One Hundred Select Sermons, Old Testament · Sermon 30
SERMON XXX
Prov. 9.12.
If thou be wiſe, thou ſhalt be wiſe for thy ſelf. But if thou ſcorneſt, thou alone ſhalt bear ſhalt bear it.
It is a Great part of the Expreſſion of Gods Goodneſs towards us, not onelyonly in that he ſhews us, what way is to be undertaken by us, but likewiſe that he takes all courſes that may be with us, for to lead us and to bring us into that way, and to cauſe us to walk in it, ſometimes by intreaty, and ſometimes by incouragement, and ſometimes alſo by Threatning, and denunciation of Judgment. This is that which we find him to do more particularly in this Scripture, and Chapter, which we have now before us; Where Wiſdom prepares her Table, ſends forth her Maidens, cryes upon the High places of the City to us, and invites us to the entertainment of her ſelf. And becauſe that this is a buſineſs, which all men are not ſo eaſily brought to and perſwaded to, the doing of Therefore alſo uſes ſome Arguments whereby to inforce it, which ſhe briefly draws up to an head in this Verſe, which I have now read unto you. If thou be wiſe, thou ſhalt be wiſe for thy ſelf. But if thou ſcorneſt thou alone ſhalt bear it.
THe Text it ſelf is nothing elſe but an Inforcement of Good Counſel upon the Hearts of thoſe whom it is offer'd, unto, and that from a double Argument. The one taken from the Benefit which does inſue upon hearkening to it. The other from the Inconvenience of the neglect. The former in thoſe words, If thou be wiſe, thou ſhalt be wiſe for thy ſelf. The latter in theſe, But if thou ſcorneſt thou alone ſhalt bear it.
We begin with the firſt taken from the Benefit of Obedience and hearkning to good Counſel. If thou be wiſe, thou ſhalt be wiſe for thy ſelf. In which Branch of the Text, we have two things further conſiderable.
Firſt, The Title or Denomination, which is put upon a Tractable Perſon, ſuch an one as gives ear to good advice, and that is, that he is a wiſe man.
Secondly, The Profit or advantage which does acrue unto him, from ſo doing, and that is, that he ſhall be wiſe for himſelf.
Firſt, (I ſay) here's the Title or Denomination, which is put upon a Tractable Perſon, ſuch an one as hearkens to good Counſel, whether as given by Preaching of the Word, the Publick Miniſterial Diſpenſations, or elſe ſet on in a way of Converſe and private Chriſtian Admonition; whoſoever is reformable by bo…t or eithe…r of theſe is a wiſe man.
This we gather from the Coherence of the words, and the Connexion of them with that which went before; Solomon in 8, 9. verſes of this Chapter had ſaid, Rebuke a wiſe man and he will love thee. Give inſtruction to a wiſe man, and he will be yet wiſer; And here now adds: If thou be wiſe thou ſhalt be wiſe for thy ſelf, he does not ſay, If thou hearneſt to reproof and good inſtruction, though that he means by it. But if thou be wiſe. Hereby implying, that ſo to do is a part of very great wiſdom, and ſo it is, He that's a Teachable man is a wiſe man.
He that has ſo much underſtanding in him as to give ear to good Counſel when it is given him, he is a wiſe man indeed; He is ſo, and ſo he is ſaid to be in Scripture, eſpecially in this book of the Proverbs in ſundry places of it. I ſhall not need to inſtance in them, we do frequently meet with in them almoſt in every page, tending to this purpoſe.
Not to ſtand upon this point which I onelyonly take notice of by the by, this will appear to be ſo in theſe following reſpects.
Firſt, It is a part of wiſdom for a man to ſuſpect his own wiſdom, and to think that it is poſſible for him to deceive himſelf. He that truſts in his own heart is a fool, Prov. 28.26. And ſo he that miſtruſts it is a wiſe man. Now this does ſuch an one as gives attendance to good Advice, he does thereby queſtion and ſuſpect himſelf, and give more to the judgement of others then he does to his own, which for the moſt part does carry a note of wiſdom with it.
Secondly, It is a part of wiſdom to diſcern between good and evil; to know what is to be left, and what is to be imbraced: Now this is in hearkening to good Counſel; there's a diſtinguiſhing ſpirit to put a differnce betwixt good and bad; Bet wixt the motions oſ Luſt and the Suggeſtions of Piety and Vertue. The ear tryeth words, as the mouth taſteth meat, Job 34.3. Now, as a good and well temper'd Palate reliſhes good and wholſom Food, which it is ſupplyed withal, ſo a Gracious and Savory ſpirit cloſes and complyes with good Counſel and Advice, which is adminiſtred to it, and there's wiſdom in that.
Thirdly, It is a part of wiſdom, to know ones beſt friends, and to give them all incouragement of being further Friendly to us, now thus 'tis with thoſe which doe yield to ſeaſonable Admonitions, they doe hereby diſcern their Friends, they conſider who wiſhes them beſt, and incourage them in ſo doing; Oyntment and perfume rejoyce the heart, ſo doth the ſweetneſs of a mans friend by hearty counſel, Prov. 27.9. Thus in all theſe conſiderations is wiſdom to hearken to good Counſel, and he is a wiſe man that does ſo, even in the Judgement of the Spirit of God, who is wiſdom it ſelf.
We ſee then what to think of all thoſe which are otherwiſe affected. If it be wiſdom to be admoniſhed, it is then folly to reject and refuſe admonition; And thoſe that are guilty of doing ſo, they are in this no better then fools. Indeed they doe not alwayes think ſo, which makes their fooliſhneſs to be ſo much the more. The ſluggard's wiſer in his own conceit, then ſeven men that can render a reaſon, Prov. 26.16. But yet for all that, he is not wiſe indeed, and good earneſt, neither does God Himſelf ſo eſteem it, who is beſt able to judge of them; with Him a wiſe man, and an Obedient are all one. He that hearkens to the voice of wiſdom crying to Him, and inviting to her ſelf, as it is here in this Chapter; ſuch as theſe are wiſe with Him and none but ſuch. So much for that firſt particular, to wit, The Title or Denomination put upon a Tractable Perſon, of one that is wiſe. If thou be wiſe, thou ſhalt be wiſe for thy ſelf.
