgetfulness of God, which wicked men are thus guilty of, (to explain it a little to you) it extends to Sundry Particulars.

First, To the Essence of God. They forget God, that is, they forget that there is a God. They have heard of it, it may be, and have seen Habitual Notions of it; yea but in such and such cases and circumstances they do it, or reflect upon it. They do not Actually mind or consider it, which makes them so to carry it, as if indeed they did not believe it.

Secondly, To the Nature of God: They forget God; that is, they forget who or what manner of one God is. They forget him in his Properties and Attributes; and such Expressions of him, as whereby he has revealed and made himself known: In his Holiness, and Justice, and Power, and Omniscience, and Omnipresence and the like. In these they do not remember him, but plainly forget him. Wicked Men, they frame to themselves such a God as is suitable to themselves, and their own Fancies and Imaginations: As he tells that wicked Man in the Psalm 50.21. Thou thoughtest that I was altogether such an one as thyself. As if that which pleased them, it were pleasing to him also.

Thirdly, To the Word of God: They forget God; that is, They forget what God does command or commend unto them. They forget his Instructions, and they forget his Injunctions; and so, in that respect, they forget God himself, for as much as he accounts himself interested and concerned in such things as these are, as a Prince in his Laws. David resolved with himself, that he would never forget God's Precepts. But this is that which such Persons as these do continually: though they may seem to remember God Notionally, yet they forget him Practically: And though they profess that they know him, yet in works they deny him; being abominable and disobedient, and to every good work reprobate. Tit. 1.16.

Lastly, To the Providence of God: They forget God; that is, They forget what God has done, and brought to pass in the World. As it is charged upon the Israelites, that they forgot the works of the Lord, and the wonders that he had shown them: Psal. 78.11. His Works of Mercy, they forgot them; They remembered not his hand, nor the day when he delivered them from the Enemy: Psal. 78.42. They forgot God their Savior, which had done great things (for them) in Egypt: Psal. 106.21. And his Works of Judgment: How he made a way to his Anger; spared not their souls from death, but gave their life over to the destruction: Psal. 18.50. Thus do the Nations forget God, according to each of these Explications; and are here threatened with Punishment for it. And so we have these persons here adjudged in each Description and Representation of them, whether Comprehensive or Emphatical: The Wicked, and all the Nations that forget God. And so much for the Point itself.

Now that which remains (in brief) is the Use and special Improvement which is to bemade of it. First. We see here whats the Doom and Sentence which is past upon all such Persons as we have hitherto described: Yet not only upon Persons considered distinctly, but upon whole Nations considered jointly. That being wicked and Forgetfull of God They shall be turned into Hell. That is, both, forever be deprived of God's Glorious and Beatifical Presence, and also filled with unspeakable torment both in Body and Soul. Now therefore let this serve for the Terror of all such Persons as these are. By considering what a sad condition does Betide them and belong unto them, whilst they remain and continue in such a State as this is: What is it for People to enjoy a little seeming pleasure here but for a moment, and to be condemned to infinite misery to all eternity? Now this is that which is here discovered and declared unto us. Wicked men after all their jollity and vanity, and temporary prosperity, which they have here partaked of in the World, they shall all in a little while and space of time be forever adjudged to Hell. This is that which the Holy Ghost himself does here expressly assure them of, if they will take notice of it.

And it is not amiss (by the way) to observe the Phrase and manner of Expression, where it is said of such Persons as these: That they shall be turned into Hell, which is very Emphatical in several regards. First, They shall be so forcibly and irresistibly, whether they will or no. Turning, It is a word of Violence.

Secondly, They shall be so tumultuously and promiscuously without any order. Turning it is a word of Confusion. They shall be turned, that is, they shall be hurried.

Thirdly, They shall be so justly and regularly upon the account of their demerits, and as an effect of that Righteous sentence which is past upon them. Turning, it is a word of Execution. They shall be turned, that is, they shall be returned, as the Hebrew word Jathuvou properly signifies. And as they came from Hell in their Principles, so they shall return to Hell in their Punishment. To the place whence they came, as the Place of Sin, to that which is the place both of Prison and of Execution. This is that which is here Emphatically signified.

These are dreadful and fearful things, and which accordingly should have answerable influences upon Peoples Affections in the receiving and entertaining of them. The thoughts of no more but Death itself, they are Awaking thoughts, and such as should be effectual with them. But when Judgment and wrath is joined with it, and accompanying of it, this serves so much the more to aggravate it, And I looked, and behold a pale Horse, and his name that sat on him was Death, and hell followed with him: and power was given unto them over the fourth part of the Earth, to kill with sword, and with hunger, and with death, and with the beasts of the Earth, Rev. 6.8. Where Death shall go before, and Hell shall follow after.

But Secondly, It may serve also for a use of Caution and Admonition, to prevent us from coming into such a Place and State as this is by taking heed of such ways and courses as these are which lead thereunto; and by laboring to be so qualified and disposed as may keep us therefrom. There's a possibility of keeping from it, though not of coming out of it. Where there are two things which are pertinently to be commended unto us.

The one is, that we look to our general State and Condition.

And the other is that we look to our particular Lives and Conversations.

First, As we desire to be kept from this dreadful place which is here mentioned. It will concern us to look to our General State and Condition in Grace. That we be such as are truly in Covenant with God in Christ, and by Faith united to Him. For whosoever are not members of Christ, they are children of Hell and Heirs of Damnation: whosoever are so, they are delivered from it, and made Heirs of eternal Salvation. He that believeth on the Son hath everlasting Life, and he that believeth not the Son shall not see Life: but the wrath of God abideth on him, as it is expressly told us in Joh. 3.36. And again the verse before, the 18th verse of that Chapter. He that believeth on him is not condemned, but he that believeth not is condemned already; because he hath not believed in the name of the only begotten Son of God. This is the first thing, to look to our General State and Condition.

The Second is, To our particular Life and Conversation: For as there is a State of Wrath, so there is a Curse of Wrath also; and that is, a Course of Sin, and willfully proceeding in it. It is said of the Harlot, that Her house is the way to hell, going down to the Chambers of death: Prov. 7.27. And that Her guests are in the depths of hell; in Prov. 9.28. And so it is likewise with many other Examples besides, and with all such persons as give themselves liberty in sinful and wicked Courses: They are in the High Way to Hell, and their end is Destruction. Therefore, the way to be kept from that is to keep from these, and to take heed of them. And if any be for the present surprised; in due time to withdraw, and to put a check upon themselves. The Wicked are turned into Hell; that is, which remain and continue still to be so. But if any shall in due time consider, and repent, and recollect themselves: If the wicked shall forsake his ways, and the unrighteous man his thoughts, and shall turn unto the Lord, he will have mercy upon him; and to our God, and he will abundantly pardon: Isa. 55.7.

And so as for Particular Persons, so for General and whole Nations: heres an Item which reaches to them also, for reformation and amendment of Life. And especially to us of this Nation amongst the rest, in the midst of that great wickedness which does daily grow upon us in all Particulars. To take heed of any farther progress and proceeding in it, but rather seasonably and speedily to restrain it and to depart from it. We have cause to do it for the preventing of Temporal Judgments, and those Calamities, which in that respect do hang over our heads, but we have cause to do it for prevention of Eternal Judgments especially, the Judgment of Hell, which is in case of final impenitency and continuance in sin, are here threatened to whole Nations themselves. To endeavor to keep not only ourselves but our Relations and Children and Servants and Friends, from being in Hell, &c.

And remember farther how it is here set and expressed, The Nations that forget God, as having still a greater enforcement and aggravation with it. It is more for a People to forget God, than it is to be simply ignorant of him. Those that never knew what God was nor never had any experience of him, they might be more tolerable in their sinnings against him: But those that forget him are inexcusable, being such as do willfully neglect and despise that Goodness which is in him. Therefore let all all such as these take heed more especially. Consider this ye that forget God, lest he tear you in pieces and there be none to deliver you, as the Psalmist there expresses it, in Psal. 50.22.

So much for that. And so I have done with the whole present Text before us in both the parts of it. The wicked shall be turned into Hell, and all the Nations that forget God. So much for this Text and Time.

〈 in non-Latin alphabet 〉 .

SERMON XXXVIII.

IN the Text itself there are two General Parts considerable.

First, A Counsel or Precept.

Secondly, A Promise or Argument, for the urging and enforcing of it.

The Counsel, that we have in these words; Let the wicked forsake his way, and the unrighteous man his thoughts, and let him return unto the Lord.

The Promise in these; And he shall have mercy upon him; and to our God, for he will abundantly pardon.

We begin with the first of these Parts, viz. The Counsel or Precept; which is to Amendment and Reformation of Life. And it is here again laid forth in two Branches, whereof it consists.

First, Of the Act of Aversion.

Secondly, Of the Act of Conversion.

The Act of Aversion, in these Words; Let the wicked forsake his way, and the unrighteous man his thoughts.

The Act of Conversion, in these words; And let him return unto the Lord.

First, To speak of the former, viz. The Act of Aversion, as to matter of Evil. And that again, in its double Reference.

First, To a Man's Course. And

Secondly, To a Man's Mind, To a Man's Course; And so to the forsaking of his way: And to a Man's Mind; and so to the forsaking of his thoughts.

First, For his Course; Let the wicked forsake his way. This is one thing wherein true Repentance and Reformation indeed does consist; to wit, the altering and changing of a Man's Course from Evil to Good: It is that which we may observe and take notice of all along in Scripture. Thus it was with the Apostle Paul; when he was converted, he forsook his old way, Gal. 1.23. He which persecuted the Church in time past, he now preached the Faith which once he destroyed. So the converted Colossians, Cap. 3.7. the Apostle having spoken of some more grievous and notorious Sins, he adds; In which ye also walked sometimes, when ye live in them: but now ye put off all these things; anger, wrath, malice, blasphemy, filthy communication out of your mouth. So, 1 Pet. 4.1, 2, 3. He that hath suffered in the flesh, hath ceased from sin; That he no longer shall live the rest of his time in the flesh, to the lusts of men; but to the will of God: For the time past of our life may suffice to have wrought the will of the Gentiles, when we walked in lasciviousness, lusts, excess of wine, revellings, banquettings and abominable idolartries.

There are two Terms in this Passage to be opened and explained by us, for the better declaring of this present Truth unto us. The one is the word Forsaking: And the other is the word Way.

First, The word Forsaking: What we are to understand by that: Let the wicked forsake his may. This must be taken in the strictness and exactness of it, so as excluding and rejecting everything as insufficient, which does not come up hereunto. Therefore, first of all, It is not enough for us to confess the evil of our ways, and barely to signify and acknowledge our Guiltiness before God. This is somewhat, and a pretty good step to Repentance; but it is not enough. Ye shall have many, who sometimes will reckon up large Catalogues of their sins to God, and be very full in the Confession of them to him; but yet, in the mean time, hold them fast, and keep them close in their hearts: Sin, and Confess; and Confess, and Sin: And so run in a Circle. But what? do we think that this alone will serve to approve us to God? Surely, Nothing less. Nay, indeed, If we go no further, it will make but so much the more against us; for where there is Confession, there is supposed to be Conviction. He that acknowledges Sin, he is so far forth persuaded against it. Now, to commit Sin when we are at any time convinced of the sinfulness of it, it carries so much the greater Evil and Iniquity in it. Therefore Solomon has set this very well for us; Prov. 28.13. He that covereth his sin, shall not prosper: but he that confesseth and forsaketh them, shall have mercy. Mark how he lays the Opposition: He says not only, He that confesseth them, as contrary to Covering; but moreover, He that forsakes them, as contrary to Committing. And thus, according to this Qualification, are we to understand that of the Apostle John: If we confess our sins, he is faithful and just to forgive us our sins, and to cleanse us from all unrighteousness: in 1 Joh. 1.9.

