One Hundred Select Sermons, Old Testament · Sermon 34
SERMON XXXIV.
Prov. 22.3.
A prudent man foreſeeth the evil, and hideth himſelf: but the ſimple paſs on, and are puniſhed.
As it is a part of Goodneſs and Condeſcention in God to give warning before he ſtrikes, and proceeds to Puniſhment; ſo it is a part of Wiſdom and Prudence in God's People to take warning and admonition from him in his Alarms of them: Whereby they may the better eſcape thoſe Puniſhments that are threatned by him. And this is that which we may here obſerve in the Scripture which we have now before us.
IN the Text it ſelf we have two general parts conſiderable of us.
Firſt, The Specification of the Perſons.
Secondly the different Account which is given of them.
The Perſons ſpecified they are the Godly and the Wicked, expreſſed under thoſe two Titles of Prudent and Simple.
The Account which is differently given of them, is obſervable in the ſeveral parts referring to each. Of the Prudent in two Particulars; his Fore-cast it ſelf, together with his Improvement of it: he fore-ſeeth the evil, and hideth himſelf. And the Simple in two more; his ſinful Security, toether with the ill ſucceſs of that likewiſe: The ſimple paſs on, and are puniſhed. Theſe are the ſeveral Parts of the Text, as they lye before us.
We begin with the firſt General, viz. The Specification of the Perſons, The Prudent and the Simple; that is, indeed, The Righteous and the Wicked: For theſe are the Titles which are frequently given them in Scripture; not only here, but in dives other places; where Godly Men are deſcribed by Wiſe Men, and Wicked Men are deſcribed by Fools. It is that which we frequently meet withal, but never more than in this Book of the Proverbs
I ſhall not need to make a diſtinct handling of theſe two in the Proſecution of the Text; but invole one in the other, as mutually conſequent and dependent: For if Godly Men be eminently Wiſe Men, then Wicked Men are conſequently Fools, who are ſo far oppoſite to them. And if wicked men be tranſcendently fooliſh men, then Godly men are conſequently wiſe ones; who do ſo far depart from them, and do ſet themſelves in ways againſt them.
Now, that this is ſo indeed; that the Godly are truly wiſe and none properly ſo, but they, will appear, and may be made good unto us in ſundry reſpects; not only in that they are ſo often called ſo by the mouth of Wiſdom it ſelf, but likewiſe if we look upon them in thoſe Qualities, and Action, and Principles, and Properties which do belong unto them. Whatſoever is truly conſiderable, as concurring to a wiſe man, the ſame is to be found in a good Chriſtian and Child of God. And ſo, again; whatſoever is obſervable and remarkable in a Fool, the ſame is in a wicked perſon, and ſuch an one as is devoid of Grace. Nay, to joyn them, and put them both together; the weakeſt and ſimpleſt Chriſtian is wiſer than the wiſeſt and ſubtilleſt Worldling. Take a Godly man but of low and mean parts as to Natural or Acquiſite Qualification, and he hath more true Wiſdom in him than a Wicked man of the choiceſt Abilities and Accompliſhments either of Art or Nature.
That this is no empty Flouriſh, but a Truth, may be evidenced to us upon theſe Conſideration.
Firſt, A Godly man hath the true Principle of Wiſdom in him. Wiſdom is not a Fit, but an Habit; and does imply a Spring and Principle for the nouriſhing of it. No, this is that which a Godly man hath, and none but he. What is the right Principle of Wiſdom? It is a Gracious and Savoury Spirit; the Work of Regeneration, and the New Creature in us. In a word; The fear of the Lord, that is the beginning of wiſdom; as it is ſignified both by David and Solomon. This a Godly man hath, He hath that Wiſdom which is from above; as it is called in Jam. 3.17. which is alſo in other places called The Wiſdom of God; whereas wicked men have only in them the Wiſdom of the Fleſh and the Wiſdom of the World, which is oppoſite and contrary to God; yea, indeed, to true Wiſdom it ſelf; Fooliſh Wiſdom being Earthly, Senſual Deviliſh; as the ſame Apoſtle there ſpeaks of it in the place before alledged.