The ſecond is the Benefit that acrues to this this wiſe man, Thou ſhalt be wiſe for thy ſelf, which paſſage again hath a double Emphaſis with it, and may be taken two manner of wayes. Either firſt of all ſimply, in its latitude.
Or ſecondly, Excluſively with its reſtriction, ſimply conſider'd and in the Latitude, ſo it does denote unto us the great happineſs, which does attend upon Godlineſs. If thou be wiſe thou ſhalt be wiſe for thy ſelf, that is, if thou beſt good and gracious, and walk'ſt in the wayes of Heavenly wiſdom, thou ſhalt be no looſer, but a gainer thereby, excluſively taken, and with reſtriction; ſo it doth denote unto us, that whatever benefit does at tend upon Godlineſs it does belong eſpecially, and chiefly to thoſe perſons, who are themſelves the Subjects of it, more then to any other beſides; If thou be wiſe, thou ſhalt be wiſe for thy ſelf, That is, if thou hearken'ſt to good Counſel, and walkeſt in ſuch wayes, as are good, thou thy ſelf wilt be the greateſt gainer and thriver by ſo doing, of any other whatſoever.
Firſt, Take it in the Latitude, and ſimple conſideration of the words, If thou be wiſe thou ſhalt be wiſe for thy ſelf, That is, if thou be godly and Religious, and walkeſt in the wayes of Piety and Holineſs, thou ſhalt be no looſer, but a Gainer thereby. This wiſdom of thine it ſhall redound to thine own greater Furtherance and Account. Thou ſhalt be ſo much the better for it every way, this is one thing which is here implyed in theſe words, and it is ſutable to other Scriptures, wherein we have this often expreſt as the condition of Godly men, that it ſhall be well with them, Pſal. 128.1, 2. Bleſſed is every one that feareth the Lord, Happy ſhalt thou be, and it ſhall be well with thee: So Eccleſ. 8.12. I know that it ſhall be well with them that fear before Him. Again, Iſa. 3.10. Say ye to the Righteous that it ſhall be well with him, for they ſhall eat the fruit of their doings; So here now, Thou ſhalt be wiſe for thy ſelf, That is thy wiſdom and Grace which is in thee, ſhall be advantagious to thee. Godlineſs, it is great Gain, as the Apoſtle Paul expreſſes it to us, in 1 Tim. 6.6. There's much good which is coming by it.
This is true in the whole Latitude and Extent of it.
Firſt, For thy ſelf, in thy inward man. Thou ſhalt be wiſe for thy ſelf in that, and therein eſpecially. This is not the leaſt part of our ſelves; yea indeed the chiefeſt of all. Animus cujuſque eſt Quiſque. Every mans mind is himſelf: Look then, what it is, which does advance, and promote that, by that is a mans ſelf truly better'd, and is not this now by ſpiritual wiſdom? and by this eſpecially? Surely, ſo it is, There is an accompliſhment in humane wiſdom, which does adorn and beautifie the minds of thoſe which have it; but in heavenly wiſdom above any other, This makes us wiſe to ſalvation, and does raiſe the ſoul to a nobler pitch and frame of Spirit then any thing elſe does. If thou be wiſe, thou ſhalt be wiſe for thy ſelf, i. e. thy ſoul.
Secondly, For thy ſelf, i. e. for thine outward man alſo, for thy Body and Eſtate; There's an advantage which comes from Godlineſs to theſe, which hath the promiſe of the Life that now is, as well as of that which is to come, as the Apoſtle tells, 1 Tim. 4.8. And Deut. 28.2. There's an inſtance in ſuch bleſſings as theſe are.
Thirdly, For thy ſelf, in thy Relations; Thoſe are alſo ones ſelf Multiplyed, Thou ſhalt be wiſe for them. There's no better way of providing for thoſe, which belong unto thee, then by labouring to walk in good wayes. In ſo doing thou prayeſt up a Bleſſing for Poſterity, and the Generation that ſucceed thee, which are the better for thee.
This teaches us then thus much, that no man ſerves God in vain: Wiſdom when ſhe invites us to her, it is not to our loſs but to our advantage, which ſhould therefore incourage us ſo much the rather to hearken to her: We ſee in the world what an argument there is in Self; If ye can prove that a mans ſelf ſhall be the better by any thing which you would adviſe him to; you ſhall eaſily prevail with him in it: why now this is the caſe here with us as to Godlineſs, and the wayes of Religion, we ſhall be wiſe for our ſelves, and it will return into our own boſomes; for our incouragement to attend thereupon, ye know how we uſe to perſwade men to Good-husbandry, and induſtry in the world, by telling them this, it will be your own another day: The ſame way we likewiſe ſay to any, as to indeavour in the wayes of Religion, you and our ſelves ſhall therefore be ſo much the better for it.
I ſay ye ſhall be ſo hereafter, obſerve that; For this it is here expreſt in the future, as that which is to raiſe our expectation for time to come: The advantage of Godlineſs it does not alwayes appear at preſent, no more then the diſadvantage of Sin, yea but in time they ſhew themſelves both; he that's fooliſh, that is, ſcornful and neglectful of good Counſell, he ſhall in time pay for it, as we ſhall have occaſion to ſhew afterwards. And again, he that's wiſe and obſervant, he ſhall hereafter be ſo much the better for it. If thou be wiſe, thou ſhalt be wiſe for thy ſelf. Though thou ſeeſt not the profit of it as yet, yet within a while thou ſhalt perceive it, and be fully ſenſible of it. Surely there is an end, and thine expectation ſhall not be cut off, as it is. Prov. 23.18. God will be a debter to no man for any good that at any time he does, but will abundantly recompence it to him ſooner or later whoſoever he be. What a Gracious God have we, that firſt is ſo good as to beſtow his Graces upon us, and then ſo good again as to reward thoſe Graces in us, where he Commands us, he withall inables us, and where he inables us there he requites us, and payes us for doing that which himſelf inables us to do.