Secondly, As it is not enough to confess our sins, so neither is it enough only to condemn them, and simply to bewail them in themselves. This is a step a little further than the former. Ye shall have some kind of People in the World, who will not only acknowledge their Guiltiness and Miscarriage, but also seem to be very sorry for it; and now and then express it by tears and weeping itself: And yet, when they have fresh Occasions and Opportunities administered unto them, they fall to them as eagerly and earnestly as ever before. These now, they do likewise come short of this Repentance and Reformation which is here required in the Text. Forsaking, it is somewhat more than so.

Thirdly, It is not enough neither to purpose and resolve against Sin for time to come; and to lay strong Engagements upon one's self, no more to commit it. This is another thing which some also will do; and when they have done so, satisfy themselves in it: But it will not serve the turn. Yea, sometimes, if there be nothing more done, it does but so much the more entangle them; because where there is the greater Restraint, there is often times the greater Inclination and Desire after that which is evil. And Sin, from the Prohibition, takes an occasion to be exceeding sinful.

Neither of these Particulars now mentioned come up to this Forsaking here required: Not mere Confession of sin, not mere Lamentation over it, nor mere Purpose and Resolution against it. What (may some say) then is that which reaches to it? and wherein consists it?

We may reduce it to two Heads especially: The one in regard of the Activity of Sin, and the other in regard of the Affection. The Forsaking of it, it contains and comprehends each of these in it.

First, The Practice or Activity of it. To forsake Sin is no more to commit it, or to be overtaken with it. This is one thing which is pertinent hereunto, and it is not completely performed without it. Let men pretend to what they will otherwise, yet if they return again to the Commission of their Sins, they cannot be said properly to forsake them. Forsaking is exclusive of the Acts of it.

But Secondly, That is not all, the abstaining from the outward Performances. There is many an one who thus forsakes his sin, because his sin forsakes him He wants, it may be, an occasion and opportunity, as formerly he has had; and therefore, good cause he should leave it, because he knows not how to commit it. There are divers and sundry sins of this nature which men cannot always act though they would, and have desire good enough towards them. This seems now to be a forsaking; but yet it comes short of it, and is defective of that which is here required: And therefore we must add hereunto a forsaking of it, as to the Affection and Love of it. Then a man truly forsakes his sin, when his heart and spirit is set against it; when he forbears it not only from the power of Restraining Grace, but from the Principles of renewing Grace; and the Work itself, Denyal and Mortification, wrought in his heart. Then we forsake sin indeed, when we loath it, and hate it, and detest it, and are out of love with it: As a man is said to forsake his Meat; not when he cannot get it or come by it, but when he has no Stomach to it: So is a Man said also to forsake his Lust; not when he has no opportunity, but when he has an affection for it; not when he does simply abstain from the Actual Commission of it, but when he has an Habitual Enmity against it.

And (which I must also add hereunto) founded in the nature of sin itself, and the iniquity of it. For a man may sometimes dislike his sin so far forth as he has some damage by it, when as notwithstanding, he has otherwise affection good enough for it: He may be angry with his sin, when he does not hate it. But he forsakes it then when he hates it. And when he hates it upon the Account of that intrinsical evil which is in it.

That is the first Term which is here to be explained; namely, the word Forsaking.

The Second is the word Way, which takes in Sin in the full Latitude and Extent of a Man's Life and Coversation. It is not enough to Repentance or New Obedience, for Men to reform in some Particulars; either as to the abstaining from some few sins, or to the performance of some few Duties; but there must be a care of a man's whole Course. In all a man's Stations, and Relations, and Capacities wherein he is considerable: If in any of these he has been exorbitant, he must forsake the Miscarriages of them. Then shall I not be ashamed, when I have respect unto all thy Commandments, says David; Psal. 119.6.

Ye shall have many People sometimes, who are content, it may be, to forsake some sins, but they desire to retain others; or to reform in some part of their lives, but in the rest to give themselves liberty. This is not to forsake their Wicked Way: which is of a more large and general Extent and Consideration, and is diffusive through their whole life.

And so much may be spoken of the first Reference of this Act of Aversion; namely, as it respects and relates to a Man's Course. Let the wicked forfake his ways.

The Second is, as it reaches to a Man's Mind. And the unrighteous man his thoughts. That which is here translated Unrighteous man, is in the Hebrew Ishuven; that is, The Man of Iniquity; a Title which belongs to Antichrist: Who is accordingly so styled by the Apostle Paul, The man of sin; 2 Thes. 2.3. Here in this present Text it seems to be little different from that which was mentioned before, Rashang, The Wicked Man; unless we shall restrain the former to the Breach of the first Table, and the later to the Breach of the Second: But I rather incline to think them to be Synonymous, and that they are both of the like Extent; The Wicked Man, and the Man of Iniquity, Unrighteous Man; they are both one and the same for their signification.

That which is here required of them is as before to forsake their way: so here now, to forsake their Thoughts. This is another thing pertinent to true Repentance, yea indeed the very proper root and ground of it. It is not enough for us to change our ways except also we change our hearts: Nor to alter our Conversations, unless withal we alter our Affections. This is that which is here observable of us, that Religion it reaches itself to the heart and inward man, we are accountable to God even for our Thoughts, which where they are evil are to be left by us. And so the Scripture intimates to us in sundry places of it, thus Jer. 4.14, O Jerusalem wash thine heart from wickedness, that thou mayest be saved: How long shall thy vain thoughts lodge within thee? So Peter to Simon Magus, Thy heart is not right in this matter, Repent therefore of this thy wickedness, and pray God if perhaps the thought of thy heart may be forgiven unto thee, Act. 8.20, 21. And Jam. 2.4. Are ye not Partial in yourselves, and become Judges of Evil thoughts, &c.

Now there's a various account which may be given hereof unto us.

First, Because the Law of God does reach and extend to our Thoughts for the ordering and regulating of them. Our Obedience and Reformation must be suitable and agreeable to God's Law. Now this (I say) it reaches to these, and is possible to be transgressed by them. The very thought of Sin is Foolishness says Solomon, Prov. 24.9. Not only the practice but the Thought, and the Practice in Thought. And so we may see by our Savior's Sermon upon the Mount, where undertaking the Exposition of the Law, he carries the Breach of it not to the outward Acts only, but also to the Thoughts.

Secondly, The Thoughts of men are the proper Issue and Emanation of their Souls, and so for that reason more especially to be rectifyed in them. Theres nothing so much a man as his Mind. Nor there is nothing so much of a man's Mind as his Thoughts that do spring from it. Look therefore how much a man is to be judged of, so much is he to be judged of by his Thoughts.

Thirdly, The Thoughts are such as whereto the Gospel and Ministry of the Word does especially, and in a singular manner extend itself, Heb. 4.12. The word of God is powerful and quick, and sharper than any two-edged Sword, piercing even to the dividing asunder of Soul and Spirit, and of the joints and marrow, and is a discerner of the thoughts and intents of the heart. And so 2 Cor. 10.5. Bringing into Captivity every thought to the obedience of Christ. Now so far forth as the Ministry does extend, so far does Religion extend, and the ordering and framing of a Christian.

Fourthly and Lastly, God himself is a Searcher and Trier of the Thoughts and Inward man. And therefore is regard to be had still to them. Look how far he hath an Influence, so far accordingly should we have a Care and Respect to ourselves. Now thus he has to the Thoughts and Cogitations, and therefore he is usually described by such a Title as this is, of 〈 in non-Latin alphabet 〉 That searcheth the heart and trieth the reins. Men may sometimes ghess and conjecture, but God he has absolute and certain knowledge. He knows what is in man, as was said of Christ. All this shows how Religion does reach itself and extend to the Thoughts.

This therefore meets with the conceits of such Persons as confine it only to the Outward man, who think that Thoughts are free, as they express it, and that they may think what they please, without any care to give any account of it. First, It is not so, The unrighteous man must forsake his Thoughts: Not only his evil wicked ways whereby he is odious and abominable to men, but also his Evil Affections, wherein God Himself takes notice of him.

If ye shall ask now in particular, what those Thoughts are which an unrighteous man is to forsake. I Answer in a word, all such as are proper and peculiar to a man in the state of Nature. To a carnal and unregenerate Person, precisely so taken, who is here Emphatically called (as I hinted before) a man of Iniquity, such an one, as the Scripture tells us, his Thoughts are wholly Evil, Gen. 6.5. Col jetser, The whole Frame of the Thoughts of the heart of man is only Evil and that continually. And 2 Cor. 3.5. We are not sufficient of ourselves to think anything (that is good) as of ourselves, &c. Now these Evil thoughts which we now speak of, an which accordingly are to be forsaken, they may be ranked into three sorts especially.

1. As to matter of Opinion.

2. Of Contemplation.

3. Of Designs.

First, As to matter of Opinion. Take a man in his natural Condition, and he has many strange conceits in his head, whilst he so remains, as it is said concerning the Gentiles, Rom. 1.21. They became vain in their Imaginations, and their foolish heart was darkened. Even so is it with such Persons: They bring Religion oftentimes to their Carnal and Corrupt Reason, and confine it to that: But now Converting Grace where it comes, it overthrows them all. Casting down Imaginations, &c. 2 Cor. 10.5.

To instance in some few particulars. First, The Thoughts of sin, when a man's converted, he forsakes these, and it concerns him to do so. Take a man in his Natural Condition, and he many times makes nothing of Sin. He thinks it a very trifle and bauble, and there's no great matter in it why a man should trouble himself for it: He thinks that there is no great hurt which can come to him by it: Nay he thinks it the greatest delight and contentment that may be. Fools make a mock of Sin, and it is a sport unto them to do evil, as Solomon tells us. Yea but when God opens their eyes, and begins a little to awaken Conscience, and to reduce them and bring them home to himself, then they come to be of another mind, and it concerns them to be so: To look upon Sin as the basest and vilest thing in the world, and as carrying the greatest evil and malignity in it, in the midst of all the appearing pleasures and contentments of it. It alters a man's thoughts of Sin.

So again also, his Thoughts of Grace, and Godliness, and Godly men. When a man is in his Unregenerate State, he has low Thoughts and Conceits of Goodness, and of those who are the followers of it. Thinks Religion to be an empty business, and strictness and exactness of Conversation, to be mere folly, and Godly men themselves, to be so many Fools and Idiots. That it is in vain to serve God, and no profit to walk mournfulty before him, as they said of it in Malachi. 3.14. And in Job 21.15. Thus it was with Paul himself before his Conversion, Act. 26.9. I verily thought with myself (says he) that I ought to do many things contrary to the name of Jesus of Nazzareth. And so our Savior tells his Disciples, that there were some who would think that they should do God service to kill them, Joh. 16.2. These are the Thoughts which men are subject unto in their Natural Estate: But now in Conversion they must be all un-thought and laid aside.

So again farther, For his Thoughts of God himself, he must forsake these also, and think otherwise of him. What Thoughts have men commonly of God in such a Condition? Surely such as are very strange and irregular, and that in reference to any of his Attributes, whether one or other. We'l but instance these two amongst the rest; His Justice and His Mercy. They have very sinister Apprehensions here; sometimes they question his Justice, and think he has little of that in him. Think him to be an indulgent God, and one that will let them do as they list without Controul, as it is in Psal. 50.21. Thou thinkest that I was altogether such an one as thyself. God speaks there to an unrighteous Person, who presumed upon his Patience towards him; but withal he tells him that in the Event he should find it otherwise. But I will reprove thee, and will set thy sins in order before thine eyes. So again on the other side, for God's Mercy, there is sometimes in another extreme, now and then questioning of that, and a thinking that it is no purpose for them to repent and be better; for it shall notwithstanding be as bad with them for time to come. But such Thoughts as these are also to be scattered. Let the unrighteous man forsake his thoughts, Namely, first of all, as to matter of Opinion, in particular, about Sin, about Grace, about God.