Secondly, As in regard of his Principles, ſo likewiſe in regard of his Ends, and the Aims which he does propound to him. This, as much as any thing elſe, has a ſtroke and influence upon Wiſdom; what it is that one propounds to one's ſelf. Now, for this, a Godly man carries it above any one elſe; as whoſe Aims are heavenly and ſpiritual; the Glory of God, the Salvation of his own Soul, the Good of others: Theſe are a Chriſtian's Ends and Propoſals, which are all very good and warrantable, and ſuch as do juſtifie and approve him for true Wiſdom in that which he undertakes.
Thirdly, In regard of the Rule whereby he is led. That is a part of a wiſe man to have good Rules whereby he is ſquared. Now a Chriſtian has here the Word of God, which is the perfect Rule of Wiſdom. This is that which the Apoſtle mentions to the Philippians; Let us walk by the ſame rule, Philip. 3.16. And to the Galatians; As many as walk according to this rule, Gal. 6.16.
Laſtly, In regard of the Object whereabout he is converſant; which is the Goſpel, the Doctrine of Wiſdom: We ſpeak wiſdom amongst thoſe which are preſent, 1 Cor. 2.7. As Chriſt himſelf is The Wiſdom of the Father, ſo that Doctrine which treats of him and leads to him is a Dostrine of Wiſdom; and they themſelves wiſe which are employed and occupyed in it. Thus, in all theſe reſpects is a good Chriſtian the only wiſe man.
This then ſerves to rectifie men's Judgments and Opinions in this particular. The World accounts none wiſe but ſuch as are ſo in their ſenſe; wiſe to get great Eſtates, to ſet up themſelves, to advance their own Luſts, to become great in the World, wiſe to circumvent others, to do evil. Yea, but ſee what is the Opinion of God himſelf, and the Cenſure which his Word paſſes upon it: Accounting thoſe the wiſeſt indeed that are wiſe to God, that are wiſe to Salvation, that are wiſe to lay hold on the Eternal Life. Theſe are the wiſe ones indeed, whatever contrary Conceit men of the World may have of them. The Godly are the only Wiſe Men, and the Wicked are the only Fools and Simplicians that are in the World. So much may ſuffice of the firſt General which I propounded to be handled in the Text, viz. The Perſons ſpecified; The Prudent and Simple.
The Second is the different Account which is given of each; conſiſting alſo of two Parts.
Firſt, the Account of the Prudent; that is, of the Godly: In theſe words, He foreſeeth the evil, and hideth himſelf.
Secondly, The Account of the Simple; that is, of the Wicked: In theſe words, They paſs on, and are puniſhed.
We begin with the firſt, viz. The Account of the Prudent or Godly Man. Which is again layed forth unto us in two Particulars more, as the Diſcoveries of Wiſdom in him. The one is in point of Judgment and Apprehenſion; He foreſeeth the evil, as the Antecedent. And the other is in point of Practice and Activity, as the Conſequent; And hideth himſelf.
Firſt, Here is a Godly Man's Wiſdom diſcovered, as to his ſpiritual Judgment and Apprehenſion, and Spirit of Diſcerning; He foreſeeth the evil. It is a part of Wiſdom to do this; and ſuch as is in ſpecial the property of a good Chriſtian. He does not only ſee the Evil when it is upon him, (which is that which many do not neither) but even then before it comes at him. He does not only ſee it, but foreſee it. This is that which is here commended to us in him. And it is not only ſo here in this place; but alſo, becauſe it is ſo certain a truth, it is ſignified to us likewiſe in another; and that here in this Book, Prov. 27.12. We have this Verſe repeated again in ſo many terms, which does ſerve ſo much the more to certifie and aſſure us of it. So Prov. 14.16. A wiſe man feareth, and departeth from evil: but a fool rageth, and is confident: Still to the ſame purpoſe and effect. So (which is alſo much at one with it) Prov. 28.5. Evil men underſtand not judgment, but they that ſeek the Lord underſtand all things. And again, Eccleſ. 2.14. The wiſe man's eyes are in his head: but the fool walketh in darkneſs. It is true as concerning God's Judgments.
If we ſhall ask how this comes about, that a Godly man hath this fore-ſight in him, we may take it thus.
Firſt, By the Dictates of the Word of God. He fore-ſees it from hence. A Chriſtian conſiders what God has threatned againſt ſuch and ſuch ways and ſinful courſes; and finding thoſe courſes to be taken, does hence conclude that ſuch Judgments will in all likelihood follow upon them. For God, he is true to his Word: and what he has threatned he will bring to paſs. As nothing ſhall fail of his Promiſes, and of the good things which are foretold by him; ſo, not of his Threatnings neither. We may conclude it, and build upon it.