This is that then which may ſerve to uphold us, and to carry us above all Diſcouragements, which at any time we may meet with in the world as to matter of Goodneſs, that when all comes to all yet at laſt we ſhall be gainers by it. There's not a good word which any man ſpeaks for God, not a thought which paſſes through Him, not an Action which comes from Him, which ſhall be loſt or go unrewarded; but ſhall reflect upon Himſelf: God has involved our own good in his Glory, ſo that while we indeavour to promote the one, we advance the other; while we are wiſe to God, we are ſo far forth wiſe to our ſelves, and for our own Accommodation.
Yea which is here further Conſiderable we are ſo onelyonly in ſuch a way as this is; we are no further wiſe our ſelves, then we are wiſe for our own Souls: Godlineſs as it is ſelf advancement, ſo upon the point it is the onelyonly ſelf advancement which we are capable of. There's no man which is wiſe for himſelf that is not wiſe thus; Indeed men are ready to think that it is quite otherwiſe, think they are wiſe for themſelves when they walk in wayes contrary to Godlineſs, or at leaſt when they are onelyonly wiſe for the world and the things of that. Pſal. 49.18. Whiles he lived he bleſſed his Soul, and men will praiſe thee when thou doeſt well for thy ſelf. But this is not ſo in Concluſion, nor will not prove ſo; when men have done as much as they can to promote themſelves in a way of the world, they will at laſt find there muſt be ſomewhat elſe which muſt make them truly Happy. All theſe things here below, they have a vanity and emptineſs in them, which come ſhort of abſolute Contentment. If thou be wiſe, thou ſhalt be wiſe for thy ſelf by laying the Emphaſis there, that is, if thou beſt Godly and Religious, there's nothing like this, for the Conveyance of Happineſs to thee, and Univerſal welfare. And thus much of the words in their Firſt ſenſe, to wit, in their Latitude and ſimple Conſideration.
But that's not all which is here pointed out to us. There's ſomewhat more and which indeed (as I conceived) is more cheifly intended, and that is by taking them Excluſively, and by way of Reſtriction. If thou be wiſe, be wiſe for thy ſelf, that is, if thou harkeneſt to good Counſell, thou thy ſelf wilt be better for it then any one elſe; and ſo this word thy ſelf, it is here taken not onelyonly Specificative but Emphatical, nor abſolute but Comparative. Thou ſhalt be wiſe for thy ſelf, that is, thou ſhalt be wiſe for thy ſelf principally, as compared with any other beſides. This paſſage here of Wildom, is added for the prevention of an Objection which might be made againſt her good Counſell, for this is commonly the manner and diſpoſition of thoſe which are well adviſed, that they are ready to think that thoſe which counſell them and adviſe them, have ſome reach of their own in ſo doing, that they aime at themſelves in it, and not at the good of the parties which they give their advice unto. Now for this Solomon tells them thus much that it is here no ſuch matter. If thou be wiſe, thou ſhalt be wiſe for thy ſelf, that is, no body will get ſo much by it as thou thy ſelf wilt. As Evil Counſell is worſt for him that gives it, ſo good Counſell is beſt for him that receives it; who even is a gainer by it, he is a gainer moſt of all that entertains it. While it is ſaid here for thy ſelf Excluſively, there are theſe perſons excepted by it.
Firſt, God Himſelf, for thy ſelf and not for him what ever good any man does, he does not pleaſure God by doing it, neither is he any way advanced from it: This the Scripture does ſufficiently teſtify in ſundry places. As Job 22.2.3. Can a man be profitable to God, as he that is wiſe may be profitable unto Himſelf? Is it any pleaſure to the Almighty that thou art Righteous? or is it gain to him that thou makeſt thy wayes perfect? No, 'tis none at all, when we have done all we can do we are no more but unprofitable Servants. Luk. 17.10. Unprofitable to whom? why even to our Maſter Himſelf, to him that imployes us, and ſets us on work, he gets no good by us at all. So Job 35.7. If thou beſt Righteous what giveſt thou him? or what receiveth he of thine hand &c. And Pſal. 16.2. O my Soul thou haſt ſaid unto the Lord, thou art my Lord, my Goodneſs extendeth not unto thee &c. In all which places and the like, we ſee how that God himſelf is never the better for any Goodneſs which is in us.
No more, Secondly, Are men neither; Miniſters, and Parents, and Maſters, and Chriſtian Friends and the like, ſuch as are faithful Monitors and Reprovers; It is nothing to ſuch as theſe neither ſimply conſider'd: If thou be'ſt wiſe, it is for thy ſelf, and not for them; every one ſtands upon his own Bottom, and is ſaved by his own Faith, and is accountable to his own Maſter, and what ever good he either does or receives Himſelf ſhall be the better for it.
This (for the right apprehending of it) muſt be underſtood.
Firſt, Of the ſinal betterment of all, which is Heaven and Eternal Salvation. Indeed in ſome reſpects, he that is wiſe, he ſhall be wiſe for others, as well as for Himſelf; Namely, As to matter of Comfort and Incouragement of them. It is a rejoyceing to Parents and Friends, and Miniſters, when they ſee thoſe which belong unto them, to walk in wayes of Piety and Goodneſs; to mind their good hereafter, and the Salvation of their Souls for ever: The Father of the Righteous ſhall greatly rejoyce, and he that begetteth a wiſe Child ſhall have joy of him. Thy Father and thy Mother ſhall be glad, and ſhe that bare thee ſhall rejoyce ſays Solomon. Prov. 23.24, 25. Thoſe which are wiſe, are wiſe for their Parents, and ſo likewiſe are they wiſe for their Miniſters, their Spiritual Parents which begets them to God. Thus Paul to the Theſſalonians. Ye are our Glory and Joy. 1 Theſ. 2.20. And chap. 2. verſ. 9. What thanks can we render to God again for you; for all the joy wherewith we joy for your ſakes before our God, ſo St. John to the Elect Lady. John 2.4. I rejoyced greatly that I found of thy Children walking in Truth. And again to the Beloved Gaius. John 3.4. I have no greater joy then to hear that my Children walk in the Truth. Thoſe which take good wayes and Courſes, they are (as to matter of joy and Comfort) profitable to other perſons beſides themſelves. But as to matter of finall Salvation, here the benefit is properly their own and they are wiſe but for themſelves.