Secondly, As to matter of Contemplation. He must forsake his Thoughts here also. Take a Natural and Carnal man, and where are all his Thoughts? What is that which his mind does most run on? And is most employed and exercised about? Yea even then when it should be best employed, on the Lord's day and such times as these. Why surely, it is all upon the World, and the things of the World? God is not in all his Thoughts, as it is said of him, Psal. 10.4. Seldom ever thinks of Religion and Eternity, and the saving of the Soul. But vain and Foolish Thoughts do possess him, and take up his mind and dwell with him. Now such as these (if ever he be right) must be left, and forsaken by him, as in the place before cited, Jer. 4.14.

Thirdly, As to matter of Contrivance and Design. He must forsake his Thoughts here also. Wicked men as they are full of Vain Meditations, so they are commonly full of Sinful Devices. And they are still laying a train for future Wickedness in themselves. Making provision for the flesh to fulfill the Lusts thereof, and studying to do all the mischief that possible they can. They shut their eyes to devise froward things, Prov. 16.30. They sleep not except they do mischief, and their sleep is taken away from them except they cause some to fall, Prov. 4.16. Now such as these in Conversion are likewise to be forsaken by them. When a man comes once to be a Christian, he has other plots and designs than he had before, which is to honor God in that place wherein he has set him. To save his own Soul, to save the Soul of others; to advance and promote Religion, and the Church and Truth of God in the World; whereby his other evil designs are dispersed and driven away from him. thats the Second thing here required of a wicked man, as in reference to his Course to forsake his way: So in reference to his mind, to forsake his Thoughts. And this for the first Branch of the Counsel, as it contains in it the Act of Conversion.

The Second is the Act of Conversion in these words, And let him return to the Lord our God. This is the nature of true Repentance, it is a turning from Sin to God, and so it is here exhibited to us. There are two things briefly which are here considerable of us in this Expression.

First, The Motion.

And Secondly, The Term of the Motion.

The Motion, thats Returning. The Term of it thats the Lord our God.

First, For the Motion itself, thats Returning: Sin it puts us out of our way. It is a Deviation and departing from God. And Repentance that reduces us and brings us into our way again, which is that which is to be endeavored by us. This is that which does naturally and necessarily follow hereupon. That upon discovery of our wanderings and mistakes we should be persuaded to return. And there's two things at once in it.

First, That we go no farther in this present way.

And Secondly, That we enter upon another way, and contrary to the former in us.

First, We must go no farther in this, in the present evil way: thats implied in returning. As Paul when he was passing to Damascus with Letters against the Church of Christ, his journey was stopped when Christ met him by the way, so it must be with every sinner that will repent of his Course of sin, he must make no farther progress in it: but put a stop to himself. True Repentance is wholly inconsistent with any purpose of farther sinning against God.

But Secondly, There must be also a coming back into another way. Repentance it does not only put a man to a stand, but it sets him in his right way: As a man in a Journey that sees himself mistaken, he does not only stay in the place where he is, and goes no farther on, but he comes back all the way he has gone hitherto, and sets himself in the right path: Even so it is here in these Spiritual Aberrations; as Paul, upon his Conversion, he did not only give over persecuting the Gospel, but he falls to the preaching of it, and expresses himself actually for it. Thus for the Motion itself which is here required of us, and that is, Returning.

Now, the Second is, The Term of the Motion. And that we have expressed here unto us two manner of ways.

First, In the Simple Proposition; and that is, the Lord God.

Secondly, In the Emphatical Reduplication; and that is, The Lord our God.

First, Take it Simply, To the Lord. The Returnings of our Repentance must be to Him. I will return, and go to my Father, says the Prodigal Child. And so God himself seems to call for it from us, Jer. 4.2. If thou wilt return, O Israel, saith the Lord, return unto me. There are many people sometimes, who turn out of one false way, into another; who will not leave their sins or vanities which they have been guilty of, but only exchange them. They think to reform and to amend extremes by extremes. Prodigality by Covetuousness, Profaneness by Superstition, Oppression by Licentiousness, and so of the rest. This is not to turn to God, but to turn to Satan, who from hence makes an advantage of them, and before they are aware has his will and ends upon them.

But Secondly, Take it in the Emphatical Reduplication, so 'tis to the Lord our God. This has the force of an Argument with it: Our God, that is our God whom we have owned and taken for ours, our God in Covenant. I will return to my former Husband says the Church, there in Hos. 2.7. So here our God that is so related to us, and who has done so much hitherto for us. And then also we may take it as spoken upon the Prophets own experience of God's Goodness, &c. So much also for the Act of Conversion. Let him return to the Lord, and to our God. And so now I have done with the first General part of the Text, which is the Counsel or Precept, or invitation which is here made to Repentance and turning to God, in both the Branches it it. Let the wicked, &c.

The Second is the Promise or Argument, to enforce this Counsel and Invitation. And that is taken from God's readiness to the forgiveness of sin upon that Condition, which is here again laid down two manner of ways.

First, In the Absolute Proposition.

And Secondly, In the Additional Amplication. The Absolute Proposition is in these words, And he will have mercy upon him. The Additional Amplification is in these, And he will abundantly pardon.

First, To speak of the former, viz. The Absolute Proposition, And he will have mercy upon him. And so there is this in it as observable from it. That whosoever he be that forsakes his sins and wicked courses, his evil ways and his evil Thoughts, there is Mercy and Forgiveness for him which does most assuredly belong unto him. This is the Truth which is here exhibited to us.

We see here how the Proclamation is laid in general Terms, without any Exception at all of any person, whosoever he be; the Wicked indefinitely, and the Unrighteous Man indefinitely, without any Limitation. If these shall forsake their Vanities and Wickedness, the Lord will then have mercy upon them. This is the sweet Doctrine of the Gospel which we are sent withal in Commission to proclaim, that whosoever repents and believes, he shall be saved: that is, whosoever forsakes his evil Courses, he shall find mercy. As I live (saith the Lord) I desire not the death of a sinner: God takes pleasure in no Man's Destruction; but desires rather that he should live by walking in such ways as tend and conduct to Life, and to Eternal Salvation: And accordingly, put men upon such ways as tend thereunto. Let no man (says St. Chrysostom) despair of his own Salvation, Sin is not from Nature, but from Lust. Art thou a Publican? Thou mayest become an Evangelist. Art thou a Blasphemer? Thou may become an Apostle. Art thou a Magician? Thou mayest become a Worshipper of Christ. Art thou a Robber? Thou mayest surprise even Paradise itself. Grace is able to make a perfect Change in thee; and Repentance will make amends for all, vid. Tom. 5 p. 189. lin. 35.

What does this (for the use of it) come to, but accordingly to persuade men to put this present Duty in practice which is here commended unto them. Seeing they may have Mercy upon this condition, so that they will leave and forsake their evil Ways; what should ail them, but that therefore they should forsake them, and have nothing more to do with them? Who would now lose his Soul, to keep his Lusts? Or would not rather part with his Lusts, for the keeping and saving of his Soul? Seeing God is pleased to propound Mercy to poor Sinners upon such terms as these are, what a shame is it for them now to neglect it; and, in a manner, to put it away from them? And how are they herein otherwise than guilty of their own Ruin, and Eternal Undoing? How may God now say unto them, and to everyone of them, in this their Obstinacy; Perditio tuo ex te? Thy Destruction is of thyself, but in me is thy help? I would have healed and saved you, but ye yourselves refuse to be saved. Surely, there cannot be so much sweetness in Sin, as there's sweetness in Mercy. And who then would hold the one so as to loose and forego the other?

But here it may be haply interposed, Are these these things in a man's own Power? Can a man that is addicted to any sins or sinful courses be rid of it when himself pleases? In that the Prophet here expresses it, Let the wicked forsake his ways, &c.

To this I answer briefly: First, By way of Concession. That it may be perhaps very hard and difficult, especially for some kind of sinners to leave their sinful courses. These who have been a long time accustomed to Sin, and continued for any time in it, they are not so easily reclaimed from it. For Custom it is a Second Nature, and a Tyrant which does very much Rule and Domineer there where it prevails. The Scripture itself has hinted as much unto us in Jer. 13.23. Can the Ethiopian change his skin, or the Leopard his Spots? then may ye also do good who are accustomed to do evil, that is, there's much difficulty in it.

Again, as there is a Difficulty from Custom, so also from Spiritual Obduration, and a Judicial Hardness of heart. The Lord having often knocked at the door of such a man's soul, and called upon him to leave his Evil Ways; and he still persisting in them, he may be so far provoked by him, as from henceforth very much to give him up to the Command and Tyranny of Satan for such a time, and to the power and strength of his own Lusts.

Again, yet further, It is not so Possible neither for a man, of himself to leave his Sins absolutely, nor savingly to convert himself to God, without the special work of the spirit of God upon his heart, helping him and enabling him hereunto. Faith it is not of ourselves, it is as the Apostle Paul stiles it, the Gift of God, Eph. 2.8. And so Repentance and Reformation, it has also. O Lord I know (says the Prophet Jeremy) that the way of man is not in himself, It is not in man that walketh to direct his steps, in Jer. 10.23, All this we acknowledge.

But then farther Secondly, We add withal thus much hereto.

First, That every man has a common Power which by Common Grace is vouchsafed unto him for the avoiding of some sins Absolutely; that is, that he need not, except he will to be defiled with them. Namely, such sins as are opposite and contrary to Civil Conversation, as Whoring and Drinking and Swearing and such as these. Those that are free from these sins, they have some power still to keep from them; and those that are involved in them, they have ordinarily some power to leave them, except where they have forfeited this Power for such a Season by the Just Judgment of God upon them; as I hinted and intimated before: which is an Impotency contracted.

Secondly, Every man has power also, more or less, to avoid and shun the Degrees of Sin; that is, he need not to be altogether so bad and wicked as he is, unless he please. He may put a Check and Restraint upon himself if he will; and not let loose the Reins of sin in him.

Thirdly, There is a Power also in Wicked Men to forsake the occasions which lead unto sin, as well as in part the sins themselves: As Idleness, and Evil Company, and an Evil Eye, and the uttermost Use of things indifferent. Such things as these are, which do open, as it were, the door unto sin, there is some power in men to take heed of; and so consequently, to leave, and to forsake the sins themselves.

Fourthly and Lastly, There is also a Power in Wicked Men to put themselves upon such Ways and Courses; and to make use of such kind of means, as from whence sin may be forsaken by them. And this is that which they are principally here enjoined when they are required to leave and forsake them. And accordingly, it is that which in these cases should be now done and practiced by them. Let the wicked forsake his ways; that is, let him do that whereby he may come to forsake them.

As First, Let him seriously meditate of the great Evil and Danger of them, let him propound to himself God's Wrath and Indignation against them, and consider of the just and certain Punishment following upon them. Where these things are made real to the Soul, he will more easily leave them.

Secondly let him be careful to be well employed, and to be conversant in good Company, and the like: Attend upon the Ordinances, frequent the Communion of Saints, be diligent in his lawful Employments. These will take off his Rellish from sin, and make him to dislike it.

Thirdly, And especially to labor to get into Christ, and to close with him in the Covenant of Grace, whereby his Spirit may be communicated to him. There is no Mortification of sin to any purpose but such as flows from our Union with Christ, who is a powerful Head to this purpose; and does enable more or less in all his Members, to express it in themselves. In Rom. 8.23. it is said: If ye live after the flesh, ye shall die; but if ye by the spirit mortify the deeds of the body, ye shall live. Mark, If by the spirit ye mortify: Mortification is a Work of the Spirit; and this Spirit is the Spirit of Christ: And this flows from our Union to Christ, and Conjunction with him by Faith, which does mystically knit us to him. We must therefore, first of all labor to find this Union to be in us; and then make use of it and improve it to such a purpose as this is which we now speak of. And this if we do, we shall accordingly find mercy at the hands of God, as is here expressed.

