One Hundred Select Sermons, Old Testament · Sermon 10
SERMON X.
Job 20.12, 13.14.
Though Wickedneſs be ſweet in his mouth, though he hide it under his Tongue: Though he ſpare it, and forſake it not; but keep it ſtill within his mouth: Yet his meat in his Bowels is turned, it is the gall of Aſps within him.
There can never be ſaid too much, nor enough againſt the ways of Sin; whether we look upon it in it own Nature, and Conſider the Miſeries which are in it, or whether we look upon it in our Nature, and conſider the propenſities which are to it. When one would think we had ſaid all we can, and almoſt all we need, there is ſtill ſomewhat yet remaining behind, as very pertinent and ſutable hereunto.
The laſt day wee took occaſion to ſpeak of the Sins of Youth, and the Impreſſions which they made upon Age and riper Years, and the Extent of them even to Death it ſelf, and after Death; out of the 11th. verſ. of this Chap. where Zapher deſcribing the Eſtate of an ungodly Perſon, gives the Character of it. That his Bones are full of the ſins of his Youth, which ſhall lye &c.
Now in theſe following verſes before us he does further proceed in the Amplification of this Argument to us by preventing of an Objection, which might be made by the Patrons of Wickedneſs, as to the Heartning, and Incouraging both of themſelves and others to it, and that as taken from the preſent ſweetneſs and Contentment in it, and the cunning Carriage and Contrivance of it, which he removes and takes away, by ſhewing the ſad Effects which notwithſtanding are conſequent upon it. Though wickedneſs be ſweet &c.
IN this preſent Text before us there are two General parts conſiderable of us.
Firſt, The Diſpoſition of a Wicked man in regard of ſin.
Secondly, The Effect of Sin to a Wicked man. The Diſpoſition of a Wicked man in regard of ſin, that is laid down in verſes 12.13. Though Wickedneſs &c. The Effect of ſin to a Wicked man, that's expreſt in verſ. 14. His meat &c.
We begin with the Firſt viz. A Wicked man's Diſpoſition in regard of ſin, and that is here Exhibited to us in four particular Branches.
Firſt, His Complacency in it. It is ſweet to his mouth.
Secondly, His Concealment of it, he hides it under his Tongue.
Thirdly, His Favourableneſs towards it. He ſpares it &c.
Laſtly, His Thraldom to it. He keeps it &c.
Firſt, This is Conſiderable in the Diſpoſition of a Wicked man to ſin, his Delight and Complacency in it. Wickedneſs it is ſweet to his mouth. This Expreſſion together with the reſt is a Metaphor taken from Natural, and Corporal Food; which is pleaſing and delightful to the taſte, which is ſeated in the Mouth or Palate, as the proper Organ, or Subject of it, ſo is ſin to a carnal Heart, it is very ſweet and reliſhing to it. Eſpecially in the firſt imbracing and entertaining of it. There is no Glutton or Maſter of Appetite as he is called there by Solomon, in Prov. 23.2. Bagnal Nefeſh. Which takes more Contentment in his Delicacyes, and Corporal Daintyes, then a Carnal and unregenerate Perſon takes in his Luſt. It is ſweeter to Him then Honey it ſelf; as the Philoſopher ſpeaks of Revenge to a Malicious man. It is ſo with all kind of ſin whatſoever to thoſe which are addicted to it, it has a kind of falſe ſweetneſs with it, in regard whereof we read in Scripture of the pleaſures of ſin.
The Ground hereof is this. Becauſe it is ſutable and Connatural to Him. Delight it is founded in Convenience, and an Agreeableneſs of the Faculty with the Object. And ſo it is here with a Wicked man in regard of his Lust, he has an Heart fitted to it. That which is in the Temptation without Him, it is in the Spirit within Him, and the one it is the Counterpain of the other, as the Wax anſwering to the Seal.
We may judg of the Delight which a Wicked Perſon has in Sin, according to the Proportion of a Gracious Perſon delighting in Goodneſs, what is the reaſon that thoſe which are Godly, delight in the ways of Godlineſs, and look upon them ſtill as thoſe which are ways of Pleaſantneſs. (How ſweet is thy word unto my mouth, even as Honey unto my taſte.) It is becauſe they have a renewed Spirit, which is fitted, and qualified thereunto. I delight to do thy will O my God, and thy Law is within my Heart. Pſal. 40.8. While God's Law is in our Hearts, our delight will be in God's will, and his Commandments will not be grievous to us, but exceeding pleaſant, and ſo it is alſo on the Contrary in regard of Sin.
