One Hundred Select Sermons, Old Testament · Sermon 9
SERMON IX.
Job 20.11.
His bones are full of the Sins of his youth, which ſhall lie down with him in the duſt.
The Scope of this preſent Scripture which we have here in hand, is to ſet forth to us, the miſerable Eſtate of an Ungodly Perſon. And (for ſureneſs ſake) it takes him in his full Latitude, and Compaſs from his Youth, to his riper Years, from the Beginning of his Life, to the end of it, wherein the Evil of his ſinful Courſes does continually pinch upon him. His bones are full of the Sins &c.
IN the Text it ſelf there are two General parts obſervable. Firſt, The State or Condition of a Wicked man. Secondly, The Extent or Amplification of this his Condition. His State that's expreſt in theſe words. His bones are full of the Sins of his youth. The Amplification or extent of it in theſe. Which ſhall lye down with him in the Duſt.
We begin with the firſt General viz. The State or Condition. His bones are full of &c. Wherein again two Particulars more. Firſt, The Sin, and Secondly, The Puniſhment of the Sin. The Sin. That is Youthfulneſs in the Miſcarriage of it. The Sin of his youth. The Puniſhment of his Sin, that is Expreſt in this, that his Bones are ſaid to be full of it.
Firſt, For the Sin here mentioned. It is the Sin of the youth. The word in the Hebrew Text is Gnalumaw, which ſignifies properly his Youths, and being applyed to a matter of Guilt, Youthful prankes. Theſe are things which are laid to the Charge of evil men.
By Sins of youth, (for the better opening of this paſſage to us) we may underſtand two things Eſpecially, either the kinds of Sin, or the time of Sin. The kinds of Sin, that is ſuch Sins as are more Eſpecially proper and incident to that particular Age, and Condition of Life, to wit, his youth. The time of Sin, that is ſuch Sins as are indifferent to any Age, but which for the Commiſſion of them have been Acted very Early, and betimes.
Firſt, The Sins of youth, it does denote the kinds of Sins, by way of Specification, and does ſignify ſuch kind of Sins as are more proper and peculiar to that Age, as ſome Sins there are. Corrupt Nature though it cleave to all Conditions of Life in the whole latitude and Extent of it, yet it does not Act and put forth it ſelf alike in all, but as is it varies to other things beſides. In Conſtitution, in Improvement, in Place, and the like, ſo amongſt the reſt in matter of Age, and the periods of Life. There are the Sins of Elder years, and there are the Sins alſo of Youth, which are to be obſerved, and taken notice of by us, and to be underſtood and avoyded. Thus 2 Tim. 2.22. Fly Youthful Luſts. Such Luſts namely as Youth is more Eſpecially ſubject unto. St. Paul would have Tymothy a Young man Eſpecially to take heed of thoſe.
Theſe they are of divers ſorts. 'Ile inſtance briefly in ſome few of the Cheifeſt of them, which may give us an hint of the reſt.
Firſt, Vanity both of Spirit and Converſation. That's one kind of Diſtemper which this Age is Expoſed unto, ſo the Preacher has told us. Eccl. 11.10. Childhood and Youth are Vanity. Not onelyonly Vain, but Vanity it ſelf in regard of that frame and temper of Spirit which is upon them. They mind and imploy themſelves chiefly about Toys, and Trifles, and Superfluities, but in the mean time neglect Solider matters, and thoſe things which are more Real, and Subſtancial. How much part of men's time, even the prime and floure of their Age, is (as Samuel ſpeaks to the People. 1 Sam. 12.1. Carryed after vain things, which cannot profit, nor content in the latter end, becauſe they are Vain. Paſtimes, and Pleaſures, and Sports, and Gamings, and ſuch things as theſe are, they are made not onelyonly the Play, and Recreation, and Refreſhment, but even the Work, and Buſineſs, and Imployment oftentimes of that Age. Lovers of Pleaſures, more then lovers of God. 2 Tim. 3.4.
Secondly, Flexibility to Evil, that's another Evil in Youth, eaſily wrought upon and drawn away, and intiſed to that which is Evil. The very Heathen Poet Himſelf couldtake notice of it. Cereus in vitium Flecti. Like wax to any ſinful impreſſion, which ſhall be faſten'd upon them. Like dry Tinder to Sparks of Fire, thus is Youth for the moſt part to Temptation, quickly takes, no ſooner can they meet with any Perſons which are willing to Corrupt them, but they are preſently Corrupted by them. In matter of Judgment, to ſuch in any new Opinion though never ſo Groſs. In matte of Practiſe to conform to any ſinful Courſe, though never ſo vile, this is that which is very much incident to the Age of Youth. A Flexibility to that which is Evil.