And so much of the Promise in the first Branch, to wit, The Simple or Absolute Preposition; in these words, And he shall have mercy upon him.

The Second is, The Additional Amplification; in these words, For he will abundantly pardon. Wherein again, we have two Particulars more.

First, The Word of Promise or Encouragement, He will abundantly pardon.

Secondly, The Word of Motive or Enforcement For he will abundantly pardon.

Because he will do this, therefore Let the wicked forsake his way, and the unrighteous man his thoughts, and let him return unto the Lord, and he will have mercy upon him; and to our God, for he will abundantly pardon.

First, Of the Word of Promise or Encouragement, He will abundantly pardon. Here is set forth unto us the Fulness and Largeness of God's Mercy, according to those Expressions which are made of it in Scripture; Full of Goodness, Rich in Mercy, Abundant in Compassion, and the like. The words here in the Original Text are very Emphatical, Jarbeh Lisloach. And we may reduce them to a threefold Intimation.

First, To the Pardon of great sins.

Secondly, To the Pardon of many sins.

Thirdly, To the Pardon of sins reiterated and committed again.

First, This Abundant Pardon in God, it extends itself to great sins: He is Magnus and remittendum. The great God will forgive great Offences; sins of an high nature, of a deep die, of an heinous aggravation. Thus, Isa. 2.18. Come, and let us reason together, saith the Lord: though your sins be as scarlet, they shall be as white as snow; though they be red like crimson, they shall be as wool. See here scarlet sins, and crimson sins, and sins of such a stain as these are. God tells his People, that upon their Repentance he will pardon them and forgive them unto them. And we have divers Instances to this purpose in Scripture; take the Apostle Paul for all the rest, who styles himself The Chief of Sinners; 2 Tim. 1.15. says of himself, that he was a Blasphemer, and Persecutor, and injurious; and yet, even, he obtained Mercy: and the Grace of our Lord was exceeding abundant with faith and love which is in Christ Jesus. Was exceeding abundant; upon which occasion, 〈 in non-Latin alphabet 〉 . See here Abundant Grace: The very Expression which is here used in the Text.

Secondly, It extends to many sins. He is Multus and remittendum. Here is the abundance of Pardon in this also; that God does not only forgive sin in one kind, but in more, as he has occasion for it. Thus Manasseh, who knew how many sins were laid to his charge; that he was an Idolater, a Sorcerer, a Murderer; one that made his own Sons to pass through the fire, and filled Jerusalem with innocent blood. It is said, He wrought much evil in the sight of the Lord. And yet, when in his Affliction he sought the Lord, and humbled himself greatly, and prayed unto him; the Lord was entreated of him, and forgave him. Mary Magdalene, she was one who had seven Devils cast out of her; and it is said expressly concerncerning her, that Her sins, which were many, were forgiven her, for she loved much, in Luk. 7.47. God forgives not only one, or two, or a few; but even, many Offences.

Thirdly, To sins reiterated and committed again and again. This Abundant Pardon reacheth to these, and God has Mercy and Forgiveness for them. For Relapses, and Fallings back into sin, and the Repetitions of them, he is Frequens and remittendum, He will multiply to pardon, as the Marginal Translation carries it: He that has commanded us to forgive others again and again, he will certainly do it himself out of all question. Hence is that Gracious and Evangelical Imitation of the Prophet Jeremy 's, in Jer. 3.1. They say, if a man put away his wife, and she go from him, and become another man's, shall he turn unto her again? shall not that land be greatly polluted? but thou hast stayed the harlot with many lovers; yet, return again to me, saith the Lord. So again, in Hos. 14.4. God says, I will heal their backslidings, and will love them freely. God heals Back-slidings, and Apostatisings, and Relapses, and Recidivations, sins committed again and again. Thus we see how in all particulars it holds true, that God will abundantly pardon.

The Ground and Foundation of this Truth is twofold.

First, The Greatness and Infiniteness of God's own Nature, considered in himself.

Secondly, The Greatness, and Infiniteness, and Fulness of the satisfaction of Christ.

First, The Greatness and Infiniteness of God's own Nature. God is a great and infinite God, of whose Perfection there is no end: Therefore every Attribute in him is of Infinite Extent, and his Mercy amongst the rest. Thus it is said expressly of him, His mercies are great or many, in 2 Sam. 24.14. Mercy in us, it is no more than a Drop; but in God it is an Ocean: In us no more than a little Stream; but in God it is a Spring and full Fountain. A Spring continually runs, an Ocean is never drawn dry: What is a little sparkle of Fire, if it fall into the main Sea? The same are the sins of a penitent person, being propounded to the mercy of God. Thus Micah. 7.18, 19. Who is a God like unto thee, pardoning iniquity, an passeth by the transgression of the remnant of his heritage? he retaineth not his anger forever, because he delighteth in mercy. He will return again, he will have compassion upon us; he will subdue our iniquities: and he will cast all their sins into the depths of the Sea.

But Secondly, and Efpecially, This is founded upon the Fulness and Infiniteness of Christ's Satisfaction. Therefore will God abundantly pardon, because Christ has abundantly satisfied, and paid the Debt which was required at our hands. If we have no more to say for ourselves than God's Nature, and the Infiniteness of that, it will not serve our turn; for as God is infinite in Mercy to pardon us, so he is infinite in Justice to punish us: And where are we then? But now, in Christ his Justice is fully answered; and there is an opportutunity for the Expression of his Mercy together with it. This is that which is our great relief; and accordingly, we should make much of it for our great Comfort and Consolation, that God hath set him for a Propitiation for our sins. Christ has paid a Ransom which is sufficient for the taking away of the greatest sins that may be; and therefore will God also pardon those greatest sins. God's mercy must needs reach as far as Christ's death: Now, this takes away all sins whatsoever. The Blood of Jesus Christ cleanseth us from all sin. He is a Physician that is able to cure all Diseases: What matter what the Disease be, whilst the Physician has skill to remove it, and to cure it, and to take it away? Or what matter what the Debt be, where the Surety has already paid it, and made satisfaction for it? Christ has satisfied for great sins, and God forgives great sins; yea, the greater the sins are, the more does he delight to manifest his Goodness in the Forgiveness of them: That where sin abounds, Grace may much more abound; as the Apostle expresses it, in Rom. 5.20.

The Consideration of this Point is matter of singular Comfort to all such Persons as are humbled and broken in heart, and lie under the burden of their sins, and are willing to leave and forsake them, and in good earnest to quit themselves of them. Here is Grace, and Mercy, and Reconciliation offered unto them, if they will accept it upon those Terms and Conditions whereupon it is offered: And therefore, let none reject it, or refuse it, or put it away from themselves. Take heed of denying or diminishing this Free Grace of God, which is thus richly tendered in the Gospel; as there are some kinds of persons are now and then apt to do. There are some sullen Spirits in the World which will be damned, as we may say, whether God will or no; that will have none of that Mercy which God offers, and holds out unto them; that cry out with desperate Cain, My sin is greater than can be forgiven. Oh, take heed of that. It is not the greatness of thy sin, but the greatness of thy stomach, and the pride of thine own corrupt heart, that lies in thy way. Thou wouldst fain stand upon thine own bottom, and be justified from thyself, and go to Heaven through thine own Righteousness, and art loath to be beholden to God for such a favor as Pardon is; and therefore it is that thou opposest it, and standest out against it. Or, it may be thou hast a false heart, and art willing to keep thy Lusts still, and not to come up to God's Conditions. But do not thou any longer nourish such a corrupt disposition in thyself, as being that which is very odious and abominable in the sight of God. Despair is, in a manner, the greatest sin of all; a devilish and hellish sin, and such as is worse than any other which is there made the occasion of it; because it is a sin against the sweet Bowels of God, and the Riches of his Mercy in the Gospel, which he desires to extol and magnify above all other things in the World. Therefore, by all means take heed of it, and withdraw from it. Remember to observe the Condition, and thou mayest undoubtedly expect the Promise to be accomplished and made good unto thee. Though thy sins be many, though they be great, though they be repeated again and again; yet, at last, wholly left and renounced, there is mercy for them. God looks not so much at the greatness of thy sin in its own nature, as rather at thine affection to it. That sin which is not too great to be forsaken, it is not too great to be forgiven. A great sin being left, shall be pardoned; whereas a smaller sin being returned, shall plunge thee into Everlasting Death and Condemnation. And so much may be spoken of the Word of Promise or Encouragement here mentioned; He will abundantly pardon.

Now, the Second is the word Motive or Inforcement in the Counsel, For; For he will abundantly pardon. Because God will abundantly pardon, therefore let the wicked forsake his evil ways. And so there is this in it, That God's Mercy is a special Argument and Motive for Man's Reformation. Because he is so ready to forgive sin, therefore we should be as ready to forsake it. Thus the Scripture still sets it, as in Psal. 130.4.

And it holds upon this account, because here now we see that our labor is not in vain. If a man might repent and turn to God, and for all that God would show him no mercy, he were still but in the same case as before; and might be ready to think with himself, that he had as good go on in his sins still, and enjoy the present delight and sweetness of them. But now, when he hears, that upon his Repentance God will forgive him, this Carnal Objection is removed and taken off from him.

And then it holds also in a way of Thankfulness and Ingenuity, in answer to God's goodness. Seeing God is ready to do so much for us as to pardon our sins, so we should be ready to do so much for him, as to remove our sins from us.

Therefore let us accordingly make this Use and Improvement of it. Let us take heed of abusing such a sweet Truth as this; and so turning God's Grace into wantonness, as many sometimes are subject to do; for God will be sure not to hold us guiltless if we do so. Whosoever shall commit any sin with these thoughts of presuming on God's mercy without Repentance, he does so far forth deptive himself of the comfort of this present Doctrine, which still supposes the Renouncing of sin as the Condition annexed to the Promise. Carnal and corrupt persons, they pull this Text asunder; which is to be taken still in its Connection. They are for the latter part of it only, where it is said, God will have mercy, and will abundantly pardon: But they are not for the formre part of it, where the wicked is required to forsake his evil ways. Now, the one is of noforce without the other; that so as men may not despair, so they may not presume; and as they may not deny God's Mercy, so they may not retain their own Iniquity; but rather search and examine their hearts in such cases as these are, and observe God's dealings with them: who oftentimes suffers them to fall into great sins, for the punishing of their neglect of smaller: And that also, occasionally, they might magnify God's Grace, and Goodness, and Bounty in the amendment and recovery of them; as it is noted of Mary Magdalene, afore-mentioned, that Because her many sins were forgiven her, she loved much.

These words here in the Text, Let him return unto the Lord, and he will have mercy; they are still to be taken in an Exclusive Sense: He will so have mercy upon him if he return, as he will not have mercy upon him if he doth not. Whosoever he be that goes on in sin without Repentance, let God be as merciful as he may be, yet such a person will not be the better for it whilst he so remains, but rather the worse. He that despises the Riches of God's Goodness, and Patience, and Long-suffering; he does but treasure up unto himself Wrath against the day of Wrath, and the Revelation of the Righteous Judgment of God, Rev. 8.24.

Let us therefore lay all these things now together, and take them in the right Sense and Construction, and make a right Improvement of them; neither giving ourselves liberty in sin, nor yet doubting or Despairing of Mercy: The one being a Trespass upon God's Justice, and the other upon his Goodness; and both together upon his Truth: Which hints the contrary to us in this Text which we have now handled and dispatched: Let the wicked forsake his way, and the unrighteous man his thoughts, and let him return unto the Lord, and he will have mercy upon him; and to our God, for he will abundantly pardon.

SERMON XXXIX.