Secondly, by the Obſervations of Prudence, and the concurrence of one thing with another. We may ſee what God will do hereafter by that which he hath done already, and the comparing and laying of things together. God does uſually things in their Preparations, before he does them in the things themſelves: And there are the Warnings of Judgment before the Accompliſhments and Conſummation of it Now, a wiſe man, he has regard to theſe, which he takes notice of. A good Chriſtian, he ſtudies Providence; he marks what God does in the World, and for what end and purpoſe he does it: and ſo, thereby does ſatisfie himſelf as to the Expectation of it; and it is no ſtrange matter to him then, when it comes. For every thing which God does, it has a Voice and Tongue in it; and ſpeaks ſomewhat or other to us by it, if we will liſten and give heed unto it. This is that which the prudent man does: He is an Obſerver, and from thence a Fore-ſeer.
Thirdly, By the Inward Hints and Suggeſtion of the Spirit of God it ſelf. There is a Spirit of Diſcerning which God does in theſe Caſes beſtow upon his Servants, whereby they are able to ſay much to future things. I know Abraham, ſays God, and ſhall I hide from him the thing that I will do; ſpeaking of the Deſtruction of Sodom, Gen. 18.17. And the Lord will do nothing, but he reveals his ſecrets to his Prophets; Amos 3.7. It is true, there are not now to be expected thoſe direct and immediate Revelations, which were to the Prophets in former times; but yet there is ſomewhat anſwerable to them. There are certain General Diſcoveries and Intimations of things at large ſo many of Gods ſervants even now, as of what he will bring to paſs in the world, ſo as may tend to their preparation and qualification, and prediſpoſition for it. Thoſe which are much acquainted with God, and are accuſtomed to Communion with him; they have many an hint tendred to them, which every one is not acquainted withal. And that as in reference to Gods Judgments and Diſpenſations. And thats the Firſt part of Spiritual Wiſdom, which is conſiderable in a Chriſtian, Namely this, That to fore-ſee the evil in reference to it.
The Second is in reference to Activity or Practiſe And hides himſelf, this muſt be joyned with the other, or elſe it is in vain. It is to no purpoſe for any one to fore-ſee evil and to ruſh into it; for ſo it were no better for him, than if he were wholly ignorant of it. But upon fore-ſight of it, to avoid it: This a Godly man does: He improves his fore-ſight and diſcovery of evil coming on, to his own ſafegard and protection. Thus tis ſaid of Noah, that being moved with fear he prepared an Ark: He did not only fear and reſt himſelf in that fear; but his fear put him upon Preparation and Proviſion againſt the eminent danger or that which was fore-ſeen by him. And ſo it is alſo with every good Chriſtian: As he has wiſdom to preapprehend evil; ſo he has care likewiſe to prevent it and keep it from himſelf. This is ſignified in this expreſſion of Hiding, which implies an Indeavour to Eſcape the danger which is fore-ſeen. It is that which we often meet withall in Scripture, the Saints hiding of themſelves againſt Time of Trouble, eſpecially in the Book of Pſalms: It is that which David makes mention of again and again, of Gods Hiding of him, and of his hiding himſelf with God, we can hardly turn a leaf but we find it, he makes mention of it upon all occaſions. Now this is that which is here alſo ſignified to be the property of every other Beleiver; even to hide himſelf in ſuch times as theſe are.
If we would know how this is done: I anſwer in the Exerciſe of all ſuch Graces as are pertinent hereunto: As Firſt of all, Meekneſs and Humility, thats an Hiding-Grace: A Grace which keeps men ſafe from a ſtorm; Proud and lofty Perſon, they are liketrees expoſed to wind and weather, but the humble and lowly they are preſerved, as it is in Job 22.29. When men are caſt down, then they ſhall ſay, There is lifting up: And he ſhall ſave the humble perſon. So Zeph. 2.3. Seek ye the Lord all ye meek of the Earth, which have wrought his Judgement ſeek righteouſneſs, ſeek meekneſs, it may be ye ſhall be hid in the day of the Lords anger. The meek they are moſt likely to be hid of any other beſides.