And then again Satan, who is the great promoter of ſin, he inlarges and advances things to them, and makes them ſeem greater then they are. The Pleaſure of Sin, and the delight which is taken in that, it is for the moſt part a matter of Fancy, and Imagination. Now the Devil he has a very Great ſtroke in working upon that. He preſents things more Amiable then they are, and thereby does intangle and inſnare fooliſh men, and make them to be pleaſed with thoſe things, which have little pleaſingneſs in them. The Deſires of People to ſins, they are Diſeaſes rather then Deſires, they are Extravagances and Diſtempers in them, and do proceed from ſomewhat which is amiſs in the Frame and Diſpoſition of their Spirits, as we ſee it is in the Body, what's the reaſon here, that ſome delight in Coles, and Aſhes, and Walls, and ſuch traſh as that? Why it is becauſe they have a diſtempered palate, and a diſtempered Stomack; and they are under the power of a Diſeaſe, this makes thoſe things ſweet unto them, which another Body cannot indure, even ſo it alſo with the Souls of Wicked men, they take pleaſure in Sin, (which is odius to a Gracious Heart,) becauſe they are overtaken with Luſt, and have a Spiritual Diſtemper upon them.
The Conſideration of this point may ſerve to give us an account of the Difficulty of reclaiming Evil men, from their evil Courſes. It is becauſe they are pleaſing to them. Delight it ingages the Soul in thoſe things which it is faſtn'd upon, and what ever is ſaid to the Contrary, it is not regarded. Therefore Counſels, and Admonitions, and Rebukes, and Miniſterial perſwaſions they are for the moſt part of ſo little Effect, becauſe the Hearts of men are ſo fully ſet in them to do Evil. And this occaſionally from the Contentment which they take in Sin.
And further, This may alſo ſhame the Senleſneſs which is in many People in regard of Good, that they ſavour it nor relliſh it no more, then many times they do. Shall Wickedneſs be ſweet to Worldly men? and ſhall not Grace be much more ſweeter to Chriſtians? what an unworthy thing is this! It is an Argument that men do not ſufficiently attend it, nor apply themſelves to it, as it becomes them indeed to do, nor do not ſuck out the ſweetneſs of it. And that's the firſt Particular conſiderable of us in this Buſineſs. The Delight of a Wicked man in Sin, while Wickedneſs is ſaid here to be ſweet to him in his mouth.
The Second is his Concealment of it. He hides it under his Tongue. Which is pertinent alſo to the ſimilitude taken from a Glutton to his Delicious meat. Look as ſuch an one does with his Food, ſo does this with his Sin, which he conceals and keeps cloſe. And ſo it is the Deſcription as of a Wicked man at large, ſo of an Hipocrite more eſpecially. There are ſome men which are openly Wicked, they are Wicked and care not who knows it. The ſhew of their Countenance doth witneſs againſt them, and they declare their Sin, as Sodom and hide it not. Eſay. 3.9. They are bold and Impudent in ſinning without any regreat, but then there are others which cover their Tranſgreſſions as Adam, and hide their Iniquities in their Boſoms. Job. 31.33. There are ſome whoſe Tongues make known their Wickedneſs, and their Naughtineſs it breaks out at their lips, in Swearing, and Curſing, and Blaſpheming, and Backbiting and the like, they do not hide their ſin under their Tongue, but declare it with it. Their Throat is an open Sepulchre, as the Scripture ſpeaks of them in Rom. 3. verſ. 12. But then again, there are others who with their tongues uſe deceit, as it is alſo there expreſt.
There are two ways and Conſiderations in which Hypocrites, and Wicked perſons may be ſaid to hide their Wickedneſs under their Tongues. The one is by ſpeaking for Sin, and the other by ſpeaking againſt it.
Firſt, By ſpeaking for it, they ſometimes hide their Iniquities ſo, when they ſo order, and frame their ſpeech in reference to Sin, as that they ſhall not be blamed for it, and this again is done three manner of ways. Firſt, By denying it. Secondly, By deminiſhing it. Thirdly, By defending it.