Thirdly, Unteachableneſs, and Untractableneſs, and Uncapableneſs of Admonition, that's another thing in Youth. Monitoribus aſper, that Age does diſrelliſh ſuch as would reform them, and bring them into rights, ſo deferring of Repentance &c. Wax to Temptation, and Flint to Admonition, and the means of Reforming. Theſe and the like are the Diſtempers which that Age is ſubject unto in regard of the frame of their Spirit.
Now as for outward Practiſes, and the actings of Sin, ſo Impetuouſneſs, and Intemperance, and Violence, and Uncleaneſs and ſuch Bodily Luſts, they are ſuch as though all are not guilty of, (which is not the meaning of this Diſcourſe) yet the Age it ſelf is expoſed unto, which accordingly does give this Denomination of the Sins of Youth, that is, as it is Firſt of all to be underſtood by way of Specification, as denoting the kind of Sin.
The Second is as denoting the Time. Thus a Sin may be in ſome ſenſe call'd the Sin of a mans Youth, when it has been committed by him in his Youth, though it may be as to the Quality of it, it was a Sin of riper years. There are ſome kind of People in the World, which do Antedate their Age to themſelves, as in other things, ſo in matter of Sins, in which they grow old betimes, and make haſt unto it. As there are ſome which are guilty of the Sins of Youth in the time of Age, ſo there are others which are guilty of the Sins of Age in the time of Youth, Malitia ſupplet aetatem. Their Wickedneſs it makes up their years, when they were Defectives. Now theſe alſo are as well as the other the Sins of Youth, what ever Sins men committed in the time of their Youth they are to them Youthful ſins, by way of Denomination. And ſo much briefly of the firſt Particular Conſiderable in this firſt General viz. The ſin, he Sins of his Youth.
The Second is the Puniſhment of his ſin, which is expreſt and propounded in thoſe words, where it is ſaid, that his Bones are full of them. Thus although it may be very well applyed as to the matter of Guilt, as we ſhall hear more anon. Foraſmuch as Sin does as it were Incorporate it ſelf into Wicked men, and is as a part of their Subſtance, yet (as I conceive) in this place, it does refer Eſpecially rather to the Puniſhment. The Spirit of God would hereby ſignify to us the ſad and miſerable Condition of an obdurate impenitent ſinner, that has Eſpecially lived for a long time in a Courſe of ſin. That he poſſeſſes the iniquities of his Youth, as it is Expreſt in another place of this Book. His bones are full of it.
This word Bones, it may be taken here in this Text two manner of ways, either in a Corporal ſenſe or in a Spiritual. Either proper in a Literal, or in a Myſtical. If we take it in the next and Literal ſenſe Corporally, ſo it does denote the Body and outward man. If we take it in the Remote and Qualified ſenſe Spiritually, ſo it does denote the Soul, and the more particularly the Conſcience, each of theſe are full &c.
Firſt, The Bones, that is, the Body and Fleſh, and outward man taken it Literally. There are many which in old Age feel the ſins of their youth in their Bones, according to this Interpretation, which mourn at laſt, when their Fleſh and Body is Conſumed. Prov. 5.11. And which receive in themſelves that recompence of their Errour which is meet, as the Apoſtle ſpeaks Rom. 1.27. Namely in regard of thoſe Diſeaſes which does attend their Vicious Courſes, and haſten their Bodily Deſtuction. There are ſome kind of Sins, which God does puniſh even in this preſent Life, and as they are committed with the Body, ſo are they avenged upon the Body, which is made the Subject of Puniſhment, as it has been before of Miſcarriage, and all little enough to take off ſuch Perſons from them, as are addicted, and given up unto them.
Secondly, By Bones here we are to underſtand not onelyonly the Fleſh, but the Spirit, and more particularly the Conſcience. Thus we ſhall find the phraſe uſed in ſome other places beſides of Scripture. As Pſal. 6.2. Have Mercy upon me O Lord for I am weak, O Lord heal me for my Bones are vexed. So Pſal. 38.3. There is no Soundneſs in my Fleſh becauſe of thine Anger. There's the remembrance of ſin in the Body. Neither it ther any reſt in my Bones becauſe of my Sin. There's the remembrance of ſin in the Soul. So again Pſal. 51.8. Make me to hear Joy and Gladneſs, that the Bones which thou haſt broken may rejoyce. The broken-Bones, i. e. The broken Spirit, and that occaſion'd from the ſenſe of ſin. Sin it will ſtick in the Conſcience for a long while after the Commiſſion of it. And when men are grown old, they then pay for the Sins of their Youth, in the reflections of them. God charges the Guilt of them upon their Souls, when the things themſelves are paſt and gone.