Secondly, Repentance, thats another Hiding Grace. The more we hide our ſins, the leſs we hide our ſelves: but when by Confeſſion and Humiliation before God we lay them open to him, he covers them and our ſelves with them. Theres no better way for any one to be kept in ſafety from any eminent evil, than by repenting and turning to God with all his heart, ſuch as theſe, they do receive ſpecial ſafeguard and protection from Him, and ſhall be kept from Evil.
Thirdly, Faith, thats another. Faith it ſhrowds it ſelf under Gods wings and keeps it there. A true Beliver betakes himſelf to Gods Attributes, and finds a great deal of ſatisfaction from them, his power and truth. And God himſelf takes ſuch an one into his protection. How great is thy goodneſs which thou haſt laid up for them that fear thee? which thou haſt wrought for them that truſt in thee? Thou ſhalt hide them in the ſecret af thy preſence from the pride of man: Thou ſhalt keep them in the ſecret of thy preſence, &c. Pſal. 31.19, 20.
Fourthly, Charity and Bounty to the poor: Thats a Grace alſo which Hides. He that hides his money he does not hide himſelf, but he that diſtributes it and gives it abroad. The Lord takes ſpecial care of ſuch as thoſe in time of trouble, to ſecure them and protect them from evil. And that alſo as the fruits of thoſe mens prayers whom they are kind unto, According to that in Pſal. 41.1, 2. Bleſſed is he that conſidereth the Poor, the Lord will deliver him in time of trouble: The Lord will preſerve him and keep him alive, &c.
Laſtly, A Godly man hides himſelf in the whole work of ſelf-reformation and holineſs of life. In carefulneſs to pleaſe God in all things, and to do thoſe things which he requires of him: ſin it makes a man naked it expoſes him and lays him open to evil, and all manner of danger: but a good and Pious Converſation is a ſure defence. Innocency is the the beſt ſhelter that can be, and that which will keep a man ſafe when nothing elſe will. And thus we ſee how in all theſe reſpects a good Chriſtian hides himſelf, which is his Activity or Practiſe.
Now to join theſe two Points both together in the Improvement and Application. We ſee here two Properties of a wiſe and Godly man. The one as to matter of Fore-ſight, He fore-ſees the Evil. And to other as to matter of Indeavour, He hides himſelf. What now remains but that we for our particulars ſhould be careful to put thoſe both into practiſe, and to be carefull of them in regard of our ſelves.
Firſt, To Fore-ſee the evil, to look after that. We ſee how in every thing elſe it is counted a peice of wiſdom in men, and that which they indeavour after. In matter of trade to fore-ſee the Dearneſs of the Market. In matter of Wars, to fore-ſee the devices of the Enemy. In matter of Health, to fore-ſee the coming on of a Diſeaſe. And why ſhould we not alſo in Providence fore-ſee alſo the ariſing of a Judgment? Surely, as we do ever diſire to approve our ſelves for wiſe men, it concerns us to be skilfull in this. We ſee how the want or neglect of it is ſtill reproved and upbraided in Scripture: Thus the Prophet Jeremy, Jer. 8.7. The stork in the Heaven knows her appointed times, and the Turtle, and the Crane, and the Swallow, know the time of their coming, but my people know not the Judgement of the Lord. And ſo our Bleſſed Saviour, we find him upon this cenſure likewiſe of the Jews, Matth. 16.2, 3. When it is Evening, ye ſay it will be Fare weather, for the sky is Red: and in the Morning, it will be fowl weather to day, for the Sky is Red and lowring: O ye Hypocrites, ye can diſcern the face of the Sky, but can ye not diſcern the ſign of the times. He reproves them for that they had skill in natural Predictions, but yet had not skill in ſpiritual.
There are ſome kind of foreſights ſometimes in the world, and fore-tellings of evil: but what are they? Even the bold and preſumptuous undertakings of inſolent perſons; your Aſtrologers and Star-gazers, and the like, whom God ſuffers in his judgement, to ſeduce and deceive a people that love to be deceived: But as for this Chriſtian fore-ſight here ſpoken of, It is thas which few are acquainted withall, or which care to be acquainted. It is our Wiſdom to regard it our ſelves, that ſo evils may not ſurprize us, or that day come upon us unawares.
For which purpoſe, we ſhould firſt pray to God to inſtruct us, and direct us, and to open our eyes, we ſhould beg of him the ſpirit of Revelation, as whereby to ſee the Myſtery of Religion; ſo likewiſe to ſee the Myſtery of Providence, and underſtand Gods dealings in the world. That which I ſee not, teach them me, as it is, Job 34.3.