IN the Text itself we have three General Parts Considerable of us.

First, The Monitor.

Secondly, The Admonition itself.

And Thirdly, The Occasion.

The Monitor in these words, Thine ears shall hear a Word, &c. The Admonition itself: This is the way, walk ye in it. The Occasion: When ye turn to the right hand, &c.

We begin in order with the First, viz. The Monitor, Thine ears shall hear a word behind thee. This it may be taken by us two manner of ways: Either in the proper sense, or the Metaphorical. The proper sense that relates to the word which is without us, The word of the Ministry. The Metaphorical sense that relates to the word which is within us, the Dictates of the Spirit. Now either of these may be very well understood here in this place, when as the Lord signifies to his people that their ears shall hear a word behind them. It is either a Promise to them of the Continuance of Ministerial Opportunities, or else it is a promise to them of the Continuance of Spiritual Suggestions.

First, We may take it in the first sense, as it relates to the Opportunities of the Ministry, which God promises here to this People to continue still unto them. Thine ears shall hear a word behind thee, that is the Ministerial Word. And thus it suits with the words which went before in the precedent verse, the latter clause of it. Thy Teachers shall not be removed into a corner anymore, but thine eyes shall see thy teachers. Now it follows, And thine ears shall hear a word behind thee. Here's an Accommodation of both senses as to this particular, The Eye and the Ear. The Eye in reference to the Person, and the Ear in reference to the Duty. In reference to the Person: First, Thine Eyes shall see thy Teachers: this was a great mercy and so to be accounted, although it is not always so. The World does not usually so esteem it, whatever it be in itself, care not much sometimes whethey see their Teachers or no, or their Teachers them. But yet it is not so simply in itself, a very great mercy. It is a favor when God does vouchsafe Teachers to us, and when he vouchsafes us likewise an opportunity of beholding them, when they are not removed into a corner, but our eyes may look upon them.

But Secondly, That's not all, theres somewhat more in it besides all this: Not only the advantage of the eye, but the advantage of the Ear, And thine Ears shall hear a word behind thee, &c. It is not only to see but to hear them. It is not only to see that we have Teachers and to hear them but when we list, or not at all. But to see and to hear them to: It is a mercy to see them, it is a Duty to hear them: Yea, it is a Duty and a Mercy both, where we are sensible and capable of it; and therefore does the spirit of God here join them both together to make it the more full and complete. Thine Eyes shall see thy Teachers, in the former Verse. And thine Ears shall hear a word behind thee saying. Here in this,

Now this latter is that which we are to speak to with God's Assistance at this present time, viz. The hearing of the Ear. That God will vouchsafe to this People this Opportunity of being made partakers of his Word and Heavenly Doctrine. This is that which he here promises to them, as a part of that blessing which he has reserved in store for them. He had in the 18th of this Chapter, signified that he would wait that he might be gracious, and that he would be exalted that he might have mercy upon them. This was a promise of Mercy in General. But now in the Verses following he does bring it down to the particulars, and to this amongst the rest, o enjoying the Ministry of the Word.

Now there two things at once which are involved and implied in this Expression. First, Heres the opportunity itself, A word behind thee. Secondly, Heres the embracing or closing with this Opportunity, Thine ears shall hear it. First, (Isaiah) Heres the Opportunity itself, A word behind thee. He showeth his word unto Jacob, his Statutes and his Judgments unto Israel, Psal. 147.19. It is spoken as a great Privilege and Mercy towards them. And so it is, for God to give us his word, to acquaint us with his divine Will and Truth in all the Parts of it; there is more in it than we are always aware of, or do indeed seriously consider and lay to heart. There is more in it then in the enjoying of any outward or temporal Blessing whatsoever, which yet notwithstanding we do commonly more take notice of: And so does the Prophet seem to imply here in the Text. These Words in the foregoing Verses are according to some Translations rendered thus, Thy rains shall be no more kept back, and thine eyes shall see thy rain, then it follows, And thine ears shall hear a word behind thee.

According to which Exposition the sense seems to be this: That he would not only give them temporal Blessings, but also that he would heap upon them Spiritual. That he would not only give them rain upon their fields, which they were now sensible of, as being a great while kept from them, as it has been of late from us: But likewise that he would give them rain upon their hearts, and the showers of Heavenly Doctrine falling upon them; he leads them from the one to the other, that so thereby he might the more ease their Affections in it.

Now this word, It is here Emphatically said to be behind them, A word behind thee, Davarme acharika. Wherein the Lord does, as it were, compare himself to a Shepherd, that puts his Sheep before him: Or to a School-master, that will have his Scholars in his sight; that so he may the better regulate them, and keep them in order.

To open it a little unto us. It seems to carry a various Notion in it.

First, it is a pursuing and overtaking Word; a Word that follows us, and comes at our heels. There are many people in the World which think to escape the Lashes of the Word, in the Terrors and Threatenings of it, by shunning it, and running away from it: But the Word, it is a Word behind them for all that. They cannot run so fast from that, as that runs fast after them, and persecutes them to their very Doors, and comes home to them in their very Bosoms, through the power and efficacy of it. It makes Hue and Cry after them when they think most of all to avoid it. Thus Heb. 4.12. The word of God is quick and powerful, sharper than any two-edged sword, piercing even to the dividing asunder of soul and spirit, and of the joints and marrow; and is a discerner of the thoughts and intents of the heart. Where God is pleased at any time to set home his Word by his Spirit, and to give Wings and Legs unto it, as he can, and often times does; it will follow men and pursue them to the uttermost, so that they shall not escape: And though it meets not with them at one time, yet it will be sure to meet with them at another. Ye shall have some kind of people sometimes, which are afraid to hear such kind of Preachers which deal closely and roundly with them, or such kind of Doctrines which do come close to their Hearts and Consciences, because they would not be troubled, and molested, and interrupted in their sins; but they are met withal sooner or later, now and then before they are aware; especially, if God have any pleasure or delight in them, or any intent towards them for Good. He will not leave them so; but his word shall find them out in their greatest shunning and avoidings of it. That's one thing which it is so called A word behind thee, i.e. A pursuing and overtaking word.

Secondly, A word behind thee, that is a Revoking and Recalling Word. A word of Restraint, when any are going on headlong in the ways and courses of sin, without any heed or regard at all. This word it comes behind them, and fetches them back. As Paul when he was riding Post to Damasous with Letters against the Church, he heard a word behind him saying, Saul, Saul, why persecutest thou me? Act. 9.4. The word of God it serves to this purpose, to curb men, and to put a check upon them, in all their loose and exorbitant courses, and to recall them in all their extravagancies: Like the Shepherds whistle that does call back the straying sheep, from its wandering from the flock. It is said of Christ, that he can have compassion on the ignorant, and on them which are out of the way, ( Heb. 5.2.) And this Compassion he does manifest in the revoking and reducing of them, and bring them right again. It is a main End and Intent of the Ministry: To recover men out of the snare of the Devil, who are taken captive by him at his will, 2 Tim. 2.26. And it is a mercy to enjoy it to such a purpose as this is.

Thirdly, a word behind thee, that is, An Impulsive and Provoking Word. A word that puts thee forward, that furthers thee and promotes thee in thy way. Theres a great deal of slackness and sluggishness oftentimes in Christians, from whence they are more remiss and negligent in their Duties than it becomes them to be. For which cause they have need of somebody to excite them and to put them on. Now the Ministry of the Word, it is here exhibited and represented to us under this Notion likewise. It is a word behind thee: So as there where thou keepest behind, to set thee on going. This it is in the several Doctrines and Instructions of it, where it shows our several Duties and the things that God requires at our hands, which so lay as we see we cannot for shame be neglectful of them. Thus in all these considerations is the Word of God, a Word behind us: And this for the Opportunity itself.

Now the Second thing is the closing with it. Thine ears shall hear it. Though the word be behind us, yet we must not put it Behind us, we must take heed of that, we find a censure laid upon this, in Psal. 50.17. Seeing thou hatest Instruction and casteth my words behind thee. It is the Character of a Wicked person, and such an one as God will can to an account. Therefore tis added here, Thine ears shall hear this word. God must not only provide a Word, but he must likewise provide Ears, or else there will no good at all come of it, let his word be what it will be. This is that therefore which he does here graciously undertake for his people. Thine ears shall hear a word behind thee, which is not only to be understood of the advantage and opportunity itself, but likewise as well of the improvement and closing with it.

This Hearing, it is to be understood Emphatically, & cum effectu, without which the Blessing is not full and complete. Look as meat is not a perfect Blessing except there be a mouth to receive it, an appetite to be carried to it, and a stomach to entertain and digestit. Even so the Word of God is not a perfect blessing neither, except there be an Ear to hearken to it; a spiritual taste to relish it, and an heart to receive and digest it, and to close and comply with it. Now this is that which God does here in this place (I say) promise to his People, when he says, Their ears shall hear: Not only a simple Partaking of the word Preacht, but also an attendance upon it, and obedience to it. Hearing in the Language of Scripture being put for Obeying, without which it is all in vain. This was that Hearing which was in Lydia, Act. 16.14. whose heart the Lord opened, unto the things which were spoken by Paul. The Things were spoken by Paul: There was the word behind her. Aud she attended to those things which were spoken. There were her Ears hearing this word, and both together made it to be a perfect and complete blessing to her, as it is also to any one else.

Let us therefore accordingly endeavor to find this made good in ourselves. That we be hearers of that word which God does afford and vouchsafe untous. And that not only with our outward ears, (although it were well if some would do that) but also moreover with our inward affections and attentions to that which we hear: seeing God follows us day after day, and time after time with these advantages and opportunities which he offers unto us, let not us be so far neglectful either of him or of our own good as to divert our minds from them. Considering what Solomon hath told us to this purppse, Prov. 28.9. He that turns away his ear from hearing the Law, even his Prayers shall be an abomination. And so much of these words in their first Acceptation, as they may be taken properly and in the Letter: Thine Ears shall hear a word behind thee: As relating to the Word of the Ministry, and the Continuance of such opportunities as the • e are.

The Second is, as they may be taken Metaphorically, as relating to the word within us. The inward Motions and Suggestions of the Spirit, and the Dictates thereof. This may be very well meant hereby likewise: and as the other is not excluded: So perhaps this is principally intended here in this place, when it is said, Thine ears shall hear a word behind thee speaking. God's Spirit speaking to our Spirit. This is such as God does vouchsafe in his Church as well as the other: As they have the word sounding in their Ears: So they have the Spirit also whispering in their Consciences, and stirring, and moving in their Hearts. Those that live in the Bosom of the Church, within the pales and compass of it, they have many such advantages and opportunities as these are which are vouchsafed and afforded unto them.

This as well as the former, is very fitly called a word behind thee, not only in all these respects which I mentioned in reference thereunto, as a word pursuing, recalling, and provoking. All which it is, but also which we may moreover here take notice of in these two regards.

First, In regard of the Privacy and Secrecy of it. Look as that which is behind us we do not so easily see and discern: no more do we many times so readily perceive such motions as these are. God speaks once, yea twice, but man perceives it not: as it is in Job 33.14. Hence it is called a secret word, Davar laat, Job 15.11. Are the Consolations of God small with thee? or is there any secret word with thee? And a stolen word, as it is in the Hebrew Text, Davar jegunnav Job 4.12. Now a word was secretly brought unto us and mine ear received a little thereof. Whereby are signified the secret whisperings and murmurings of the Spirit of God in us.

Secondly, As it is a word behind us in regard of the Se • resie and privateness of it. Likewise in regard of the Proximity and Nearness. The word is nigh thec, as it said in another case. It is but looking behind us and we have it: It accompanies us and goes along with us, as the shadow with the Body. That's another thing here considerable, and that in this expression of being behind. Here's the Constancy of these motions which God follows his People withal, without intermission: They are never free and exempt from them, but they are still about them, and stirring them; where ever they are, and whatever they are doing, upon all occasions, as I shall show more anon in the following part and close of the Text. Behold I stand at the door and knock, as it is in Revel. 3.20. He stands, which is a Posture of Perseverance.