Secondly, When 'tis ſaid thou ſhalt be wiſe for thy ſelf, this is to be underſtood rather as to matter of Succeſs then endeavour, rather of what men are in the Event, what is their ſtudy and Proſecution. This Expreſſion it does not exclude a labouring after the good of others, but rather includes it; when men begins once to be wiſe for themſelves, that is to have Grace wrought in their own Hearts, they are ſo far forth alſo wiſe for others, as to indeavour to make them partakers of the ſame Grace which they have themſelves received: The better that any are themſelves, the better will they labour to make others which they have to deal withall as near as they can. Grace it is a flowing principle which is not eaſily kept and contain'd within it's own Limits, but does expatiate and extend it ſelf further to the good of many more; therefore thou ſhalt be wiſe for thy ſelf: It is not to be taken in a way of Reſervation, as it is commonly with your men of the word in the courſe of their dealings, who look after no body but themſelves and their own particular advantage, if they be rich, they are rich for themſelves, and if they be wiſe, they are wiſe for themſelves, no body elſe ſhall be the better for them one way or other. That's now the meaning of it, neither are we ſo to underſtand it, but as to the Event of it in their own Salvation.
Thirdly, If thou be wiſe, thou ſhalt be wiſe to thy ſelf; it holds good alſo, as to the excluding of Oſtentation and vanity of Spirit. There are ſome that cannot be a little wiſer then (as they think) the reſt of their neighbours, but all the world ſhall hear of it preſently, in their bragings and boaſtings of it, and pretences to it. Now here there's a reſtratnt to this purpoſe, as carrying Modeſty and Humility with it, the beſt badges of a godly ſoul. But ſo much may ſuffice of the firſt General part of the Text, which is the Argument taken from the Benefit, If thou be wiſe, thou ſhalt be wiſe to thy ſelf.
The Second is taken from the Contrary inconvenience, But if thou ſcorneſt thou alone ſhalt bear it; Where again there are two things conſiderable.
Firſt, The Inconvenience ſimple.
Secondly, The Aggravation of it. The ſimple inconvenience is, that he that ſcorns ſhall bear his ſcorning, that is, the puniſhment due unto him. He ſhall be ſure to ſmart for it. The Aggravation is, that he ſhall bear it alone and none elſe for him, or with him.
Firſt, Here's the ſimply Inconvenience. I… thou ſcorneſt, thou ſhalt be ſure to bear it. There's no mercy for ſuch as theſe. It is worth our obſervation but to conſider how the Holy Ghoſt here ſets it; And that is, as to matter of Scorning. He does not ſay, if thou be a fooliſh or a wicked, which had been more oppoſite to wiſe, or godly, but if thou ſcorneſt, he layes it there: What's the reaſon of this? namely, as we may conceive thus much; To ſignifie this unto us, that of all other wicked ones beſides thoſe, are the higheſt in wickedneſs, after good Counſel and Admonition, which has been beſtowed upon them. The Scornful ſinner is the worſt ſinner of all; Therefore the Spirit of God in Scripture does ſo repreſent it to us, As David Pſal. 1.1. when he makes mention there of wicked perſons, and riſes up by ſeveral ſteps and degrees in the Deſcription of them, he puts thoſe Scorners laſt, as the worſt of all. Bleſſed is the man that walketh not in the Counſel of the ungodly, nor ſtandeth in the way of ſinners, nor ſitteth in the ſeat of the ſcornfull; where ſinners are ſet higher then ungodly, and Scorners are ſet higher then ſinners, as carrying the greateſt height and intention of wickedneſs with them.
Now Scorners, (that we may inquire a little into them, for the opening of this paſſage to you) are of ſeveral Ranks and Degrees; there are divers kinds and ſorts of them, and either of them ſuch as doe procure judgement to themſelves.
Firſt, They are ſuch as have but low and mean thoughts in themſelves of Religion and the wayes of Piety, which look upon Godlineſs, (at leaſt in the power of it) but as a needleſs and ſuperfluous buſineſs, which doe in their ſecret minds contemn all ſuch as are any thing eager or zealous for it, ſuch as theſe there are in the world, who if they ſee any more forward then other in doing good, deſpiſe them, and think ſlightly of them, ſuch an one as this was Michol in her carriage to King David, when ſhe ſaw him in the zeal of his ſpirit, to dance before the Lord with all his might, it is ſaid, ſhe deſpiſed him in her heart, that is, ſhe had undervaluing conceits of him occaſionally from from that his carriage.
Secondly, Scorners are ſuch as do not onelyonly ſlight Religion in others, but alſo decline it in themſelves, and oppoſe themſelves to thoſe wayes which might tend to the Reformation of them. Thoſe that refuſe and reject inſtruction, and will not be adviſed to any thing which might promote them in a way of Salvation: and this when it is come to the height of it, is joyned to with Deriſion it ſelf. A Scorner ends in a Scoffer, if he be not the more carefully prevented, which is the worſt and higheſt of all, and the very next door to that ſin which ſhall never be pardoned.
Now Thirdly, There is a middle ſort (as I may) betwixt either of theſe, ſuch as have not explicit thoughts in them of the meanneſs and lowneſs of Religion, nor doe not (it may be) contemn it with any ſlight reflections upon it; much leſs which is worſe, they do deride it, or ſcoff at it, but yet as to their practiſe, do carry themſelves very careleſly and indifferently to it; which do not mind nor heed, nor regard their own welfare and happineſs, nor the Admonitions, which are Adminiſtred unto them, as putting them thereupon. Theſe are the Scorners in a degree likewiſe, and ſuch are included alſo here in the Text; not onelyonly which do refuſe wiſdom in her Invitation, but alſo which neglect her: ſuch as theſe, they are ſaid to ſcorn, as well as the other.
Whoſoever he be that is not reform'd by admonition, that man ſcorns Admonition in the Practical Notion of it, and as the Holy Ghoſt himſelf interprets, whatſoever his particular thoughts and habitual apprehenſions may be about it. Thus we ſee who they are that ſcorn.