Secondly, We ſhould alſo our ſelves mark things, and take notice of what is done in the world; we ſhould (as I ſaid) lay things together, and compare one thing with another, and ſee how one thing follows upon another: This ſhould be done by us in order to our fore-ſight, and pre-apprehenſion of any evil which is to come. As we deſire to ſhew our ſelves diſcreet and prudent Chriſtians, ſo we ſhould be carefull of this: Fore-ſeeing of Evil.
And then again alſo farther to hide our ſelves; let us look to that alſo: As our knowledge ſhould tend to practiſe to us in every thing elſe, ſo amongſt the reſt, in this. As we do any thing pre-diſcern and apprehend it, we ſhould: we ſhould hide our ſelves from it, which is done eſpecially in the fore-named Graces. There are many falſe coverts in the world which will not do it. The bed is ſhorter than that a man can ſtretch himſelf on it, and the covering narrower than that he can wrap himſelf in it, as it is Eſai. 28.20. Such is Wealth, or ſtrength, or Wit, or Friends, or any of ſuch things as theſe are: It is not theſe which will be able to cover us in the day of the Lords anger: No, it is nothing but the love and favour of God himſelf, that will do it when nothing elſe will. He ſhall cover thee with his Feather, and under his wings ſhalt thou truſt, Pſal. 9.19.
And that we may do this the more effectually, it will concern us to acquaint our ſelves with God, without this, there is no expectation of ſhelter from him. For he hides none but his Friends and his houſhold-ſervants: And therefore Eliphaz does very properly give Job ſuch Counſel as this, Acquaint thy ſelf with him, &c. Then ſhall the Almighty be thy defence. He is a buckler to all that truſt him, and he is good to them that know him, and whom himſelf does know. Therefore labour to get an intereſtand propriety in him, yea, and that before trouble comes: the evil it ſelf which is fore-ſeen. Let the Ark be built before the flood and deluge over-flows, there's no hiding then; if we take not care to hide our ſelves beforehand: Therefore let us have a regard to that. Cloſe with God, before the Plague comes, that ſo when it does come, we may find favour and mercy with him, and refuge and ſafety in him; which will be our greateſt ſecurity.
And thoſe which are in ſome meaſure acquainted, they ſhould labour to be more; and to perfect their acquaintance with him: Yea, not only to have acquaintance, but Communion and dayly Converſe. We ſhould take heed of being in ſuch a ſtate and condition of Soul; as from whence God may refuſe to ſhelter us and protect us when Evil draws near.
But then again, [He hides himſelf.] We are to take this not only as an Expreſſion of Enedavour, but of Succeſs: He foreſees the evil, and hides himſelf; that is, he ſo behaves himſelf, as from whence God does undertake to hide him. The Lord hides ſuch prudent perſons as theſe are in the days of evil and danger: as Jeremy and Baruck, Jer. 36.26. it is ſaid, the Lord hid them. This he does to the reſt of his prudent and provident Servants. In his Preſence, in his Pavilion, under his Wings, in the hollow of his hand, he has many Receptacles and Hiding Places for them. His Providence is large and broad enough to hide them from any Evil which may happen unto them; ſometimes in other Countries, ſometimes in their own, ſometimes in the Grave; as Job 14.13. ſometimes by ſtupifying their Enemies, and keeping them from finding them out: As our Bleſſed Saviour hid himſelf when he was amongſt them, Luk. 4.29, 30. And ſo other ways.
Again, He hides himſelf. A wiſe man takes careof one. He would willingly hide others alſo, by his Counſel and Friendly Admonitions: but if he cannot do ſo, yet at laſt he will be ſure to hide himſelf. We ſhould learn this good Selfiſhneſs alſo; as the Greek Proverb hath it, foreign: If thou beest wiſe, thou wilt be wiſe to thy ſelf; Prov. 9.12.
And ſo much for the firſt thing here conſiderable, viz. An Account of the Prudent or Godly Man; A prudent man foreſees the evil, and hides himſelf.
The Second is the Account of the Wicked or Fooliſh: [But the ſimple paſs on, and are puniſhed.] Wherein, again, we have two Particulars more.
Firſt, Their Carriage, their Diſpoſition, and their Condition. And
Secondly, Their Miſcarriage.
Their Carriage or Diſpoſition; that is, that they paſs on.
Their Miſcarriage or Condition; that is, that they are puniſhed.