Thus it hath ſeveral ways and degrees, whereby it does proceed.
Firſt, In rubbing up their Memories, and bringing their ſins to Remembrance. There are many which in the heat of their Luſts, and while they are in the full Proſecution of their wicked Courſes, little think of them, or call themſelves to an account for them, who yet afterwards, when the ſin is over and paſt, have leaſure to be think themſelves, and to Conſider what they have done. Yea God himſelf does by his Spirit oftentimes ſuggeſt it to them, and ſuffers even Satan alſo (though for no good) to do it for them. When men are paſt the time of Committing ſin, then he thinks he may very ſafely remember of it, that he may drive them to diſpair about it; which is all the thanks they have from him, for hearkning to Him.
Secondly, As there's an Exciting of the Memory, for the calling of ſuch ſins to mind, which have been committed in Youth, ſo there is likewiſe a Convincing of the Judgment in the nature of the ſins themſelves, how grievous and notorious they are, that thoſe which have been formerly ſlighted and neglected and made nothing of, as no more but tricks of youth, it may indeed appear in their colours to be breaches of the Law of God. And that in all the ſeveral Circumſtances and Aggravations of them, and eſpecially in that amongſt the reſt of ſinning againſt all the Counſel and Admonition which has been given to the Contrary, by Miniſters and Maſters, and Parents, and Chriſtian Friends, as we find an Expreſſion to that purpoſe, in Prov. 5.12.13. Thou ſhalt ſay, How have I hated Inſtruction? and my Heart diſpiſed Reproof? I have not obeyed the voyce of my Teachers, nor inclined mine Ear to them that inſtructed me. Thus will God not onelyonly remember men, but convince them of the ſins of their youth.
And then Thirdly, Afflict them alſo for them. That's like wiſe in this filling of the Bones. The Conſcience made ſenſible of ſin, and perplext for it, which is done in ſucceeding times. When God deals Effectually with men's Hearts, and calls them to an Account for their Miſcarriages, he does not onelyonly ſet home upon them their preſent iniquities, but alſo their former Miſcarriages. This he does both in order to true and real Conviction, as alſo upon any other occaſion.
Yea and thoſe ſins alſo which have been moſt ſecret (as I ſhewed the laſt day at large upon another Scripture,) the ſame word which is here uſed in the Text for the ſins of the Youth, it ſignifies in the Hebrew Language ſecret ſins, which ſuch ſins oftentimes are, and ſo we find it to be taken in Pſal. 90.8. Thou haſt ſet our ſecret ſins in the light of thy Countenance Gnal…meni. The reaſon why God does proceed againſt ſins of Youth, and ſet them home a great while afterwards.
Firſt, Becauſe he will maintain his own Right and Intereſt in the world, we uſe to ſay, Nullum tempus occurrit Regi. There's no time which is ſlipt which can prejudice a Prince in his due, no more can God Himſelf, who is the cheif of all. Sins of Youth they are ſins ſtill in their own Nature, and ſo to be accounted. Time does not alter the quality of them, though it alters the Apprehenſions of them through the weakneſs of our mindes. Nay the longer agoe that ſins have been committed by any the more they ſtand in Arrears to God. Old and Ancient Debts, they are the Greateſt Debts of all, becauſe they have been ſo long without payment and ſatisfaction for them. And ſo it is likewiſe to this purpoſe with old and Antient ſins, Continuance and Perſeverance in ſin for a long while and time together without reformation and renewing to God, it becomes a further advancement and aggravation of it.
Secondly, Becauſe ſins of youth they are commonly acted with greater Violence and vehemency of ſpirit. It is obſerved by the Philoſopher of Young-men foreign. They do every thing with much intention in that which they do, Quicquid volun Valde volunt. Now ſin by how much men's Spirits are more intent and carried out in it, by ſo much the worſe it is, and more provoking of the Majeſty of God, who is offended by it.