Now anſwerable to theſe three ſorts and kinds of them, there are three grounds for them alſo; Scorning it hath a threefold root, from from whence it does ariſe.
The firſt is Ʋnbelief and Infidelity; therefore men Scorn Inſtruction, becauſe they do not believe Judgement and Puniſhment which is threatned againſt them, They think there's no ſuch great evil in ſin as ſome make of it; they are ſecure and ſelf-preſumptuous, As that Perſon there in the Law, Deut. 22.18, 19. That root that bare gall and wormwood, who bleſſes himſelf in his heart, ſaying, I ſhall have peace, though I walk in the imagination of mine heart, to add drunkenneſs to thirſt. The Lord will not ſpare him, but then the anger of the Lord, and his jealouſie ſhall ſmoke again that man, and all the curſes that are written in this book ſhall lye upon him, and the Lord ſhall blot out his name from under heaven. And the Lord ſhall ſep…rate him unto evil, out of all the Tribes of Iſrael, according to all the curſes of the Covenant, that are written in the Book of the law: Such an one as this is, will Scorn any thing that is ſayd unto him, for the reclaiming, and amending of him, and reducing him to that which is good, becauſe he does not believe that there is any ſuch danger indeed in ſin, as is pretended to be in it.
Secondly, Pride, and Self-conceitedneſs, that's another thing breeds ſcorning; The wicked through the pride of his Countenance, will not ſeek after God; and as he will not ſeek after him, ſo neither will he hearken to any that would draw him to him. Pride and Scorn, they are ſuch as grow up together, and the one is the Foundation of the other.
Thoſe which are ſwollen and puff't, and lifted up in their own thoughts, they diſdain all ſeaſonable Admonitions which are caſt upon them. They think themſelves too good for the word, and the remembrances of it: And they uſually deſpiſe thoſe perſons, which do tender it unto them, let it be in any thing whatſoever which men uſe to be puff't up withal, whether Birth, or Wit, or Wealth, or what ever it be. Thoſe that pride themſelves in any of theſe things, they doe accordingly Scorn all ſuch means as ſhould make them better, and the Diſpenſers of them. A Scorner heareth not Rebuke, Prov. 13.1. Heareth it not, that is, beareth not patiently and meekly, Is not willing and content to hear it. Nor heareth it not effectually, ſo as to be amended and better'd by hearing it. Thus he does not hear it; and all becauſe he is a Scorner, one that's high-minded and conceited in Himſelf.
Thirdly, Thraldom and Addictedneſs to any particular luſt, which men are compaſt withal; this makes them to ſcorn adviſe. He that's in love with ſin, will not love him that rebukes him, and reproves him for his ſin; and that becauſe he hinders him and interrupts him in his delightful purſuits.
Thoſe which are in league with any luſt, they do not love to be taken off from it; which Admonition it does for them; it will not ſuffer them to fin ſo freely and ſo heartily as otherwiſe they would doe: Every check is a reſtraint, becauſe it meets with the Conſcience of the perſon upon whom it is faſtened, who has ſomewhat within himſelf joyning with anothers Reproof, and taking part with it againſt himſelf.
This makes men in ſtead of riſing up againſt their own corruptions, to riſe up againſt thoſe which warn them, and tell them of them. Rebuke a Scorner, and he will hate thee, as it is in the verſe before in this Chapter.
Again, He that Reproves a Scorner gets to himſelf ſhame; And he that Rebukes a wicked man getteth to himſelf a blot; Namely, which is faſtned upon him by him who is reproved. And this now for the opening unto you what is meant here by Scorning, with the grounds and occaſions of it.
Now further for the Puniſhment, which is here annext unto it: I ſay it is firſt of all conſiderable in its ſimple evil and inconvenience. If thou Scorneſt thou ſhalt bear it. Scorning is followed with Puniſhing, as belonging unto it; And there are three things in this paſſage, which do amplifie and illuſtrate it unto us.
Firſt, The Indeſiteneſs of it.
Secondly, Ʋniverſality.
Thirdly, The Ʋnavoidableneſs.
The Indefiniteneſs of it, that he ſhall not know what that puniſhment is.
The Ʋniverſality, in the Expectation of all puniſhment.
The Ʋnavoidableneſs, in that there is no diſpenſation, but ſuffer he muſt.
Firſt, I ſay, there's the Indefiniteneſs; Thou ſhalt bear it? what ſhall he bear? It is not ſignified, or expreſt unto us. Leaving the ſcorner here in a doubtfulneſs, and uncertainty of condition, which is commonly and for the moſt part accounted to be very ſad and grievous. It is ſome kind of eaſe and ſatisfaction, if men muſt needs undergo puniſhment, that they may know what it is aforehand, to fit and prepare themſelves for it; But this is that which is here denyed to a Scornful perſon, That he ſhall not know his doom and miſery; Let him take what follows upon it at a venture, but what that is, he ſhall not underſtand, till he come by experience to feel it, and to be made ſenſible of it.
This is the miſery of Scorners, that they run themſelves upon infinite hazzards, and do not know where they ſhall ſtop; Thou ſhalt bear it, but what that is, no body knows, neither He himſelf, nor any one elſe for him.
Secondly, Heres's the Ʋniverſality of it; Foraſmuch as whiles none is named, all are in a manner implyed, and ſo indeed they are; Here's a blanck prepared for the putting in of whatſoever we pleaſe, not one excepted.
Judgements are prepared for Scorners, that is, all kind of Judgments whatſoever, one with another, Prov. 19.29. Judgements are prepared for Scorners, and ſtripes for the back of fools.
Look as Ʋniverſal good, is attending upon wiſdom and Godlineſs; as we have ſhewen out of the former Branch, Thou ſhalt be wiſe for thy ſelf at large, in whatſoever may be convenient for thee: So here alſo Univerſal evil is attending upon Scornfulneſs and folly; Thou ſhalt bear it, in all evils whatſoever which may befall thee; In Outward man, in Inward man, In thy Body, in thy Eſtate, in thy Friends, (and which is worſt of all) in thy ſoul. If there be any thing worſe then other, it thou ſhalt be ſure to bear. Thou ſhalt bear it.