This is a very great Favor as well as the Former. It is not only a mercy, that God gives us his word without us, in the Dispensations of the Ministry; but likewise his word without us, in the Dispensations of the Ministry: But likewise his word within us, in the Dispensations of his Spirit. And this is that which he annexes and joins together with that in the promise of it.

This we find mention made of here in some other places of Scripture likewise. These Dictates and Suggestions of the Spirit, 1 Joh. 2.20. Ye have an Unction from the Holy One, and ye know all things. So again in ver. 27. The anointing which ye have received of him abideth in you, and teacheth you all things. So Joh. 14.26. The Comforter which is the Holy Ghost whom the Father will send in my Name; He shall teach you all things, and bring all things to your remembrance, &c. Again Joh. 16.13. When the Spirit of Faith is come, he will guide you into all truth, &c. Still there's mention of these Suggestions of the Spirit.

The Use, which we are to make of it, is accordingly to bless God for it, that affords these things unto us. We see here the happiness of being brought forth within the compass of the Church where such means as these are vouchsafed; and we should acknowledge God's Goodness to us in this particular: for though there be the stirrings of Conscience sometimes, even in Civil Men, in Heathens, and such as these are; yet these Motions of the Holy Ghost, they are more proper and peculiar to the Church, where there is the Ministers, and Ordinances, and Means of Grace in the Dispensation of them. And we should not think it a small matter for ourselves to enjoy them: Next to God's giving of his Son to us is his giving of his Spirit, and his continual Application of himself to our Hearts and Consciences. But so much for that. I have done now with the first General; which is the Monitor here signified unto us in these words, thine ears shall hear a word behind thee: Understood either properly, of the Word of the Ministry; or metaphorically, of the Suggestion of the Spirit.

I come now to the Second, which is the matter of the Admonition itself; saying, This is the way, walk ye in it. Now, this in a Suitableness and Correspondency to what went before, may be taken three manner of ways, and may seem to carry a threefold Impression upon it.

First, As a word of Correction and Reformation in case of Miscarriage: This is the way, walk ye in it. It is very fitly said to those which wander, and are out of the way; to reduce them, and to bring them again into it.

Secondly, As a word of Direction and Instruction in case of Ignorance: This is the way, walk ye in it. It is very properly said to those which are to seek, and know not what to betake themselves to, nor which way to turn them; to show it, and to chalk it out to them.

Thirdly, It is a word of Strengthening and Confirmation in case of Unsettledness: This is the way, walk ye in it. It is very suitably said to those who are doubtful, and wavering, and uncertain in themselves whether they be right in the way or no; to encourage them to persevere and go on in those good Ways which they have made entrance upon. All these Emphasis are in this Expression.

First, (I say) It is a word of Correction and Reformation in case of Miscarriage: This is the way, walk ye in it. It is very fitly said to those which wander, and are out of the way; to reduce them, and to bring them into the way again. And to them it is said, God doth not only by his Word, but by his Spirit admonish them of the evil Courses which they are in, and turn them from them. That Way which you are in is not that wherein you should walk: No, it is this, and therefore walk ye in it. Thus we have it in Ezek. 33.11. Turn ye, turn ye from your evil ways; for why will ye die, O house of Israel? The Lord calls upon men daily to Repentance, and Amendment, and Reformation of their Lives: Not only in the way of his Providence, and the things which he does in the World, as Grounds and Motives to them for it; but likewise, in the Work of the Ministry, and the stirrings of his Spirit in the heart, as enforcing those Occasions upon them.

This he does, as we may conceive, especially, upon a twofold Consideration.

First, Out of Mercy to them; that so, by this means, he might at last recover them. God delight not in the death of a sinner, as he hath said and sworn about it. It is no pleasure to him that men should sin, and live wickedly, and damn their Souls: He desires rather their Amendment and Salvation. And because indeed he does so; therefore, as a means tending hereunto, does he admonish them, and check them upon their Miscarriages and Goings astray.

Secondly, In Judgment and Aggravation against them, that so hereby he may leave them inexcusable, and that they may have nothing to say for themselves that they may not plead they wanted memory, that they had nobody to rectify them, and set them right: He himself does therefore undertake to do it for them: They shall hear a word behind them, saying, this is the way, walk ye in it. It is a word of Correction and Reformation to them in case of Miscarriage. And that is the first Emphasis or Impressions which is upon it, wherein we may consider it.

Secondly, It is a word of Direction and Instruction in case of Ignorance. This is the way, walk ye in it. It is very properly said to those which are to seek, and know not which way to turn themselves. And to them also is it said; especially, so far forth as they do anything seek unto him, and depend upon him for it. Those which desire Direction from God in those Ways which are to be taken by them, they shall receive Direction from him. The meek will he guide in judgment, and the meek will he teach his way. Psal. 25.9.

This is true, and may be made good unto us, according to a double Explication: whether we take it in reference to Civil things, and the Affairs of this present Life: Or whether we take it in reference to Spirituals, and things of a better.

First, Take it in reference to Civil things, and the Affairs of this present Life. So there are very Gracious Hints which are sometimes given to the Servants of God for their direction in this particular. In Businesses of any great Concernment, and Moment, and Importance to them, where they are ignorant, and know not what to do, it pleases him to advise them, This is the way, walk ye in it. And they may very well satisfy themselves in this respect, when it is so with them: Though it be that which is not chiefly intended here in the Text, yet it is not excluded; and therefore, we may very seasonably observe it, and take notice of it.

Secondly, In reference to Spirituals, and the Affairs of a better life. Here those that wait upon him, shall not want Direction from him; but he will advise them, and by counseling to them: For which purpose they do, with a great deal of confidence, betake themselves to him, as the Prophet David says in sundry places: Thus in Psal. 25.4, 5. Shew me thy ways, O Lord, and teach me thy paths: Lead me in thy truth, and teach me; for thou art the God of my salvation; on thee do I wait all the day. So again, Psal. 86.11, Teach me thy way, O Lord, I will walk in thy truth: make my heart to fear thy name. So again, Psal. 143.8. Cause me to hear thy loving-kindness in the morning, for in thee do I put my trust: cause me to know the way wherein I should walk, for I lift up my soul unto thee. Now, in answer to such Prayers and Requests as these are, does the Lord, accordingly, very graciously instruct them, and give direction to them: And they shall hear a word behind them, saying, this is the way, walk ye in it. That is Secondly, A word of Direction and Instruction in case of Ignorance.

Thirdly, It is a word of Confirmation in case of Unsettledness. This is the way, walk ye in it. It is spoken very suitable to those which are somewhat doubtful whether they be in the way or no, by way of Encouragement. God will Graciously provide for the Settlement, and Constancy, and Perseverance of his People, that they may not depart of start aside from him. And this is another kind of Word, which is as useful and necessary as the other: We have not more need to be diverted from those ways which are evil, and to be directed to those which are good, then when we are in good ways already to be settled and confirmed in them, that we do not forsake and leave them: This is that which is in this Supplication. Least that which is lame be not turned out of the way, but that it rather be healed, as it is in Heb. 12.13.

There's hardly any can be in a good way, but as soon as ever they appear to be in it, there are endeavors to put them out of it, and to discourage them in it. Satan and his Instruments are ready presently to do all they can to this purpose; by their Inchantments, and Seducements, and Inticements. Well, but see here now how God orders it to his People; Thou shalt hear a word behind thee &c. There is none which are in any good way, but as they had a word behind them, which first brought them into it; so there's none which are in that way neither, but they have a word behind them to continue them in it, if they would hearken and listen unto it: And if at any time they swerve from it, it is because they are either willful or negligent in this particular, not attending to the Gracious strivings of God's spirit in their Hearts, as we shall have occasion to show more hereafter. For as God himself he does not neglect to speak unto them, and that daily; this word it is still sounding in their Ears.

And this God does as a part of his Covenant with them, which is to perfect what he begins, and to preserve that work of Grace in them which he has in part bestowed upon them. Psal. 1.6. And so now I have done also with the Second general part of the Text, which is the matter of the Admonition itself. This is the way walk ye in it, as a word of Correction, as a word of Direction, as a word of Encouragement or Confirmation.

The Third and Last is the Occasion of it, that we have Exprest in those words, When ye hear &c. This at the first hearing may seem to carry some difficulty in it; Forasmuch as Moses when he is to instruct the people of Israel which way they should go, he wishes them to turn neither to the right hand, nor to the left. Deut. 5.32. And Deut. 17.20. What then is the meaning of the Prophet here in this place? that the word of God shall encourage them saying. This is the way walk in it, when they turn to either hand.

To this I answer that he means thus much; That the word of God does reclaim and reform them in either of these alterrations, when they turn to the right hand, and so go out of the way in that; then he shows them this is the way and orders them aright. So again when they turn to the left hand and go out of the way so, then he shows them this is the way, and orders them aright so: so that in whatsoever Error they are, whether upon the right hand or upon the left, is he pleased graciously to reduce them. This is the meaning of the Prophet Isaiah. here in these words. When ye turn to the right hand &c.

And that's this which is here mainly Considerable: Observe us here somewhat by the way, that there are Errors on both hands, upon the right as well as upon the left; That's here implied while's the Prophet tells us, that there is a Word behind us Correcting and Reforming us in Each: And so indeed there is. Virtue it consists in the middle betwixt two Extreams, but partakes of neither: It is not medium Particepationis, but Negationis, as we use to distinguish it: This is that which is Considerable in it.

Now an Error on the right hand is properly such an Error as does least of all depart from the right; Yea does resemble it, and appear like unto it. As to instance in a particular by way of Explication: The doing of anything which we have a mind to, though never so Unlawful without any scruple, that's an Error on the left hand. Again the scrupling of the doing of some things which are indifferent, and may be Lawfully done by us: That's an Error on the right hand. The just and direct way is betwixt them both, which is to obstain from that which is sinfully, and prudently to use our Liberty in things Indifferent.

Now here we have the word of God both in the Ministry, and the Dictates of the Spirit guiding and directing of us, that we fall into neither of these Extreams; but walk in that path and way which is to be trodden by us, when we turn either to the right hand or to the left. Those which wait and depend upon him, and are careful to lesten to him; he will take care that they may be upright and sincere in each Particular. This is the Blessing which God promises in this place, and it is to be observed and regarded by us: It is a great favor and mercy to be kept from the Extreams of anything, that we fall not into them.

Thus it is upon this account, namely in regard of the hazard and danger of them, for that there is. There's danger in every Error, whether it be on the left hand or on the right, and so to be made account of by us: Danger as to all those particulars, wherein Sin itself is dangerous.

As First, To the dishonor of God, God may as truly though not as much be dishonored by a Sinner on the right hand as on the left, and that, because even that also is a Breach and Transgression of his Law; who in the places before used in Deuterenomie, has commanded us to turn aside unto neither. The Holy Law and Commandment of God, it does not only proceed against sins of Presumption, but as well also against sins of Infirmity; not only against sins of knowledge, but against sins of ignorance; not only against errors on the left hand, but on the right. And where the Law of God is anywhere broken, the honor of God is there dishonored: There's danger in it therefore in that.

Secondly, As to our own prejudice, we may hurt and disaccommodate ourselves; by sins on one hand as well as on toother: contract a guilt to our own Souls, and deprive ourselves of many comforts which otherwise we might be partakers of, whether temporal or spiritual.

Thirdly, Wrong our Neighbors. There may be injury done also to them in such cases as these are; by Errors on the right hand as well as on the left: And if left hand errors are more dangerous than when they are fallen into: Yet right-hand errors are thus far here dangerous, as that we easier fall into them; and (for want of heed) are become the sooner guilty of them.