Firſt, By denying it. They hide their Wickedneſs under their Tongues. Thus by ſtanding upon it, that themſelves are not at all guilty of it, and that the ſins which are laid to their charge are not imputable to them. And this is commonly done in thoſe things which they think (though falſly) to be ſecret, and unknown to others. Here though their own Conſciences accuſe them, and their Hearts Condemn them ſufficiently, yet they think to carry it out with their Tongues by framing a Lye. And ſo they hide one Sin, by adding another to it for advantage.
Thus we ſhall find Sarah to have hid her unbelief under her tongue, Gen. 18.15. when the Lord charged her for it that ſhe laughed, in a kind of queſtioning the truth of God's promiſe which he had tendered to her concerning a Son. It is ſaid, That ſhe denyed it, ſaying, I laughed not, for ſhe was afraid. And ſo we ſhall find it likewiſe in Gehazi, 2 King. 5.25. when his maſter Eliſha examin'd him whether he went when he followed Naaman the Syrian, and begg'd a reward unſeaſonably of Him. Thy ſervant went no whither. He indeavoured to hide his wicked haunt under a Lye. And ſo it is with many others beſides in the like caſes. Ask them where they have been, when they have been following of ſuch and ſuch company, when they have been converſant in ſuch and ſuch places, when they have been imploy'd in ſuch and ſuch practiſes and wayes of ſin; there anſwer to ſuch Queſtions as theſe, Thy ſervant went no whither. They have a lye ready in their mouth, as they think preſently to make up all with. Thus as the Prophet Eſay ſpeaks of them, They have made lyes their refuge, and under falſhood have they hid themſelves, Iſa. 8.15
Secondly, As men hide their ſin under their Tongues by denying it, ſo alſo by diminiſhing it. By extenuating and making it leſs, It is true indeed they have been guilty of it, but it is no ſuch great matter as it is taken to be, It is their weakneſs, and their infirmity, and their Nature, and their overſight, and the like; It is a ſin perhaps, but a ſmall one, a punctilio which is not worth the ſpeaking of, and they have committed it, but not very often, they doe not uſe it but now and then; It is but rare that they are found in ſuch courſes as theſe are.
Thirdly, By defending it; Men are ſometimes come to that, That when they cannot hide ſin otherwiſe, they will hide it under the colour of innocency and vertue it ſelf; Pride it ſhall goe for Magnanimity, Covetouſneſs for Good-husbandry, Prodigality for Bounty, Oppreſſion for Juſtice, Luſt for Love, and ſo of the reſt. There's no ſin whatſoever, though never ſo vile and odious, but a wicked and a naughty heart will be ready to frame arguments to it ſelf for the defending and juſtifying of it. And thus do men hide their wickedneſs under their Tongues, by ſpeaking for it.
Secondly, Alſo by ſpeaking againſt it, that's another way of hiding it likewiſe; ye ſhall hear ſome people ſometimes to cry out bitterly and heavily againſt ſuch ſins in others, which they are known to be guilty of themſelves, (though they doe not ſuſpect it) that ſo thereby they may be thought not to be guilty. Like the Adulterers which Solomon ſpeaks of, That eat and wipe their mouthes and ſay, they have done no wickedneſs, Prov. 30.20. So do theſe in ſuch caſes as theſe are. And that's alſo the ſecond particular in a wicked mans Diſpoſition to ſin, His Concealment of it.