For the Firſt, Their Carriage is here expreſſed, that they paſs on. This has, again, two things more in it.
Firſt, It is an Expreſſion of Security.
Secondly, Is is an Expreſſion of Pertinacy, or Progreſs in Sin.
Firſt, It expreſſes Security; They paſs on: as ſuch as are not aware of the danger which is near them. It is a Phraſe taken from our ordinary Affairs in the World. Men which are going in any way, and apprehend ſome hazard or danger in it; they make a ſtop, and go no further: but thoſe which think the way clear before them, they go on, and make no ſcruple at all of it. Even ſo is it here with Worldly Perſons: they paſs on, as conceiving no danger near unto them. This is one great miſery in Sinfulneſs; that it has Security for the moſt part following it, and attending upon it. That though it be moſt expoſed to danger, yet it is leaſt ſenſible or apprehenſive of it. It does not ſo eaſily ſee and diſcern the danger which it is in; but like Balaam, herein more ſimple and fooliſh than his Aſs it ſelf; ruſhes on, even upon the Sword of the Angel. This is that which the Preacher ſignifies, Eccleſ. 9.12. Man alſo knoweth not his time: As the fiſhes that are taken in an evil net, and as the birde that are caught in the ſnare; ſo are the ſons of men ſnared in an evil time, when it falleth ſuddainly upon them. So Prov. 7.22. It is ſpoken of one which is a purſuer of Harlots, and it is true likewiſe of any other Sinner, as it may be applyed unto him: He goes on as an Oxe to the ſlaughter, or as a fool to the correction of the ſtocks.
That we may ſee ſome ground for it, we may take this Account of it.
Firſt, Sin blinds the Judgment, it puts out the light of the underſtanding; from whence Evil ſhould be diſcerned by it. The Devil perſwades Eve, that by ſinning her Eyes ſhould be opened, and her Underſtanding ſhould be more increaſed; whereas indeed, by this it was ſo much the more darkened; and ſo is every ones elſe beſides: The more that any man ſins, the leſs ſhall he be able to ſee ſin; either in regard of its filthineſs, or danger which is attending it. This does quite bereave one of his Judgment as to Spiritual things: It deales with him as the Philiſtines with Sampſon; blinds him, and then binds him; firſt puts out his eyes, and then makes him to grind in the Priſon. It makes a man a ſtark fool and Idiot, without any reaſon or ſenſe at all in him: As the horſe and mule, which have no underſtanding; whoſe mouth must be held in with bit and bridle; as it is there, in Pſal. 32.9.
Secondly, Sin, as it beſots the minds, ſo it alſo carries away the heart, and the affections are tranſported with it. Though it gives a man leave to ſee the dangers; yet it ſuffers him not to be moved by it, or to be wrought upon from it. Whoredom, and Wine, and New Wine; that is Drunkeneſs and Uncleanneſs, they take away the heart. And hence it is that men paſs on ſecurely. They are ſo intoxicated and bewitched with Luſt, that they care not what comes on them, ſo that they may but come to the accompliſhment of it, and do that which they have minds unto.
Thirdly, It fills men with Vain Hopes, and Fancies, and Imaginations, and pleaſing Conceits. That though it is true ſuch courſes in themſelves be dangerous, and turn to ruin and deſtruction; yet it ſhall fare better with them for all that. God is merciful, and he will not exact the utmoſt upon them; but they ſhall do well enough for all this. As that perſon there, in Deutronom. 29, 19. Who, when he hears the words of the Curſe, bleſſes himſelf in his heart, ſaying, I ſhall have peace, though I walk in the imagination of mine heart, to add drunkenneſs to thirst. So Pſal. 36.2. He flatters himſelf in his own eyes.
The Uſe which we are to make of it, is to be ſo much the more jealous of our ſelves, and of our own hearts. The more deceitful and fraudulent Sin is, the more watchful and vigilant ſhould we be, that we be not ſurprized and overtaken with it. We ſhould from hence have our Wits about us, to apprehend the Slights and Subtilties of it; from whence we may the more avoid it, and be freed from the Annoyances of it: Eſpecially, conſidering the evil which is attendant upon a contrary courſe and diſpoſition; for as Sin is always preſumptious, ſo Security and Preſumption adds to the perniciouſneſs of it, and makes it to be ſo much the more: The Lord will not ſpare ſuch an one; but his anger and his jealouſie ſhall ſmoak out ſo much the more againſt him: as it is there in the place before alledged, Deut. 29.20.