Thirdly, It is a Foundation of more Sin, the ſins of Youth. There's a Ground work laid for ſin in after times, and ſucceeding Generations, where Youth is naught there is a great hazard upon old Age, which is very difficulty reclaimed and reduced in ſuch caſes. Therefore ſays the Young-man in the Proverbs being overtaken with Wantonneſs. I was almoſt in all Evil, in the midſt of the Congregation and the Aſſembly. Prov. 5.14. A Veſſell what Liquour it receives at firſt into it, it long retains the ſavour and reliſh of it. And ſo it is likewiſe with the Heart, and the Life, and the Converſation. It is much what it was at firſt.
The Conſideration of this preſent point in hand, is of Various Improvement to us.
Firſt, To thoſe which are Young, that from hence they would be ſo much the more careful and watchful of themſelves, and take heed of doing any thing which may ſtain and defile their firſt years, and the Flower of their Age, for if they do ſo they wlll find enough of it in following times, and when as they think the worſt is paſt. Their Bones ſhall be full of the ſins of their youth. Perhaps their Bodies, and outward man, through Corruption and rotting Diſeaſes which ſhall cleave unto them, or if not ſo yet at leaſt their Conſciences either here or in a worſe place. And therefore let them not be ſecure and vainly flatter themſelves as for the moſt part they are ready to do. Youth is commonly full of Hopes, and ſometimes of Preſumpteous hopes, which have little ground or bottom for them, and ſo in this amongſt the reſt of eſcaping the Alarms of ſin. But let none deceive themſelves in this particular, as Moſes once told the Iſraelites in Numb. 32.23. Be ſure your ſin will find you out. Find you out to diſcover you, and to manifeſt what you are. And find you out to puniſh you, and to afflict you for being ſo bad. And the longer time of Intermiſſion, the Heavier the Account when it comes.
Beloved we ſhould all ſtudy to Conſecrate and devote our beſt time to God, and to his Service. And that is the time of our Youth while it laſts to any of us, when we have health and ſtrength, and parts in the Vigor and Activity of them. Remember thy Creator in the days of thy youth, before he Evil days come, and the years draw nigh, when thou ſhalt ſay, I have no pleaſure in them. Eccl. 12.1. And thus as for the thing it ſelf, ſo moreover in reference to old Age, that ſo if we live unto it, it may be ſo much the more Comfortable to us, and free from Diſturbance, it is obſerved as to matter of the Body and Corporal ſtrength, and it holds as well in regard of the Soul, that an orderly and well-temper'd youth it breeds an Eaſy and pleaſing old Age, and ſo the Contrary. Moderata juventus efficit ſenectutem facillem Immoderata Gravem. Oh it is a Bleſſed thing when Old Age has the Comfortable Reflexions of a Gracious and well ſpent youth to ſupport, and refreſh it ſelf with all. That when the Body Languiſhes, and the outward man Decayes, and as it was once with good old Barzillai, we can neither Taſte, nor Hear, nor Diſcern betwixt good and Evil in a natural way, yet we can then live upon the thoughts of that good we have done in our Youth, with Gods Gracious acceptance in Chriſt, this will be a ſweet thing indeed. Hoc viverebis eſt vita poſſe priore frui. This is to live Twice, to injoy the Comfortable reflexions of our Life already paſt.
Secondly, As the Improvement of this point reaches to Young-ones themſelves, and to thoſe which are in their Youthful Condition, ſo to thoſe alſo who have the Care and Government of Youth committed unto them, and are in ſpecial manner intruſted with them, as Parents, and Tutors, and Governors, and Maſters &c. To have a more watchful Eye upon them, and care of them. And that ſtill not onelyonly in reference to the Condition at preſent, but to that alſo which is to come hereafter. That while their Younger years are regulated by you, their Elder years may bleſs God for you, which in ſuch caſes they will be ready to do, we read of ſuch an Expreſſion in the Pſalmiſt. All my Bones ſhall praiſe thee, and ſay Lord who is like unto thee. Pſal. 35.10. Thus ſhall it be with thoſe which are in Age, as to their Godly Governors, and thoſe who have had the Educating of them in their Young years. Their Bones ſhall magnify God in their behalf, as acknowledging the good they have by them.