The third is his Indulgence or Favourableneſs towards it, that is expreſt in two words. He ſpares it and does not forſake it, this is ſtill a proſecution of the fore-mentioned Metaphor. A Glutton that has got a good diſh or a good cut which he likes, and is pleaſed withall, he makes as much of it as he can, and takes the ſweetneſs of it by degrees, even ſo does a Carnal man with his Luſt, he is very cautious and ſparing of it; he will not looſe the leaſt morſel, but gathers up all the crumbs as we may ſo expreſs it. Sinners they do improve their wickedneſs as much as they are able to their own Contentment and Satisfaction or advantage, and they ſuck all the pleaſures out of it, that they can perfectly find and meet withall in it. Thus they do, and they have a particular Art, and skill, and Ability in them to this purpoſe. Look as Godly men do with a promiſe, and ſome parcel of the word of God, or as they do with a gracious Frame and Temper of Spirit, when they have found it, they preſerve it all they can, and make much of it, Keep this for ever in the imagination of the thoughts of the heart of thy people, and prepare their heart unto thee, 1 Chron. 29.18. Even ſo do wicked men with their ſins; when it is ſaid here, they ſpare it, we muſt underſtand it n that ſenſe it is ſpoken, which is not as to matter of commiſſion, but rather as to matter of Mortification, a covetous man ſpares his money, but he does not ſpare his ſin. They do not ſpare to act it but they ſpare to kill it, and to crucifie it, and to ſubdue it in themſelves. As to the Acting and exerciſing of it, this they do and do not ſpare, but lay on as much as they can, (like ſome hunger-ſtarved perſon at a feaſt, they feed and do not ſpare) they commit all uncleanneſs with greedineſs, as the Apoſtle ſpeaks in Eph. 4.18. But they ſpare it as to the reſiſting of it, and as to the doing of any hurt unto it. A wicked man ſpares his luſts, as Saul did the cattel of the Amalekites, which he reſerved for himſelf, 1 Sam. 15.9. or as David ſpared rebellious Abſalom, whom he deſired ſhould be dealt tenderly withall. Deal Gently with the young man Abſalom for my ſake, this he gave in command to Joab the Captain of the Hoſt, 2 Sam. 18.5. Even ſo do ſuch men ſay in their hearts, as to their ſins. To Governours and Friends and Miniſters, O ſpare my luſts, deal gently with ſuch a ſin and corruption for my ſake. Therefore ſparing and not forſaking are very pertinently joyn'd together in the Text, the one explaining the other. He ſpares it and does not forſake it, that is, he ſpares to forſake it, ſake it, He does favour and allow and indulge corruption and ſin in himſelf. This a wicked man does And it is here made to be a property ſo to do of him. But becauſe there are two ſeveral words which are here uſed, ſparing and not forſaking, we will therefore take them aſunder, and conſider them ſeverally and diſtinctly. And firſt, of ſparing, which (as in part I hinted before) does imply that Indulgence which ſuch perſons give to their corruptions, ſhewing them all the favour that may be. And it is expreſt in theſe particulars.
Firſt, As to matter of ſearch and inquiry into them. A wicked man he ſpares his ſins thus, ſo as to examine his heart about them. David ſayes, He communed with his own heart, and his ſpirit made dilligent ſearch, Pſal. 77.6. And he perſwades others to do ſo likewiſe, Pſal. 4.4. Stand in awe and ſin not, commune with your own heart and be ſtill; But men commonly delight not ſo to do, which have any guilt lying upon them. They do not love to to look much into it or to be inquiſitive what it is. Bad Husbands they do not love to caſt up their accounts, nor to ſee what their eſtate is, becauſe they are afraid they ſhall meet with ſomewhat which will be diſpleaſing to them. And ſo it is alſo with bad hearts, and falſe ſpirits in Religion, they do not love to conſider their wayes, for fear their ſins ſhould fly in their faces, and gall them for them. They ſpare their ſins, that ſo their ſins may ſpare them; Spare their ſins to ſearch them, that ſo their ſins may ſpare them to torment them, and to vex them for them.
Secondly, As this ſparing is obſervable as to matter of inquiry, ſo alſo as to matter of reſiſtance and oppoſition, they are very ſparing in this likewiſe, they do as little as may be to reſtrain and hinder ſin in the onſets of it.
Take a Godly man, and one whoſe heart is taken off from ſin, and he hath no mercy at all for it, but deals as boyſterouſly with it as may be, he deſires to ſhew it no favour or kindneſs or reſpect at all, but is moſt croſs and oppoſite to it. Whereas now on the otherſide a wicked man, he is tender of making any reſiſtance, but gives way to it as much as may be, and ſo he ſpares it.
Thirdly, As to matter of Expulſion and Ejection and Mortification, they ſpare it ſo. The Scripture requires men to pluck out their right eyes, to cut off their right hands, &c. that is, to deſtroy their deareſt luſts, and thoſe corruptions which are neareſt to them. Now an Hypocrite he will not do this by any means, perhaps he will be content to part with ſomewhat which he does not much care for, and be willing to abſtain from it, but his Abſaloms and Dalilahs, and his Herodiaſſes, and ſuch ſins as theſe, Oh by all means let them alone, deſtroy them not for there's ſome ſweetneſs to be found in them. Thus he is ſaid to ſpare it, which is the firſt expreſſion which is here conſiderable.