Thirdly, Here's the Ʋnavoidableneſs of it; It is not onelyonly an indefinite expreſſion, and Ʋniverſal, but alſo abſolute and peremptory. Thou ſhalt bear it; it may be not as yet, but in time, and within a while thou ſhalt ſuffer for it.
Thoſe that Scorn, they ſhall ſuffer puniſhment and not eſcape, He that being often reproved hardneth his neck, ſhall ſuddenly be deſtroyed, and that without remedy, Prov. 29. verſ. 1.
This, it meets with ſecurity and preſumption of a Scornful Spirit, which promiſes it ſelf freedom from puniſhment, becauſe of preſent Indulgence; They do not yet find no evil by it, therefore they ſhall never; well, but they ſhall at laſt for all this and that in good earneſt.
And there are theſe Conſiderations following which lay ground hereunto.
Firſt, Becauſe Scorners they do ſtill perſiſt and go on in Sin, and thereby aggravate it ſo much the more to themſelves. He that refuſes to be admoniſh'd he perſeveres and continues in Sin; now that does alwayes make Sin ſo much the worſe to thoſe which are guilty of it. Repentance that makes ſome amends where any thing hath been done amiſs, but proceeding in Sin it is a kind of further juſtifying of it; this is the caſe of a Scorner, and ſo he deſerves Puniſhment even for that.
Secondly, It is an abuſe of Love and Friendſhip, which is expreſt in Admonition; there is no truer love or kindneſs if it be duely thought of then a ſeaſonable and pertinent reproof. Encline not my Heart to any Evil thing, to practice wicked works with men that work Iniquity: And let me not eat of their dainties. Let the Righteous ſmite me, it ſhall be a kindneſs; and let him reprove me, it ſhall be an excellent Oyl which ſhall not break my head: for yet my prayer alſo ſhall be in their Calamities. When their Judges are overthrown in ſtony places, they ſhall hear my words, for they are ſweet. Pſal. 141.4.5.6. Now a Scorner undervalues this kindneſs, and miſ-interpret's it, lookes upon that as a diſcurteſie, which is the greateſt Curteſie of all, and carries himſelf contrarily to it, which has the greateſt ſinfulneſs in it.
Thirdly, Which is worſt of all, it is a ſlighting even of God Himſelf, and the motions and ſtirrings of his Spirit; men are ready to think that when they neglect good Counſell which is given them, that they offend none but men who are the conveyers of that good Counſell to them. Well, but there is ſomewhat more then ſo in it: This their Contempt it ariſes a little higher even to the Divine Majeſty Himſelf. He that deſpiſeth, diſpiſeth not man, but God, who hath alſo given to us his holy Spirit, as the Apoſtle Paul tells us. But as touching brotherly love, ye need not that I write unto you; for ye your ſelves are taught of God to love one another. 1 Theſ. 4.8.9. Therefore is the Lord himſelf an Avenger of all ſuch, as the ſame Apoſtle alſo has it in that place; while either Miniſters or Chriſtian Friends are ſcorn'd and deſpiſed in their Counſels: God himſelf is deſpiſed in them and will call them to an account for them. Hence it is ſaid alſo of the Phariſees. But the Phariſees and Lawyers rejected the Connſell of God againſt themſelves, being not Baptized of him. And the Lord ſaid, whereunto then ſhall I licken the men of this Generation? and to what are they like? They are like unto Children ſitting in the Market place, and calling one to another, and ſaying, we have piped unto you, and ye have not Danced: we have mourned to you, and ye have not wept. Luk. 7.30.31.32. Where as it is ſaid to be againſt themſelves, (the point which we ſhall come to anon, thou alone ſhalt bear it.) So it is ſaid to be the Counſel of God which was rejected by them; Foraſmuch as it is God Himſelf that ſpeaks in ſuch as theſe. They have not rejected thee, but they have rejected me, ſays God to Samuel of the Peoples caſting him off.
Let this then teach us to beware of ſuch a Sin as this is, what ever we be guilty of beſides, let us be ſure to take heed of Scorning, which is the aggravation of guilt upon us, and that which adds to the weight of all other Sins beſides, and which God does in a more eſpecial manner abhor and ſet himſelf againſt. when men come once to this, they begin to be almoſt paſt hope of Recovery, and the influences of Gods Grace upon them. Surely he ſcorneth the Scorner, but he giveth Grace unto the Lowly. The wiſe ſhall Inherit Glory, but ſhame ſhall be the promotion of Fools. Prov. 3.34.35. There is none that is more ſcorned by God, then thoſe which are moſt ſcorning of Him. Thoſe that Honour me ſays he, I will Honour, but thoſe that deſpiſe me ſhall be lightly eſteemed. 1 Sam. 2.20. There is none which God can worſe away withall, then ſuch perſons as theſe are; nor whom he will proceed more in wrath and Judgment againſt them, and that in what ever Circumſtances we may poſſibly conſider them in. Better is a poor and wiſe Child, then an old and fooliſh King, that will no more be admoniſhed, ſays the Prophet. Eccl. 4.12. That is, better is one that is mean and tractable, then one that is great and incorrigible by good and ſavory Counſel.