On the other ſide thoſe which have been Careleſs, and Negligent in this particular, their Bones ſhall be ready to Curſe them, as we may ſo expreſs it, as carrying that guilt upon them which they have contracted from their Neglects, and which if they had done their Duty to them, they might happily have avoided and Eſcaped. He that Rebuketh a man afterwards, ſhall find more favour then he that flattereth with his tongue. Prov. 28.23. Youth (as I noted before) it has commonly this Diſparagement upon it, that it is impatient of reſtraint, and Admonition. And many times they are in that Condition, they have thoſe that reprove them, but hereafter when they come to be Old, they will acknowledg them, and give thanks unto them, but when their Bones are full of marrow, then they think reproof to be a Burden, but when their Bones ſhall be ful of Sin, and as it is here expreſt the ſin of their youth, to wit in the Evil conſequents of it, then they will think reproof to have been a great Advantage and Favour, if they might have formerly been but partakers of it, which ſhould incourage us ſo much the more in this particular.
Thirdly, For thoſe who are now in years, and in their old Age. Here's ſomewhat alſo which concerns them, and eſpecially ſuch whoſe caſe it is with this Perſon in the Text. That their Bones are full of the ſins of their youth, even to perſwade them as ſoon as may be to make their peace with God, and to cleare ſcores and Arreares with Him, not onelyonly repent of ſins which are at preſent upon them, and which they have lately been guilty of, but of ſins paſt, and gone a great while ſince, even the ſins of their Youth; for otherwiſe theſe will prove very tedious and greivous unto them.
Say with David, Pſal. 25.6.7. Remember thy loving kindneſs for they have been ever of old. Remember not O Lord the ſins of my Youth, according to thy mercy remember me for thy Goodneſs ſake O Lord. Here's remember, and remember not, remember thy Mercy, but do not remember my Sin, remember Loving-kindneſſes of old on thy part, but do not remember Treſpaſſes of old on mine.
Therefore be careful to look to this In all Humiliation for ſin, in all renewals of your Covenant with God. Say with David Remember not the ſins of my Youth. In any thing which at any time troubles and afflicts you, look back ſtill upon your former Age, and conſider whether or no ye ſtand right with God as to the time of your Youth, for certainly God does oftentimes call many people to an account for their Miſcarriages, then, though it may be many years paſt, and when they have forgotten it, and think that He has forgotten it too, will he bring it to Remembrance. Ye may bring this down to the particular paſſages and occaſions of your lives whatſoever they be. Thou art troubled it may be with ſome ſtrange Afflictions and hand of God upon thee in this or that particular. And perhaps thou wondreſt at it, for thou haſt often ſought God about it, and Humbled thy ſelf before him for it, and deſired the removal of it, and call'd to others for their Help and Aſſiſtance, and Prayers to God for thee in it, and yet ſtill it ſticks. But conſider ſeriouſly with thy ſelf. Is there nothing betwixt God and thee of an old Account, which thou haſt not yet repented of before Him? Thou haſt it may be a ſtubborn Child? How waſt thou thy ſelf to thine own Parents in thy Youth. Thou declineſt perhaps ſtrangely in thine Eſtate, and thou canſt not imagine how it ſhould be ſo. How didſt thou come by it, when thou waſt a Young-man; and what Foundation didſt thou lay for it in thy Younger-years? Thou haſt theſe and theſe Diſeaſes upon thee, conſider whether thy former Intemperance hath not been a Cauſe and Occaſion of them, and accordingly expoſe thy ſelf to Repentance for them. And ſo of the reſt. I am not able to ſpecify all, I inſtance in ſome, as a Direction to you for the reſt, which muſt be done by every ones Perſon, according to his particular Occaſions. But ſtill remember this, that God often reckons for old Sins, which are long agoe paſt.
Yea and that alſo after converſion, and grace wrought in the Heart, where there is not an explicit and actual repentance of them, they may be ſometimes troubleſome to a Chriſtian in the effects and conſequents of them, though the Perſon be for the general juſtified, and in a ſtate of reconcilement, and habitually acquitted from them; yet ſuch eſpecially as the ſins may be if there hath not been a diſtinct and particular Humiliation for them, they may have a feeling of them in their bones. Look as General Nations may be puniſhed for the ſins of former Ages, (as Iſrael in Davids time for Sauls ſin in ſlaying the Gibeonites) ſo particular perſons may be afflicted for the ſins of former times in the compaſs of their lives, unrepented of by them. And look as it in matter of the body, that thoſe who have been too venturous in their youth, they ſmart for it in their Age, ſo likewiſe in regard of the ſoul and mind.