Secondly, He does not forſake it, he doth not leave it nor bid adieu unto it; he never forſakes his ſin, till his ſin forſake him, and he can keep it no longer, as ſometimes it does, in age and ſickneſs and death: Men have not then thoſe opportunities of ſin which they have had at other times, for the acting and committing of them, and ſo they forſake them, But otherwiſe as to the Heart and Affection, they forſake them never.
As friends they may be kept from one another by violence, though never ſo dear, but yet their ſpirits are ſtill the ſame to each other, and ſo it is with a ſinner to his luſts, he bears the ſame affection to them now in his reſtraint from them, as he did before in his injoyment of them; and what he cannot attain in Accompliſhment he makes up in deſire.
There's no man can be ſaid to forſake any ſin in particular, which does not forſake the way of ſin for the General, That is, which is not converted and regulated and brought home to God. As for another man, let his condition be what it will be, yet his corruption is ſtill the ſame, he is prodigal in a poor eſtate, and he is proud in a low eſtate, and he is Laſcivious in a decrepit eſtate, when his body withers, yet his luſts flouriſhes, and he never forſakes his ſin, till he forſakes himſelf, and has any Being continued to him.
Now to lay both theſe together, a ſinners not forſaking, but rather ſparing ſin in himſelf, as we have hitherto heard, and conſider'd how much it makes to the aggravation of his ſinful condition, and miſery likewiſe attending thereupon. There's no Greater miſchief or cruelty, which a man can poſſibly ſhew to himſelf then by thus doing. The mercies of the wicked are cruelties, as Solomon tells us, Prov. 12.10. As it is true in other reſpects, ſo amongſt the reſt, it is true in this; whiles he is merciful and indulgent to his ſins and ſparing of them, he is in the mean while cruel to his ſoul, which occaſionally ſuffers from it, yea indeed to his whole man, in the full extent of it. And that's alſo the Third Particular in the Diſpoſition of a wicked man to ſin, His favourableneſs towards it.
The Fourth and Laſt is his Thraldom to it, expreſt in theſe words, He keeps it ſtill within his mouth. Betek kikko in the midſt of his palate. He does not onelyonly forbear to hurt it (which we had in the words before) but he does moreover make much of it, as a thing which is very precious and uſeful to him which he cannot be without. This keeping of it ſtill within his mouth it does imply theſe things in it.
Firſt, His carrying it in his Mind and Thoughts, and Contemplation; a wicked man he does rowl his ſin much about in his ſoul, and his Meditations in it are pleaſing; as a man that hath Sugar in his mouth, he holds it there and lets it melt in it, even ſo does a ſinner with his ſin. There's a great deal of Contemplative wickedneſs which is exerciſed, and acted in the world. And the Fanſie and Imagination, it hath a great ſtroke in the promoting of ſin, and eſpecially in ſuch caſes where men are reſtrain'd from the commiſſions themſelves.
Secondly, It implyes his cheriſhing and nouriſhing of it in his heart, ſinners they do not onelyonly think of ſin, and ruminate and meditate upon it, and ſo make it a matter of ſpeculation, but they do likewiſe imbrace it, and hug it in themſelves, and ſo make it a matter of Affection. And they take all the wayes that may be for the ſtrengthening and confirming of themſelves in ſuch principles as theſe are.
Thirdly, It implies Conſtancy, and Perſeverance and continuance in it, and ſo is a further addition to what he had ſaid of not forſaking it, and an Explication of it. He does not forſake it, but ſtill keeps it, as that which he is unwilling to part with. All together ſerve to ſigniſie unto us his Thraldom and Addictedneſs to ſin, which makes up to us the Fourth particular. And ſo I have done with the Firſt General part of the Text, which is the Diſpoſion of a wicked man to ſin, in the words which I have now open'd and explain'd, Sweet in the mouth, hid under his Tongue, &c.