This, (to work it more effectually upon us) will be the great perplexity and trouble of Conſcience at another day, when men ſhall come to lie upon their Death-bed, and be ready to go out of the World, when Conſcience ſhall be ſtirred and awakened, and ready to fly in their faces, they will then not only be tormented with the Conſiderations of their Sins ſimply in the ſingle guilt of them, but in the Conſideration of this Circumſtance with them; that they have ſinned notwithſtanding all ſuch Courſes and wayes and means, which have been uſed for the reclaiming of them: That they have not onelyonly been bad, but likewiſe have had opportunity to have been better, if they had heeded unto it This will be the Hell of Hell: This Scorning. and ſlighting of good Counſell, and ſuch ſeaſonable Admonition; that God has come and ſtood at their Doores, and knockt for entrance into them; he has forewarned them, and foretold them of the danger, and yet notwithſtanding for all this, they would perſiſt and go on in their evil Courſes without any Reclaiming. Thus Prov. 5.11.12.13.14. It was ſpoken to a wanton perſon: And thou ſhalt mourn at the laſt, when thy fleſh and thy Body are conſumed. And ſay, how have I hated Inſtruction, and my heart deſpiſed reproof. And have not obeyed the voyce of my Teachers, nor inclined mine ear to them that inſtructed me. I was almoſt in all Evil in the midſt of the Congregation and aſſembly. Mark here he does not ſo much bewayl his firſt and main Sin it ſelf, as this acceſſory in rejecting Inſtruction; this throwing away of the Phyſick it may be more dangerous and prejudicial then the very Diſeaſe it ſelf. So much for that, and ſo I have done with the Puniſhment in the ſimple Inconvenience: If thou ſcorneſt thou ſhalt be ſure to bear it, that is to ſmart for it.
The Second is the additional aggravation. Thou alone ſhalt bear it; no body ſhall bear it but thee, each is added by way of ſutableneſs and correſpondency to the former part of the verſe, Thou ſhalt be wiſe for thy ſelf. As Goodneſs redounds to the main Benefit of him that has it; ſo Scorning redounds to the main miſchief of him that Practiſes it.
We may obſerve here, That it is not ſaid, if thou be wicked, thou onelyonly ſhalt bear it, but if thou ſcorneſt, that is, refuſeſt good Inſtruction. A man may be wicked, and have others bear a ſhare in his wickedneſs, and the puniſhment of it. Namely ſuch as intiſed him and counſelled him, and led him into it, or it may be, which did not reprove him, and rebuke him for it; They may bear part of the puniſhment with him, as being in part guilty of the ſin.
But if thou Scorneſt, That is, art reproved and admoniſht by others, and diſregardeſt their admonition, then thou alone ſhalt bear it, as being alone guilty of it. Thus Ezekiel 3.18, 19. When I ſay unto the wicked, Thou ſhalt ſurely dye, and thou giveſt him not warning, nor ſpeakeſt to warn the wicked from his wicked way to ſave his life; the ſame wicked man ſhall dye in his iniquity, but his blood will I require at thine hand. But if thou warneſt the wicked and heturn not from his wickedneſs, nor from his wicked way, to ſave his life, the ſame wicked man, he ſhall dye in his iniquity, but thou haſt delivered thy ſoul. verſ. 20, 21. Again when a righteous man doth turn from his righteouſneſs, and commit iniquity, and I lay a ſtumbling block before him, he ſhall dye: becauſe thou haſt not given him warning he ſhall dye in his ſin, and his righteouſneſs which he hath done ſhall not be remembred; but his blood will I require at thine hand. Nevertheleſs, if thou warn the righteous man, that the righteous ſin not, and he doth not ſin, he ſhall ſurely live, becauſe he is warned: alſo thou hast delivered thy ſoul.
The conſideration of this point may ſerve for the Awakening and Aſtoniſhing of all ſuch perſons as theſe are, which are the Haters and Scorners of Inſtruction, that they may learn from hence to look about them, and to beware what happens unto them. Foraſmuch as their Judgement is very heavy and unſupportable. Thou alone ſhalt bear it, and have no body to eaſe thee in it. Solomon miſeris ſoceos habuiſſe doleres. It is ſome comfort to thoſe which are in miſery to have others to bear ſhare with them in it, yea but here now it ſhall not be ſo. They ſhall drink of the wrath of God without mixture even themſelves, and none to help them: Look as they it may be ſome of them, have delighted to take off others cups themſelves, and have boaſted and gloryed in it, that they have don't alone and no body for them; ſo they ſhall be forced to drink of this cup of wrath here alone, and ſhall ſuck out the very dregs and bottom, and worſt of it; which makes their puniſhment and condemnation, ſo much the greater.
And this further ſhewes the madneſs of theſe Scorners in two reſpects, and carriages of them.
Firſt, Of thoſe that are wicked, and will be ſo, notwithſtanding Admonition, and think in ſo doing to be avenged on thoſe which Admoniſht them; which being reproved for any thing which is evil, will go on in it ſo much the rather, thereby to anger thoſe which reprove them, and warn them of it; ſuch graceleſs wretches as theſe they are ſometimes in the pet, but Alas poor ſouls, how groſly do they miſtake in this buſineſs. It is a ſorry Revenge for any one to go about to damn his own ſoul, that he may vex him that rebukes him, and reſtrains him from ſin; who ſhall looſe by that at laſt? And who ſhall have the worſt of it in the concluſion? Even wiſdom her ſelf here tells us. Thou alone ſhalt bear it. Thou mayeſt perhaps for a while grieve others, either thy Parents, or Teachers, or Chriſtian Friends, or whoſoever they be, (and upon that account alſo make thy ſin ſo much the greater) but thou wilt damn none but thy ſelf, the Judgment and Condemnation will be thine own, and thine alone at another day which may therefore ſerve to peirce thee and to raiſe thee from that ſecurity, and ſtupidity which is in thee in this thy Condition; this we may gather further from that of the Apoſtle to the Hebrews. Heb. 13.17.18. Obey them that have the rule over you, and ſubmit your ſelves, for they watch for your Souls, as they that muſt give account, that they may do it with joy and not with Grief, for that is unprofitable for you. Pray for us, for we truſt we have good Conſcience in all things, willing to live honeſtly. Mark, their Grief it is your diſadvantage, it is not ſo much to them, as it is to you. Miniſters, and Spiritual Teachers ſhall be ſaved themſelves even then when their work is burn't, if they have been careful to do their beſt in it, we are unto God a ſweet Savour of Chriſt in them that are ſaved, and in them that periſh, ſays the Apoſtle. 2 Cor. 2.15. Therefore let none think that by their Diſobedience and neglect, and Contempt, they do injure us, ſo much as they do themſelves.