Eſpecially, At ſometimes, and upon ſome occaſions above the reſt, As bones which have been formerly broken, they will ake againſt weather, even ſo it is alſo with crak't Conſciences in time of ſome ſpecial affliction and diſtreſs, they will reflect moſt uncomfortably; Thus it was with Joſeph's brethren, when they were once in diſtreſs themſelves, they thought of their former unkindneſs towards their brother many years paſt, Gen. 42.21. They ſaid one to another, we are very guilty concerning our brother, &c. And ſo the widdow of Sarepta, when her child was taken away from her, ſhe reflects upon ſome former miſcarriage, 1 Kings 17.18. O thou man of God, art thou come to call my ſins to remembrance, and to ſlay my ſon? The ſlaying of her ſon put her in remembrance of her ſin, which had hitherto been forgotten by her; and ſo it is with many others beſides in the like caſes. Affliction itrubs up ſins paſt, even the ſins of youth which ſhall not go unpuniſhed, as has been hitherto declared.
And as in other Puniſhments, ſo amongſt the reſt, within the compaſs of themſelves, even ſpiritual Judgements, which are the worſt, and heavieſt of all, even with ſin it ſelf in a greater meaſure, and further improvement of it; which may be alſo further ſignified and intimated in this expreſſion in the Text, His bones are full of the ſin, &c. That is, ſin it does ſtill yet ſtick and adhere, and cleave unto them. So it does even to the beſt that are in the General corruption of Nature, but not alwayes in the actual improvements. Sin in the Regenerate is Mortified and quel'd and ſubdued, and has its deaths-wound; But in wicked men it is predominant, and in its full force, their bones are full of it; and that which is thus bred in the bone, it will not eaſily out of the the fleſh. Wicked men when they are in years, and in age, Their Bones are full of the ſins of their youth; that is, (as we may alſo further expound it) they have hankerings, and propenſities and inclinations, and deſires after them, when as to the accompliſhment of theſe deſires, they are it may be reſtrain'd. And this they are ſo much the rather as they have been any thing longer accuſtomed unto them. Thoſe which begin betimes in evil, they do not eaſily get ridd of it, or fall into a contrary courſe, as the Prophet Jeremy hath ſignified to us, in Jer. 13.23. Can the Ethiopian change his skin, or the Leopard his ſpots? then may ye alſo do good, which are accuſtomed, or taught to doe evil.
The laſt Uſe, and Application of this Point is from hence, to take up a General Lamentation of the great exorbitancies and irregularities of youth, eſpecially in theſe preſent dayes in which we now live. The more that God will account for ſuch ſins as theſe are (as we have hitherto ſhewn) the ſadder is our condition in this age, in this particular, when we look about us and conſider the great miſcarriages of them, and how they grow exceedingly upon us in every place in all manner of wickedneſs; In idleneſs, in prophaneſs, diſobedience, in luxury, in laſciviouſneſs, in pride, in vanity, in cozenage, in all manner of debauchedneſs; tainting and leavening, and corrupting and entiſing one another into all manner of evil. Beloved we do not think of theſe things, and it may be doe not love to hear of them, but we have very great cauſe to be affected with them, and to lay them to heart, and ſo indeavour all we can in our ſeveral places and opportunities to put a ſtop and obſtruction to them, which if it be not ſpeedily done can threaten nothing but ruine it ſelf. When a man looks upon his garden, and ſees his young plants to wither, it is a great diſheartning and diſcouragement to him, and what is it then in theſe ſpiritual bloſſoms we now ſpeak of? when they ſhall be nipt and blaſted, and withered before our eyes? What hope can there be of Poſterity and of a ſucceeding Generation in the Church, when thoſe which ſhould lay the grounds and foundations to it, do oftentimes thus miſerably miſcarry. Therefore let us conſider of it, and (I ſay) be affected with it, and do all we can to prevent it, by prayer and education, and inſtruction, and ſeaſonable reſtraint and all means that can be uſed; otherwiſe it wil be ſo much the worſe both for us and them too, who ſhall hereafter certainly find and feel the miſery of it, as is here declared in this preſent Scripture. And ſo I have done with the firſt General part of the Text, which is the ſtate or condition it ſelf of a wicked man, conſiſting both of the ſin and puniſhment. His bones are full of the ſins of his youth.