The Second General conſiſts of the Effect of ſin to a wicked man, and that is expreſt in theſe words, Yet his meat in his Bowels, &c. we have the like expreſſion to this in Ezek. 3.3. Speaking of the Rowl that was given him. I did eat it, and it was in my mouth as Honey for ſweetneſs. And ſo again, in Rev. 10.9, 10. St. John ſpeaking of the little Book that was given him, It was in my mouth ſweet as Honey, and as ſoon as I had eaten it my belly was bitter. Thus now here in the Text, Though wickedneſs be ſweet in his mouth, yet his meat within his bowels is turn'd, it is the gall, &c. The ſcope and drift of the Place is to ſhew and declare unto us the difference of ſin after Commiſſion in reſpect of what it is in Commiſſion. And it is laid down here in the Text two manner of wayes. Firſt, In the General Propoſition. And Secondly, in the Particular. For the General, it is this. That his meat within his bowels is turn'd. For the Particular, It is this, That it is the gall of Aſpes within him.
Firſt, For the General. His meat within his Bowels is turned, that is the caſe is altered with Him, over what it was before, ſo that that which He thought to be his Advantage it is proved contrary to him. As when a man takes food to nouriſh him, and it proves in Concluſion to kill him, and to make an end of him. This is very ſad and Lamentable, yet this now is the Condition of a Wicked man, delighting in Sin, at the laſt he finds no ſuch cauſe or matter of Delight to Him from it, as a man that Eates any thing which is Unwholſome, though it be ſweet and pleaſing in the Eating; yet his Stomack being over-charged with it, it proves Loathſome, and Burthenſome to Him, even ſo does Sin to a wicked Perſon, when he commits it perhaps it delights Him, but after Commiſſion it is Greiveous to Him, and he then wiſhes with all his Heart that he had never medled at all with it.
Thus the Scripture ſets it forth to us in ſundry places, as Prov. 20.17. Bread of deceit is ſweet to a man, but afterwards his mouth ſhall be filled with Gravel. And ſo again Prov. 9.17.18. Stoln Waters are ſweet, and Bread eaten in ſecret is pleaſant, but he knoweth not that the Dead are there; and that her Gueſts are in the Depths of Hell. He ſpeaks it of Sinners, of Wantonneſs, and Uncleanneſs which are acted in ſecret. And ſo of the reſt. Again, in like manner of Drunkenneſs, and Intemperance. Prov. 23.31.32. Look not thou upon the Wine when it is red, when it giveth his colour in the Cup, when it ſparkels and moveth it ſelf aright. At the laſt it biteth like a Serpent, and ſtingeth as a Cockatrice. The Reaſon of this change of the Condition of a wicked man after Sin committed is.
Firſt, Becauſe the Pleaſure and ſweetneſs of Sin is now ſpent, and waſted, and Conſum'd. The delight which a Sinner has in his Wickedneſs, it is but of ſmall and ſhort Continuance, and when that's gone, there's an end of all with them, and ſo the Spirit of God repreſents it. Therefore they are called the Pleaſure of Sin but for a ſeaſon. foreign. Heb. 11.25. And ſo Job 20.5. The Tryumphing of the Wicked is ſhort, and the joy of the Hypocrites is but for a moment. Eccl. 7.6. As the crackling of thornes under a Pot, ſo is the laughter of a Fool. They make a great blaze for a while but quickly done. A man preſently comes to the bottom of all the Contentment that he takes in Sin, the Guilt of it that's laſting, but the Pleaſure of it is but of ſhort Continuance, and when this is once over and gone, there is nothing left behind but Miſery, and Sorrow, and Grief.
Secondly, Another Ground of this Change is that Conſcience is ſometimes now awaked, when the Honey is gone, the Sting that comes after it. The horrour of Conſcience ſucceeds pleaſure in Sin. When men have had their fill of their Luſts, and Glutted and ſatisfied themſelves with the Commiſſions of them, they begin now to be at Leaſure to conſider of their Madneſs and Folly, which before they did not mind out of the eager purſuit of their Luſts. Now when they have nothing elſe to do, their Sin comes to their remembrance, and Vexes, and Torments their Soul.
Thirdly, Now and then likewiſe, the Hand of God falls heavy upon them in ſome Eminent and Notorious Judgment, as a plain Puniſhment of their former Miſcarriages. Though this be not done always (for God reſerves the Wicked to the day of Judgment to be puniſhed as the Apoſtle Peter ſpeaks 2 Pet. 2.7.) Yet ſometimes it is; ſo that the Caſe is hence altered with them, and their Meat is now turned. There comes Want, and Sickneſs, and Death. And now what hath the Hypocrite gained, when God ſhall take away his Soul. Job 27.8. Thou Fool, this night thy Soul ſhall be taken away from thee, and then where &c. Luk. 12.20. And ſo much for the Propoſition in General. His meat in his Bowels is turned.