This is uſeful and may be improved by us in all caſes and Expreſſions of Scorn, as may at any time fall out; ye ſhall have ſome kind of people in the World, who if a Miniſter do not fully humour them, and come up to their fanſies and Conceits, or it may be checks and reproves them and meets with ſome boſome-Luſt and Corruption which is raigning in them, they know not how better to revenge themſelves with him, then by withdrawing themſelves from him, declining his Miniſtry, refuſing to come to hear him. Now I pray in concluſion, who do ye think will be the looſer by it? will it be He or they? He that tenders ſuch Inſtruction to them, or they that refuſes it and keeps away from it? Surely the Text here reſolves it. If thou ſcorneſt, thou alone ſhalt bear it: Thou withdraweſt thy ſelf perhaps from the opportunities of thine own Salvation; from the hearing of ſuch points as might be moſt pertinent and ſeaſonable for thee, and which (through the Bleſſing of God) might tend to thine everlaſting improvement. Therefore do not deceive thy ſelf with ſuch conceits as theſe are, what is the Sun the worſe when men ſhut their Windows againſt it? or what is the Conduit the worſe when men refuſe to draw water from it? what hurt is it to the Phyſitian when the ſick man will not be healed and recovered by him: And ſo what evil is it in this caſe to Teachers, when thoſe which ſhould learn from them, will not give ear and hearken unto them, nor be inſtructed by them: none at all, it returns upon themſelves.
Again Secondly, This meets with another Diſtemper in ſome kind of perſons. Come and tell them of ſuch and ſuch Miſcarriages which at any time they are guilty of, and what an anſwer will they make you for it? Why, my ſelf ſhall have the worſt of it, no body ſhall ſmart for it but my ſelf: I alone ſhall bear it &c. Is this now a ſufficient anſwer to take of a ſeaſonable reproof and rebuke which is faſtened upon them? Ye ſee here how in the reaſoning of the Holy Ghoſt it is quite contrary; who makes this a principal Argument, why men ſhould give heed to Inſtruction and admonition of them, becauſe if they neglect to do, they themſelves ſhall have the worſt of it, becauſe thou alone ſhalt bear it; therefore thou had'ſt need ſo much the rather to beware of it. And that upon the Conſideration of both thoſe Terms together. It is thy ſelf, and thy ſelf alone.
Firſt, Thy ſelf, Thou haſt cauſe to be moved with that which every one is bound to regard, and eſpecially in that which does moſt nearly and cloſely concern him, thy ſelf, that is thy Soul, and thy Salvation, and thy Eternal good; it is not in any ones liberty to mind or ſlight this as he pleaſes, no, but he is ingaged to attend it, and to have reſpect unto it. Injuries againſt a mans ſelf are the greateſt Injuries of all, becauſe there is the greateſt Ground and argument for the ſhuning of them. As ſelf-Murder it is the greateſt Murther of all, and carries the moſt haniouſneſs in it of any others; ſo ſelf-undoing and deſtroying, and damning is more hanious then of any other whatſoever, which no man may therefore give way to: That which men make as a means to ſhun and decline reproving by, does ſet it home more ſtrongly upon them.
Again Secondly, Thou alone ſhalt bear it. There is ſomewhat in that alſo, which does make it ſo much the worſe, for thou that ſayeſt it is ſo with thee? Art thou indeed able to indure it alone? canſt thou grapple with the wrath of God alone? and ſtand it out at a ſingle Combate? Doſt thou know what thou ſayeſt when thou uſeſt ſuch an Expreſſion as this is? Thou alone ſhalt bear it, is indeed, Thou ſhalt not be able to bear it; It ſhall be unſupportable and intollerable for thee.
Beſides, That in this ſenſe in which it is uſed for the moſt part by Scorners; it does not hold true, for how and to what purpoſe do they uſe it? Namely hereby to take men off from the reproving of them. Let us alone in our Sins, for we alone ſhall bear it. This is not ſo, I ſay rightly conſidered. It is an argument for a Scorner to take heed of Scorning, but it is not an argument for a Teacher to withhold from reproving, for if ſo he ſhall bear it too, as well as the offender Himſelf, as we heard before out of the Prophet Ezekiel.
But to conclude, Thou alone ſhall bear it. It may be underſtood as to the Excluding of ſimpathy and Commiſeration; There is many which are alone in ſuffering if we ſpeak of the Evil it ſelf, none ſuffers with them in reality, which yet are not alone as to the Affection; many here having Compaſſion on them… But now this is further the puniſhment of Scorners, that they ſhall be denyed this peice of eaſe and Comfort to them, they ſhall have none in this caſe to pitty or bewayl them, or mourn over them, becauſe as they are miſerable, ſo they will be ſo, and none could reſtrain them as long as any takes Evil Courſes and knows no better; men are apt there to Commiſerate the Condition in which they are. Their Bowels yearn towards them, and they pitty them, and are ſorry for them, but when their Willful, and Refractory, and obſtinate, and perverſe, and Incorrigible; here they do abate, and qualifie, and diminiſh men's Affections unto them: ſo that if they will needs periſh, periſh they may; Their Blood ſhall be upon their own Heads, though they may mock yet God will not be mocked, nor his ſervants will not take it well from them. This is the Miſery of all ſcornful perſons, which neglect and ſlight good Counſell and Admonition, (among many other Evils befall them, and it is not the leaſt of them) that they many times ſet their neareſt and deareſt friends that are againſt them, and make them turn into their greateſt Enemies. As Affections being diſturb'd they turn for the moſt part into the quite oppoſite and contrary to them: This is the caſe with ſuch as theſe, they turn their friend into Enemies, yea their very beſt friend of all, and make him to have no pitty on them neither which is worſt of all. It is ſaid of them in the Prophet Eſay. 63.10. They rebelled and vexed his Holy Spirit, therefore was he turned to be their Enemy, and ſought againſt them. And Prov. 1.25.26. Becauſe ye have ſet at nought all my Counſell, and would none of my reproof: I will alſo laugh at your Calamity, and will mock when your fear cometh. See here how he ſcorneth Scorners, and takes no pitty or Compaſſion at all on thoſe which will not be adviſed, or admoniſh'd by him. So much for that, viz. The Second Branch of the Text, the argument taken from the Evil of neglect. And ſo of the whole Text. If thou be wiſe, be wiſe for thy ſelf.