That which lies upon us, is as much as may be to avoid them both. And to this purpose to listen to the word behind us speaking to us: Otherwise we shall hardly of ourselves be able to do it. In vitium ducit culpe fuga si caret art, as the Heathen man observed, The avoiding of Error if there be not art and skill in it, leads into more. And again, Stulti dum vitant vita in contra corruit, Fools whiles they avoid one sin, they commonly run into another. But here the Word and Spirit of God does arm and prepare us with wisdom in this particular, in that it speaks behind us saying, This is the way walk ye in it, when we turn either to the right hand or to the left.

But now farther if we please, we may take these words a little more at large, as I in part hinted before. When ye turn to the right hand or to the left, not as touching it of two extremes, but in reference to all the passages of our lives, whatsoever they be. When ye turn to the right hand or to the left, that is, whatsoever place ye are in; whatever business ye are about; whatever condition befalls you, ye shall have the hints of the Word and Spirit of God assistant to you.

This is the promise which is made to the Saints and Servants of God. And it is made not only here in this Text, but also in divers other places besides, as Psal. 37.5. Commit thy way unto the Lord, trust also in him, and he shall bring it to pass. So Prov. 3.6. In all thy ways acknowledge him, and he shall direct thy paths: So again in Prov. 16.3. Commit thy Works unto the Lord, and thy Thoughts shall be Established.

This Disposition in God towards his People is founded on his Affection to them. He loves them, and therefore he Counsels them, and cannot abide to see them miscarry. Love it is full of direction of the party which it is placed upon, and will not suffer him to go out of his way: And so it is with God to us.

This is a great Comfort and Encouragement to us, and should quicken us especially in his service, wherein especially we are sure to have him to guide us, and go before us, and be assistant unto us. And that in the darkness of this World wherein we walk. If a man have a bad way, yet if he have a good guide, it is some Comfort to him: This is the Lord to his Servants, He teaches them to go, taking them by the hand, as it in Hos. 11.3. Oh how much should we be affected herewith! Especially in this Age and Time wherein we live: In which we have so many Labarynths and uncertainties, that a great many do not know what to do, nor what way to betake themselves to. We have so many humors and conceits amongst us, that we know not almost what to believe, nor what to practice. It is the case and condition of many people, that they are at a nonplus, and almost at their wits ends in this particular. Well, in all these uncertainties and distractions. Here's the Comfort and Encouragement of God's servants, (which do not provoke him to do otherwise with them from some default or miscarriage in them; in which case it may be suspended to them.) That they shall hear a word behind them saying, this is the way, walk in it, when they turn, &c.

But here it may partinently be demanded: How this word shall be discerned and known, because there's a great deal of deceit and mistake in the particulars, many taking that to be the word and spirit of God which is no more but their own foolish fancy, and the suggestions and intimation of the Devil joining with their own corrupt hearts. It is the condition of many people now in these present days, and never more than now it is.

For this, There are divers Touchstones and discoveries of it, which we will briefly instance in.

First, Let this within thee be regulated by the word without thee: And the motions and suggestions of the Spirit examined by the Rule of the Scripture, and the written word of God, to the Law, and the Testimony: If they speak not according to this word, it is because there is no light in them, Isa. 8.20. God never speaks in the Conscience contrary to what he speaks in the Scripture; for he is unchangeable and cannot deny himself. If therefore we have any motions in us which are cross and opposite hereunto, we have very greet cause to suspect them, as coming to us from another hand: yea, to abandon them, and to bid defiance to them. For which as the Wind does not sit at the same time in two contrary corners, North and South: so neither does the Spirit breath in two contrary motions Good and Evil. The motions of the spirit are always suitable and agreeable to itself.

Secondly, They are also orderly and regular. They keep men within the compass of their Callings, and the spheres, and the place which God has set them in. Motions either from men's own Spirits, or the spirit of Satan acting in them, they are many times out of course, they carry them above their line, and make them to stretch themselves beyond their measure, as the Apostle speaks: But those which come from God, and the suggestions and inclinations of his spirit, they confine them and keep them within bounds. They order them, and frame them, and keep them within bounds, suitable to their several stations, and Relations, and Conditions, and Circumstances in the world, which they have regard and heed unto. So likewise (which we may refer hereunto) they are agreeable also to the law of Nature and Civility, and ingenuity in us: Therefore such motions as cross these, they are not such as come from God's spirit, but from the spirit of the Devil; when any are carried to such acts as are against Civility and common modesty itself.

Thirdly, They are also mild, and gentle, and seasonable: They are not ordinarily violent raptures, but such as leave a man in a right apprehension of what he does, and reflection upon it. A man knows where he is and what he does, while he is followed with them, which in the motions of Satan is otherwise.

Fourthly, They are discernible also from their Effects, and the ends which they tend unto; all the hints and motions of God's spirit they still tend to make us better, and to carry us nearer to himself one way or other; they serve to promote Piety, and Holiness in us, and to better us especially and above all in our Inward man; whereas those which are contrary, and do serve to weaken Grace in us, they have another spring for them.

Lastly, In all these Cases, the Spirit commonly brings his own Conviction and Evidence with him. And as he says This is the way walk ye in it; so he does likewise manifest that it is he that says it, from whence the Soul of a Christian may be assured that he is not mistaken or deluded in it. Look as those which had the Spirit of Prophesy, they did by the same light know both the truth of the things themselves, which they prophesied about, as also that it was from God, that message which they delivered; even so is it with those also still, which have any motions of the Spirit of God in them; they do at one and the same time know both the things themselves which they are moved unto, as also the Author and Original of them. But so much for that. In these hints and suggestions of the Spirit, this voice behind us may be discovered by us.

Now to shut up all with a word of use and Application and so to Conclude. We have heard out of the words of the Text three things; that there is such a Monotor as this is: A word behind us, the Effect and matter of the Admonition. This is the way &c. and the occasion of it, When we turn to &c. Now what remains to ourselves to be done by us upon these considerations? two things especially: This observation is to be improved by us two manner of ways. First, In a way of Thankfulness. And Secondly, In a way of Obedience.

In a way of Thankfulness. First we are to bless God, that he is pleased thus Graciously to provide for us, not only to instruct us by his word, and his voice sounding in out Ears in the ministerial Dispensations, but also to admonish us by his Spirit, and the Holy Ghost moving in our Hearts in our Christian Conversation. This is a matter of great Thankfulness and Acknowledgment to us: A faithful Monitor is a very great advantage, it is so betwixt man and man; betwixt one friend and another: to have one to tell them when they do amiss, and to reform them in it, or to direct them where they are at a loss, and to instruct them about it. This is that which God Himself does for his people (as we have heard all this while out of the Text,) which is matter and occasion of great thankfulness and acknowledgment to them, which their hearts should be very much taken and affected with all. It is a mercy and favor that God will afford these helps unto us.

Secondly, We are to improve it by Obedience, and closing with it, seeing we have this word speaking to us; let us not stop our Ears against it, take heed of that, do not neglect the whispers of the Spirit, and of the word of God set home upon thy heart: How many are there in the world, which have such things as these are daily and continually sounding in their Ears; in case of Omission and neglect of Duty. This is the way walk ye in it. These things they are to be done and performed by you, it is not safe for you to let them alone. Again in case of committing of Evil, and ways of Extravagancy, this is out of the way; do not walk in it, ye are out of your place, of your Calling, of your Duty which is to be done by you: Nay ye walk opposite and contrary to it; How many are there in the World which in their lewd and ungodly Courses of Drunkeness, Filthiness, Uncleanness, evil Company, Consuming, and such practices as these, have many a sad check upon their Consciences restraining of them, and a voice behind them pulling them back; now let all these consider how far they hearken and give ear unto it. It is a dangerous thing to stifle the motions of God's spirit, or to stop their Ear against the voice of his word, No; but there should be a present closing and compliance with it: As young Samuel, when God called him, speak Lord thy servant heareth; so should we do in these cases: we should receive and entertain his motions, and turn those motions into purposes, and those purposes into practices in ourselves; we should never suffer such good hints as these are to die in us.

Especially considering this for our Encouragement, that as God's motions follows his Instructions, so his Assistance always follows his motions in the tenders of it: Look as he never shows us the way, but he does also move us to walk in it (that our practices may be answerable to our knowledge) so likewise he never moves us to walk in any way which he shows us, but he does likewise offer us at the same time some kind of help to walk in it. Therefore now not to close with him is not only to refuse his Counsel, but likewise (consequently) to reject his Assistance more or less, which he does exhibit to us; whereby we offer a double injury to the Spirit of Grace. And here further, let us consider the danger and hazard of such a course as this is, which is manifold and various.

First, God's future silence, where he is not regarded he will speak no more, especially having spoken to us very often for some time already past, and let us think with ourselves what it is to be deprived of such a Blessed motion as this is.

But Secondly, That's not all, there's a suffering of another voice to speak in us, and if (we look not to it) to prevail upon us; they that hearken not to the voice of God in them, they are many times given up to Satan, and their own Corruptions to work upon them, to rule and bear sway in them. This is plain by that of the Prophet David, speaking in the Name of God concerning Israel. My people would not hearken to my Counsel, and Israel would have none of me; so I gave them up to their own hearts lusts, and they walked in their own Imaginations. Prov. 1.30.31

SERMON XL.

IN the whole Verse before us we have two General Parts considerable.

First, A Proposition of the strength of Believers in general.

Secondly, A Particular Demonstration of this Proposition, taken from the Consequences and Effects.

The Proposition in General. That ye have in these words, They that wait upon the Lord shall renew their strength.

The Demonstration of this Proposition in the Particular, Ye have in these words, They shall mount up with eagles wings; they shall run, and not be weary; they shall walk, and not faint.

We begin with the first, viz. The General Proposition, They that wait upon the Lord shall renew their strength. Wherein again, we have two Branches more.

First, The Persons spoken of, and they are Those which wait upon the Lord.

Secondly, The thing itself which is spoken of them; and that is, that They shall renew their strength.

For the First, The Persons mentioned, or spoken of; they are, Those that wait upon the Lord.

This is here made the Description of God's People, of Believers, the Saints and Servants of God. They are such as wait upon God. This is a Duty often called for in Scripture; and so considerable a Duty it is, as that thereby the whole Race of Godly Men is expressed and signified to us: As if there were nothing else almost which were pertinent hereunto but that. It is a Phrase which we often meet with in Scripture to this purpose: Thus, Psal. 25.3. Let none that wait on thee be ashamed: Isa. 30.18. Blessed are all they that wait for him. So again, Lamen. 3.25. The Lord is good to them that wait for him, to the soul that seeketh him: Where they that wait for him, and that seek him are all one; both Descriptions of his Children.

There are two things eminent in Waiting; and so, in Waiting upon God: Expectation and Patience. There is Looking for somewhat from him: And there is a quiet Resting and Tarrying till it be bestowed. And both Properties of true Believers.

First, There is Expectation from God, there is Looking for somewhat from him, to be bestowed upon them. This is always in the Servants of God; Psal. 123.2. Behold, as the eyes of Servants look unto the hand of their Master, and as the eyes of an handmaid looks unto the hands of her Mistress; so our eyes wait upon the Lord our God, until he have mercy, &c. All Good Christians they do certainly expect somewhat from the hands of God, and that which is worth the expecting; Even glory and honor, and immortality and eternal life, as we have it expressed unto us, Rom. 2.7. Other matters there are which they do sometimes look for, and very well may, but these things they look for especially, as their reward and their portion, and their inheritance, and such as may not be denied them; They wait for these absolutely.