The Second is the Explication in Particular. It is the gall of Aſps within him. Where there are two things again Conſiderable.
Firſt, The Bitterneſs of Sin, in that it is compared to Gall which is Eminent in that Qualification.
Secondly, The Perniciouſneſs of Sin, in that it is compared to the Gall of Aſps, which hath a Poyſonſomeneſs, and Deadlineſs in it above any thing elſe.
Firſt, The Bitterneſs of it, His meat (that is his Luſt and Sin) it is turned to this. It was ſweet and delicious before pleaſant in his mouth, but it makes his Belly bitter, as was ſaid before of the Rowl, that is, he has now …ther apprehenſions of it then formerly he had, and ſo indeed it will be. Prov. 5.4. Speaking of the Harlot. Her end is bitter as Wormwood. And Eccl. 7.26. I find more bitter then Death the Woman whoſe Heart is ſnares &c. ſpeaking concerning the Adultreſs. And Jer. 2.19. Know therefore and ſee, that it is an Evil and bitter thing that thou haſt forſaken the Lord thy God, and that my fear is not in thee, ſaith the Lord God of Hoſts. Sin (as he ſaid of War) It will be bitterneſs in the latter end. 2 Sam. 2.26. It is like a Pill wrap't up in Sugar; which when the Sugar which was over it is melted, then the bitterneſs of the Pill does diſcover and ſhew it ſelf, ſo when the pleaſure of Sin (as I ſaid) is waſted and worne away, then the Sorrows of it does appear.
Secondly, As it is Distaſteful, ſo it is Pernicious. There are many things which are bitter, but they are Wholſome, and do carry a Medicinal quality and property along with them. But this of Sin is otherwiſe, as it is bitter, ſo it is Deſtructive, it has a Poyſonous, and Venomous nature, which is adherent to it; as the Gall of Aſps. This is a frequent Expreſſion in Scripture applyed to Wicked men, to compare them to Aſpes, or to ſuch Creatures as thoſe are. Job 20.16. He ſhall ſuck the Poyſon of Aſps. And ſo Rom. 3.13. The Poyſon of Aſps is under their lips, whoſe mouth is full of Curſing and bitterneſs.
The Poyſon of Aſps is notorious in a threefold reſpect, in regared whereof it is a very fit reſemblance of Sin. Firſt, In that it kills Secretly. Secondly, In that it kills Suddenly. Thirdly, In that it kills Irreſiſtibly.
Firſt, Secretly, In that the Miſcheif which comes by it, it is not eaſily found out, and Diſcern'd, that's a great Aggravation of any Miſcheif, becauſe prevents all Remedies which might be adminiſtred for the Cure of it. And ſo is it with this of Sin, it kills thus, it has a ſecret Malignity in it which goes to the Heart Undiſcern'd, and thoſe which are infected with it, they do not eaſily perceive it to be ſo. It is a ſweet kind of Poyſon which kills there where it is not ſuſpected, nor thought that ever it would do ſo.
Secondly, Suddenly in a very little time. That is ſtill the more horrible and dreadful, for men to be ſurpriſed unawares, and to be taken away in a moment, it is that which all men tremble at: Now Sin it has this Effect in it, it deſtroys as ſoon as it is taken, or at leaſt does leave that behind it, which does infallibly tend to Deſtruction, if it be not the better prevented.
Thirdly, It kills meerly and Irreſiſtably. Thus does the Poyſon of Aſps. The Naturalliſs, and thoſe that write the ſtory of it, affirm that there is no Antidote againſt it. The Poyſon of it, it is ſo ſtrong, that cannot be over come by any Phyſick. And ſo in ſome caſes is Sin, there's nothing which will Cure it but the Blood of Jeſus Chriſt, and there is one Sin which is not Cured by that, and therefore juſtly c…ll'd a Sin unto Death foreign 1. Joh. 5.10. The Sin againſt the Holy Ghoſt, which is a Sin of inveterate malice and deſpite, and univerſal oppoſition againſt the Truth which is known and acknowledged, even becauſe it is the Truth. This is abſolutely unpardonable. And thus we have ſeen how the Metaphor holds good in all the parts of it, that as Sin is meat to Wicked men in regard of the preſent ſeeming ſweetneſs and pleaſure which they take in it, yet it is alſo Poyſon, and Venom in the Concluſion, in regard of the bitterneſs and perniciouſneſs that follows upon it. This meat in their Bowels is turned, and as the gall of Aſpes within them
Now the Ʋſe and Improvement of all comes to this.