The ſecond is the Extent or Amplification of the condition in theſe words, which ſhall lye down with him in the duſt. This it doth eſpecially denote the continuance of a wicked man's ſin, it begins with him betimes, for it is the ſin of his youth, and it laſts with him a long while, for it follows him even into another world; it lies down with him in the grave, it is not buried with him, (that's not the meaning of it) which is the advantage of a Godly man, that there is a period to his ſin with his life. He will ſubdue our iniquities, and thou wilt caſt all their ſins into the depths of the ſea, as it is Mic. 7.19. but it goes with him even to Hell it ſelf, and there abides and continues with him; when he dyes and goes out of the world, and lies down in the duſt, (as at laſt he muſt do) then his ſin (as the ſhaddow to the Body) is accompanying of him. A wicked man whiles he lives, ſin lies before the door, as we find that expreſſion uſed in Gen. 4.7. It is a banddog ready to ſurprize him, and to pull him by the throat when he dyes, it does not now leave him, but adheres unto him.
There's two manner of wayes, in which ſin is ſaid to lye down in the duſt, which follows wicked men even to Hell it ſelf, whither at laſt without repentance they goe. Firſt, in regard of the ſtain of it; and Secondly, in regard of the guilt of it, They ſhall looſe their Comforts, but they ſhall not looſe their Luſts. Their Riches, and Honours and pleaſures they ſhall be gone, but their ſins they ſhall ſtay ſtill behind, even for ever and ever, Their Glory ſhall not deſcend after them, but there's an exchange, &c. ſhame ſhall, &c. Pſal. 49, 87.
Firſt, For the ſtain and pollution, His ſin, That is, The habit and vicious principle of ſin which in this life was predominant in him, after this life it ſhall be adherent to Him. Wicked men when they dye, they leave every thing behind them but their ſins, and thoſe they carry along with them, they lye down with them in the duſt: And that firſt in the Defilement of them; nay in this reſpect, it is inlarged and increaſed in them. Look on the other ſide, gracious perſons, which were Godly and Holy here, they become more godly and holy when they come to Heaven; their Graces are now refined and purified and augmented in them, even ſo on the contrary wicked men, which were lewd and ungodly here, they are ſo much the more when they come to Hell: He that was filthy, he is filthy ſtill, and he that was unjuſt is unjuſt ſtill, and that with advantage and overplus to what he was here in this life. When men come into the proper place either of Holineſs or Sinfulneſs, their Holineſs or ſinfulneſs is ſo much the more improved in them.
The conſideration of this preſent point in hand may ſerve for the Diſcovery of a double difference to us.
1. The difference of the wicked from the Righteous, from the Saints and children of God.
2. The difference of the wicked in regard of themſelves.
Firſt, (I ſay) the difference of the wicked from the righteous and children of God. God's children and true believers, though they have the reliques and remainders of corruption abiding in them here in this life, (which they groan and mourn under) yet when they dye and goe to Heaven, there's an end of all then, (which by the way is that which makes them ſo content and willing to be diſſoled as ſometimes they are) becauſe that then they know they ſhall be freed from thoſe infirmities which now trouble them, and are tedious to them, they ſhall throw off that heavy weight and the ſin that did ſo eaſil, beſet them; Becauſe nothing which defileth, or which worketh abomination ſhall enter into that holy place, Re. 21.27. But now on the other ſide, for wicked men, their ſins ſhall be increaſed unto them, and much upon them, and inlarged in them, and they are two-fold more the children of hell then they were before.
Secondly, This alſo diſcovers the difference of wicked men from themſelves, for their ſins ſhall continue ſtill with them, but their goodneſs ſhall not, I mean that goodneſs either natural, or moral which ſometimes they have. For this we muſt know, there are many wicked and carnal perſons which have no ſavour of Religion at all in them, nor never yet knew what belonged to a work of ſaving grace upon the heart, which yet notwithſtanding in this life have many commendable qualifications in them. They have parts, and wit, and underſtanding, and ſpeech, and ſuch things as theſe as to abilities Natural. And they have ſometimes alſo Juſtice and Patience, and Fortitude, and liberallity, as to Abilities Moral. There are many wicked men which have many pompous and outwardly glorious perfections, which they ſometimes cover their ſecret wickedneſs and hypocriſie, but they ſhall carry none of theſe with them to Hell; theſe things are too good to go thither (as one has very well ſaid of them) and therefore they ſhall be ſtript of them, and they ſhall be taken away from them when they go to that place; but now for their ſins and all that's evil in them, that ſhall ſtill remain, it ſhall lye down with them in the duſt, as it is here expreſt in the Text: And though it ſhall not be active in their bodies (which ſhall then be deprived of life) yet for their ſouls, it ſhall abide ſtill in them, and prevail and increaſe upon them. Thus for ſin as to the ſtains of it, they ſhall looſe their comforts, but they ſhall not looſe their luſts.