Secondly, As they have the Waiting of Expectation, so they have likewise of Patience, They are content to stay God's time and leisure for the obtaining of anything, which they look for and expect from him. He that believeth maketh not hast, Isa. 28.16. He doth not prevent or out-run God in HIs Providence towards him, but stays till he thinks fitting to help him; This is the right Temper of a true Christian and Believer. Profane and desperate persons, they fly off in a discontent, and impatience, like that wicked king Jehorum, 2 King. 6 ult. Why should I wait on the Lord any longer? but his people they wait for him, and they are contented so to do; The Reason of it, is because they are sure to speed at last. There's none that wait upon God shall be ashamed, that is, shall be disappointed, which is many times the cause of shame, As we see sometimes in waiting upon the Creature, in waiting upon vain men, As we have it expressed unto us in Job 6.19, 20. The Troops of Tema looked, the Companies of Sheba waited for them. They were confounded, because they had hoped, they came thither, &c. thus it falls out in waiting upon such as these; but now in waiting upon the Lord, it is otherwise. They that wait upon him they shall be sure not to want success. Nay, They shall speed the better for waiting; there's that also considerable.

The more willing we are to wait upon God the better it is for us; for He, he pays for time, and gives us the more because we have waited. This the servants of God considering, are therefore content to wait, and that with patience. Thus David, Psal. 40.1. I waited patiently for the Lord, or as it is in the Hebrew Text. I waited in waiting. But so much briefly of the first branch of the first General, viz. The Persons here mentioned, Believers, They that wait upon the Lord.

The Second (which I chiefly aim at in this Text) is what is said of them; and that is they shall renew their strength, By strength here we are to understand spiritual strength; strength in reference to Religion and Christian Conversation, That's the strength which is here pointed at in this place by the prophet Isaiah. And when is is said, they shall renew it; there are three things intimated to us in this Expression. First, Their Duty. Secondly, Their Disposition. Thirdly, Their Privilege. Their Duty, they ought to do it. Their Disposition, they are ready to do it. Their Privilege, they may do it, or 'tis that which shall actually and indeed happen unto them.

First, Here's their Duty, they ought to do it; this is that which which lies upon a Christian, as a Duty belonging unto him, to improve still in spiritual strength; every day to grow stronger and stronger in his inward man. To go from strength to strength, as it is Psal. 84.7. This is that which the Scripture still calls for, as Ephesi. 6.10. Finally brethren be strong in the Lord, and in the power of his might, And Colos. 1.10, 11. Being fruitful in every good work, and increasing in the knowledge of God, strengthened with all might in the inward man; A Christian must be like a tree not only growing to bear more fruit, but also growing to more strength. We need a great deal of strength, not only to overcome our own weaknesses, but also to bear with the weaknesses of other men. Whiles we are here required to renew our strength, there are two things, which may be pointed out to us in this Expression. First, Recovery of strength, there where it is in some measure lost and abated in us; To renew it, that is to regain it, to require it, and fetch it up again, after some diminution. Secondly, The Improvement of strength, to renew it, that is, to increase it, and to add new strength unto it. Each of these are here employed, and both to be practiced by us in reference to our Christian Conversation, we must renew our strength to each purpose.

First, In a way of Recovery, we must renew it that is repair it. Those which have lost any measure and degree of Grace, which they have formerly had, they must endeavor to restore it again. It is an ill thing for a Christian to grow weak and so to continue, to fall from his former strength and not to return to it again, which is the condition of many in the world, we for our parts should endeavor to be otherwise, where we observe any decays of spiritual strength in us, there as soon as we can to renew it.

This it will nearly concern us to do upon these considerations. First, In point of Honor, and that especially with God himself, Spiritual weakness it is a disparagement, especially if ye take it in the relapse, and after some former degrees of strength. It is no disgrace for a man to have a weak body; That has no moral evil or inconvenience in it, but to have a weak soul is very disgraceful. For one that heretofore has been strong in spirit, and in his inward man, now to decline and grow weaker and continue so, it is very dishonorable. The excellency of dignity, and the Excellency of strength, they go both together, and he that falls from the one, he does with Reuben fall also from the other, whiles he becomes as weak as water, he shall not excel, Gen. 49.2.

Secondly, As it concerns us in point of honor, so likewise in point of Ease; a weak Christian is so far forth a burden to himself, as meeting with many difficulties which he cannot grapple withal, but prove to hard for him. There are many occurrences in a Christians life, which do necessarily call for spiritual strength in him, to the management of them, which if he has not, he will be sure to lie under them, and to be overcome by them: There are many Temptations to resist, and many Afflictions to endure, and many duties to perform. All which are not done without strength, nor without strength in some degree of it neither; at least not done strongly, and as they ought to be done by us; weakness, it will work like itself, where the faculty is but indifferent, the operations will be answerable thereunto, it is so as in naturals so in spirituals.

Thirdly, In point of safety, there's another's consideration in that. Those which are but spiritually weak they are exposed to sundry dangers, to staggerings and fallings, especially from the spiritual enemy, who is still sure to apply himself to the weakest, and to none more then to such as are so from any Apostasy or Declining; where he can find an advantage against us here, he will be sure to follow it, and improve it to the utmost, and that also to a further weakening of us still; Besides, that then, we are under greater hazards from God himself, where we are weak with a weakness of imperfection, weak in grace, as children are weak, there the Lord pities and helps us. He knows our frame, and he considers what we are, He relieves our infirmities for us. But where we are weak with a weakness of Relapse, through carelessness and neglect of ourselves, there the Lord doth oftentimes punish us, and corrects us, as being angry with us. In regard therefore of the dangers which we stand in towards God, it concerns us to renew our strength upon any seeming decay.

Lastly, In point of comfort also, it concerns us also for this: A weak Christian will be an uncomfortable Christian; he will not have so much liveliness and refreshment in his own spirit. Because that Grace will not reflect with so much evidence upon him. A man that hath but Grace in a weak measure, though he has true Grace in him, as well as he which has stronger, yet he will not be able so easily to discern it, and consequently will not reap so much comfort and sweetness, from it, as otherwise he would. Those that are but weak Christians, and are content so to be, it will be a very hard matter for them to discern and apprehend whether they be Christians or no, and so they will be ready to go drooping, and mourning all their lives long from this distemper.

All these things laid together should accordingly serve to work upon us and to persuade us to this duty in hand, of recovering our strength there where 'tis decayed in spiritual matters; we see how it is with men in other matters, in matters of the world. If it be as to their outward man, where they observe any decays in themselves, do all they can to repair them. If it be in their Estates, to make up their weakness there; If it be in their bodies, to heal their weaknesses there. Men can no sooner find themselves weak, and consuming in these particulars, but they will use all the means possible that they can for their recovery in such conditions: And why then should we not be as careful and diligent for our weak souls, which do a great deal more nearly concern us and lie upon us then the other does? Certainly it proceeds from that Atheism and Infidelity which is in our hearts, and unsensibleness of these particulars. But so much of the first explication. Christians, they are to renew their strength, that is, to repair it by way of recovery, where it is impaired.

But Secondly, That's not all, They are to do it also by way of increase, and addition to it there, where it is continued. A Christian is not to content himself with any measure of strength which he has received, but to labor still for more. The more strength, so much the better is it with us. And therefore we should be careful to improve it more and more, yea we will do so, if we be so as we should be; as we shall now see in the point that follows: So much for the Particular. viz. A Christians Duty. They shall renew their strength, that is, they ought to do it. It is that which they are Commanded.

The Second is their Disposition: They that wait upon the Lord they will renew their strength, that is, they will be ready and careful so to do. This is the temper of a good Christian, to grow every day stronger and stronger. Thus we have it in the words of Solomon, Prov. 24.5. A wise man is strong, yea a man of knowledge increaseth in strength. There ye have it in the Proposition, ye may take it likewise in the example; for which we can have no better an instance, than the Apostle Paul, and such as he was, 2 Cor. 4.16. For the which cause we faint not: but though our outward man perish, yet the inward is renewed day by day. Mark, It is renewed, and he says, it is daily renewed, he gathers every day some strength or other. A good Christian has still so much good Husbandry with him, as repar are deper ditum: to supply that which is lost. Now as every day, if we be not careful, we are apt to loose some strength or other, according to the variety of occasions which are offered unto us in the world: so if we do indeed mind ourselves, we will be diligent also to repair it and make it up.

We may therefore from hence now take some kind of account of ourselves, and see what we are according to our care, and endeavor in this particular. If we shall go from day today and never care to improve in Grace and the strengthening of our inward man: but rather by willful neglect and carelessness weaken it, and diminish from it; this does too palpably discover that we are not that which we ought to be in Christianity. For if we we, we should find this disposition working in us, to abound more and more, as the Apostle Paul speaks to the Thessalonians, 1 Thes. 4.1. we should still find ourselves getting up in spiritual strength. Look as it is with a man, which is in part cured and recovered out of some bodily distemper; by how much the disease weakens, the man strengthens, as that looses of its power, so he gains and gets more in his. Even so it is also with that person which is brought out of his natural condition, when the sinful corruption of nature is healed in him; Look how that does anything decay, so does Grace flourish in him and increase: As it was in those two opposites for the Kingdom Saul and David, David waxed stronger and stronger, and the house of Saul waxt weaker, 2 Sam. 3.1. Even so is it likewise here. As Grace weakens so corruption does more and more increase, and as Grace increases, so does Corruption loose of its strength. These two they are like a pair of balances, when the one goes up, the other is sure to go down; and so contrarily, That heart which has the work of Grace truly and indeed wrought in it, it will be desirous and endeavoring after improvement and settlement of itself.

Let none therefore plead weakness, and justify and allow themselves, in such a condition as that is, for it is not suitable to a Christian temper. The best Christians that are, they may have weaknesses in them, but they do not content themselves with those weaknesses. They have so much strength in them, as to be sensible and apprehensive of their weakness, and so much Grace in them as to labor as soon as may be to come out of it, and to gather strength. And where we find it otherwise with ourselves, we have cause to bewail ourselves, and to be truly humbled for it. As for those which have no strength at all, they do not care for the renewing of strength; nay indeed they cannot, they are uncapable of it. The renewing of strength does suppose the having of some strength already to be renewed. Carnal and natural men which have no work of Grace in their hearts, nor the Spirit of Christ stirring in them, they are not weak but dead, and so uncapable of getting more strength. The Impotency of corrupt Nature, it is not weakness but wickedness, and so to be accounted; but where there's weakness, there is in part some strength, which is mingled with it; and where there is this strength, there's an endeavor to work out that weakness, and to recover after some former abatings and diminishings of Grace in itself. That's the second particular, viz. A Christians Disposition join'd with his Duty; They that wait upon the Lord will renew their strength, that's their Inclination.

The Third is their Privilege, what they may do, or does indeed actually befall them. They shall renew their strength, that is, This happiness belongs unto them; This is their state and condition. And this indeed seems to be the proper sense and meaning of the Text, to express thus much to us, wherein the Spirit of God shows us the difference between these and others in a way of opposition. The youths shall faint and be weary, and the young men shall utterly fall, But they that wait upon the Lord shall renew their strength. The word, which is here rendered Renew, is in the Hebrew Text. Jachalifu, which signifies properly they exchange it; commut abunt vires, that is, they shall have another kind of strength bestowed upon them then that which they formerly had: For there is a double kind of change, to be observed and taken notice of by us, There's a change in Quality of the worse for the better; And there's a change in Quantity, of the less for the Greater: Now both of these Changes are in a Christian as to spiritual strength. First, They have a change in Quality; Another sort and kind of strength then what they had before Conversion. And Secondly, A change in Quantity, more strength then at their first Conversion.

First, I say, there's a change in Quality. They that wait upon the Lord shall renew their strength, that is, they shall have a new kind of strength bestowed upon them, over what they had before Conversion, as Caleb had another Spirit, and Saul another heart. For we must know that even