Firſt, That we take heed of being taken with any ſinful way or Courſe whatſoever, from the ſeeming ſweetneſs and Pleaſantneſs which is in it. Do not make that an Argument for thy Sin whoſoever thou art, becauſe for the preſent it is ſweet unto thee, for it is no good Argument neither on thy part, nor yet on Sinn, it neither ſhews thee to be better, nor yet it to be better for all that, not thee for the ſweeter it is to thee, the more is it a ſign of thy naughty Heart, which does ſo far Cloſe and Comply with it, as ſutable and agreeable to it. Not Sin to be better, for though at preſent be ſweet to thy mouth, yet hereafter it will be turned in thy Bowels, and will be as the Gall of Aſpes within thee. It is good for the to think of Sin now, as thou art likely to think of it hereafter, when it ſhall appear in its true Colours unto thee.
Secondly, Do not pleaſe thy ſelf neither in the Covering and Concealing of Sin, nor in the hiding of it under thy Tongue, for though it be hidden, and Concealed for the preſent, yet hereafter it ſhall be more fully diſcovered, when it ſhall pain the Bowels, and wring the Belly, and offend the Stomack, that is the Conſcieuce as at laſt it will doe, then all thy Wickedneſs will come out, and Diſcloſe and manifeſt it ſelf, and thee alſo together with it.
Thirdly, Do not pleaſe thy ſelf neither in thine own Security, and preſumption upon Sin, from the preſent eſcape and avoyding of Puniſhment, for it will aſſuredly come at laſt, and ſo as thou ſhalt not be able to avoid it. As the Lord there threatens Babylon for her preſumption, and over-boldneſs in Eſay. 47.10.11. Thou haſt truſted in thy Wickedneſs, thou haſt ſaid none ſeeth me, thy Wiſdom and thy Knowledg it hath perverted thee, and thou haſt ſaid in thine Heart I am, and none elſe beſides me. And what then? Mark what follows hereupon. Therefore ſhall Evil come upon thee; which thou ſhalt not know, from whence it riſeth. And Miſcheif ſhall fall upon thee, thou ſhalt not be able to put it off, and Deſolution ſhall come upon thee ſuddenly, which thou ſhalt not know. Though hand joyn in hand, yet the wicked ſhall not go unpuniſhed as Solomon tells us Prov. 16.5.
Laſtly, Let us take up all to our ſelves that Chriſtian Wiſdom and Prudence in us, to ſee the Plague afar off, and to hide our ſelves from it. Let us labour to be wiſe betimes, and to have the ſame thoughts of Sin, in the Allurements and Temptations to it, as we are likely to have of it afterwards when they are once paſt Experience, it is the miſcheif of Fooles, and teaches men that by Senſe and feeling, which they will not learn by Diſcourſe, and by reaſoning of one thing from another; now we ſhould we ſhould preſent this to our ſelves, we ſhould Labour to know that out of the Clearneſs of a Sanctified underſtanding inlightened by the Spirit and word of God, which others come to know Experimentally out of the ſadneſs and miſery of their Condition. This is both more acceptable to God, and will likewiſe be more Satisfactory to our Selves.
For this purpoſe, let us ſtudy more our ſelves, and our own Hearts, let us ſtudy the Nature of Sin in all the Circumſtances and Appurtenances of it, and let us ſtudy the word of God; and the Attributes of God revealed in it, and then ſuch things as theſe are, will be more certainly and real to us then otherwiſe they are likely to be, or then for the moſt part they are to the Generallity of People in the World, who being tied commonly by ſenſe and fancy, and a deluded Imagination, rather then any thing elſe, do from hence-forth run into very Ruin, and perdition it ſelf before they are aware.
And ſo now I have done with both the parts of the Text here Conſiderable of us, viz. Firſt, The Diſpoſition of a wicked man to Sin in all the Carriages of it, as alſo the Effects of Sin to a wicked man, both in the General, and Particular Propoſition; and ſo with the whole Text before us. Though Wickedneſs be ſweet in his mouth, though he hide it under his Tongue &c.
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