Secondly, As for ſin in the Guilt of it, it ſhall abide and continue ſo likewiſe. The worm in their conſcience ſhall never dye, and the fire ſhall never go out, but the ſting of the ſins, ſhall ſtill ſtick and continue in them. Look, as on the other ſide, the Godly and thoſe that dye in the Lord, when they are at reſt, and laid in their Graves, their good works ſhall follow them, as to make a reward, as the Apoſtle John tells us, Rev. 14.14. So the wicked and thoſe that dye in their ſins, when they go hence, and lye down in the Duſt, their evil works ſhall in like manner follow them, as to matter of puniſhment. And as the Duſt of the children of God whiles they lye in their Graves it is precious duſt in the eyes of the Lord, which He will one day raiſe up Gloriouſly to life and eternal Salvation, ſo on the contrary, the Duſt of the wicked is loathſome and abominable before Him, and which He will at laſt raiſe up in Judgement to wrath and eternal Deſtruction; ſo that as I may ſay there's a kind of exchange, Good men they leave their ſins behind them, and carry their Graces; wicked men they leave their graces behind them (ſuch kind of graces which they have) and carry their ſins.
The conſideration of all theſe things laid together ſerves to ſet forth unto us the miſery of all ungodly men, which remain in an ungodly condition, which live in a vain courſe of ſin, and an unſanctified Nature which they pleaſe and allow themſelves in. Oh their ſtate and condition (if they were but ſenſible of it,) is very ſad and miſerable indeed; Nay therefore it is ſo much the ſadder, becauſe indeed they are not ſenſible of it, nor do not diſcern it, but go on in a Fooles Paradice, till they ſtumble upon ruine it ſelf, and think their caſe to be very good when as in truth it is no ſuch thing with them, but rather the contrary.
What ſhould we ſay to ſuch, but perſwade them to be wiſe betimes, and to cloſe with the offers of Grace and Salvation, which are tendred in the Goſpel, in the bowels of Jeſus Chriſt. God has graciouſly ſet forth Him to be a Propitiation for ſin through Faith in His Blood, Rom. 3.25. That whoſoever believeth on Him might not periſh but have Eternal life, Joh. 3.15. Now therefore ſhould men be intreated to come to Him, that ſo they might have it. To ſubmit themſelves to His Yoak and Scepter, and Rule, and Government in their Hearts; To give up themſelves wholly to Him, to be Ordered and Regulated by Him, and to be brought into Frame.
There's nothing leſs then this, which will ſerve the turn to make a man a Chriſtian. This is the great thing which God requires, My ſon give me thy heart, Prov. 23.26. And this is the work of God, that ye ſhould believe on Him whom He hath ſent, Joh. 6.29.
There are two things in Chriſt, which are Great Arguments for cloſing with Him, anſwerable to the two evils in ſin, which we mentioned before. There's Holineſs anſwerable to Pollution, and there's Pardon anſwerable to Guilt; And what can be ſaid more to work off mens Affections to Him? Doe not they deſerve to be undone, which will be undone in ſuch circumſtances? which had rather damn their ſouls, than leave their luſts? which preferre ſome baſe and vile affection, or ſome vain and fooliſh cuſtom of ſinning before that freedom and liberty of Spirit, which Chriſt has purchaſt for all true Believers? Oh that we had Hearts to be really affected with ſuch things as theſe are, and would but know or rather conſider, what belongs to our own peace, whiles the day of our Viſitation laſts and continues to us.
And more particularly (that we may ſpeak ſtill to the Scope and Senſe of the Text and my Drift and End in the undertaking and handling of it) in the Time of Youth, and tender years, That ſo hereafter we may reap the fruit of a timely and early converſion in a ſweet and comfortable old Age. That we may end our dayes in peace (which at length muſt be ended) and having been long acquainted with God may be the more willing to go to Him, and to reſign our Souls into His hands, as into the Hands of a Faithful Creatour.
So much may ſuffice to have ſpoken of the ſecond General part of the Text, viz. The condition in the Extent of it. And ſo likewiſe both of this whole verſe, and for this preſent time. His Bones are full of the ſins of his youth, which ſhall ſhall lye down with him in the duſt.
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