The ſecond is as it is an expreſſion of pertinacy, &c. Progreſs in ſin, thats another thing imply…d in paſſing on; That wicked and ungodly men, they do perſevere and continue in ſin, yea, add unto it. They are the ſame that ever they were, nay a great deal worſe, as St. Paul ſpeaks, Evil men grow worſe and worſe, deceiving and being deceived, 2 Tim. 3.13. There is both theſe in it.
Firſt, (I ſay) ſinfull continuance. They paſs on that is, they do not change or alter their ſinfull courſe They were ſinfull formerly, and ſo they are ſinfull ſtill, no alteration at all of them: Yea, and that which does ſerve to aggravate and ſet it home more effectually upon them) even in theſe circumſtances which are conſiderable of us: As Firſt, In the Improvement of years, and age growing upon them: There are ſome things which are mended in Time, and there are ſome people, which will be mended by it. That though it may be in younger years, they gave themſelves liberty in ſome kind of vanities, yet as they have grown older, they have reformed themſelves of them, and have put a check and ſtop to themſelves. Yea, but now your ſimple and obſtinate ſinners, and ſuch perſons as Solomon here ſpeaks of, they paſs on for all this, from childhood to youth, from youth to ripers years, from maturity to old age, and never mend all this while; they are as vain, and licentious, and reſolute, and peremptory in ſins as ever they were. This is a fearfull Aggravation; That when God time and ſpace of repentance, yet they are never the gives men better for it.
Secondly, In the Miniſterial Excitements and Awakening of them, paſs on notwithſtanding theſe. How many people are there that dayly hear of the ſins which are upon them, in the Preaching and Miniſtery of the Word, who notwithſtanding perſiſt in them and reſolve to do ſo ſtill. This is a very ſad condition, when as Admonition and Warning does not mend us. Yet this is the caſe with abundance of perſons, though they hear of their ſins dayly, and of the dangers which belongs unto them, yet for all that they paſs on. Is not this now, a piece of wonderful ſottiſhneſs and ſtupidity in them? Yet thus it is: Who hath believed our report? or to whom is the arm of the Lord revealed? as the Prophet Iſaiah ſpeaks of himſelf, with complaint; and of other Prophets with him. If men give us the hearing, yet that is all; not bettered at all by it.
Thirdly, In the threatnings of Providence. They paſs on notwithſtanding this alſo, though God's Judgments hang over their heads, Iye at their doors; yea, come up into their Windows: yet for all this, they continue in their ſinful Provocations of God's Majeſty and Wrath againſt them. Was it not a great Aggravation of Wickedneſs and Sinfulneſs in the old World; that as Noah's preaching did not reform them, ſo neither did the beginning of the Deluge it ſelf; but they paſſed on ſtill in their Abominations, till the Flood came, and carried them all away: Even ſo is it ſtill the caſe of men now, to this very preſent day; for They paſs on, and are puniſhed: So they are puniſhed, and yet ſtill they paſs on. No amendment or Reformation at all, notwithſtanding God's Judgments both threatned againſt them, and likewiſe, in part executed and fulfilled upon them; and yet ſtill as bad as ever they were. And their wickedneſs remaining in them as much as ever before.
Yea, even there, where there are ſome pretences of Reformation and profers towards it, Covenants and Engagements to it; yet it is not really and thoroughly effected. Men perhaps abſtain for a while, and ſome ſhort time from their ſinful Courſes: but then they return to them, and come on to them again, like the Dog to his Vomit. And what is the reaſon of all this? But becauſe there is no inward change wrought in their hearts: That is the reaſon why wicked men paſs on and continue ſtill in ſin without little amendment, becauſe they have no contrary principle curbing them and reſtraining them, and putting a check upon them as to the purſuit of them. Till this be once wrought in them, all without them will do them no good, whether of Mercies, or Judgments, or Corrections, or Inſtructions, or Examples, or whatever it be; but ſtill they will be where they are. That is one thing implyed in this expreſſion; to wit, Conſtancy and Perſevering in ſinning: paſſing no ſo.
The Second is, Increaſing and adding to it. They paſs on; that is, grow worſe and worſe. Look, as on the other ſide, a good Chriſtian, he is ſtill the better by all God's dealings towards him; at leaſt, labours and endeavours to be ſo: to paſs on from ſtrength to ſtrength, and to go from one meaſure and degree of Grace to another. So a wicked man, he is ſtill the worſe: every day he is more hardened and confirmed in ſin than he is at another: He does not only continue in ſin, but improve and promote it.
The Ground hereof is this: Firſt, The ſeeming ſweetneſs of Sin, which he hath already taſted and been partakers of; this ſtill tickles him, and perſwades him, and draws him on further. Sin is very deceitful and hardening; Lest any of you be hardened through the deceitfulneſs of ſin, ſays the Apoſtle to the Hebrews, Heb. 3.13. It was a Caution which had ſome bottom and foundation for it: For Sin has that property with it to thoſe which are not better principled, even to harden and deceive them; and by ſteps and degrees to draw them on further and further, to the embracement and commiſſion of it.
Secondly, (Which is alſo mentioned in that place) An unbelieving heart in departing from the Living God. Men do not believe the Word of God, nor his threatnings which he has denounced againſt ſuch courſes. And this makes them to proceed in them, which otherwiſe they would be much reſtrained from.
Thirdly, Preſent Impunity and freedom from Puniſhment. Becauſe they are not puniſhed yet, therefore they think they ſhall not be puniſhed at all; as it is in Eccleſ. 8.11. Becauſe ſentence against an evil doer is not executed ſpeedily, therefore the hearts of the ſons of men is fully ſet in them to do evil: They paſs on till they be puniſhed, as we ſhall now ſee in the Branch that follows. So much for the first Particular; to wit, theſe men's Carriage and Diſpoſition: The ſimple paſs on.
The Second is their Miſcarriage or ill Condition, which is conſequent hereunto, and are puniſht. This it carries a reference with it to all that went before concerning wicked men: whether their ſin, or progreſs in it, or their Preſumption and Security upon it: They have each by the juſt Judgment of God corrected and puniſht in them. Their ſimple iniquity, their continuance and improvement of it, and likewiſe their ſtupidity and ſenſeleſneſs in the condition in which they are. But for Brevity ſake we will reduce them to two Heads. Their Sin and Security: Their Sin, in the word Simple, implies (as I ſhewed in the beginning) wicked and ungodly men. And their Security, in the word paſſing-on, implying a nonattendancy, or heedleſneſs to any evil or danger which is near unto them.
Firſt of all, this word, they are puniſhed, it does refer to their firſt ſin it ſelf, and that iniquity which is in it, whether of Principles or Converſation. This is ſure to be puniſhed ſooner or later. And becauſe it is ſo, the Holy Ghoſt does therefore give it us in the preſent expreſſion, They are puniſht, as who will be out of queſtion: It is true they are not always in Act: God is a great while indulgent towards them, and is full of patience and forbearance towards them; but yet, at laſt he meets with them: They paſs on, and are puniſhed. Sin and Judgment, they are Relatives, and do infer one the other; and that by order and vertue of God's Juſtice, which does require it, and call for it: And God's Sentence which he has paſt upon it upon the firſt coming of it. By Sin came Death, and ſo alſo, all other Puniſhments which lead and tend unto it. It is that which cannot be avoided; at leaſt, any other way than by turning from it. Sin, without this, ſhall be puniſhed: that is determined and reſolved upon. And becauſe it is ſo indeed, therefore, here ſpoken of, as if it were done already; eſpecially, Progreſs in time increaſing and adding to it; which is here alſo, further implyed. Wicked men ſhall be puniſhed for their Wickedneſs, ſimply conſidered: but their continuance and improvement in it ſhall both increaſe and haſten their Puniſhment ſo much the more; when they paſs on, then puniſhed eſpecially; becauſe, the further they run in debt, the more they provoke the Creditor to exact that which is his own.
The Uſe which we are to make of it, is to believe it, and to tremble at it. And upon this Conſideration, ſo much the rather to take heed of Sin, and the Aggravations of it, foraſmuch as we ſee here the End and Concluſion of it; and that is Puniſhment: either now or hereafter, either here or in a worſe place. And we ſhould lay theſe Conſiderations before us in all tempations and provocations to ſin, what ever they be. There is reaſon to take us off from it, and to keep us from the committing of it, if we do but conſider the vileneſs and filthineſs of it in its own nature: how unworthy it is of our Profeſſion, how unanſwerable to the goodneſs of God, and his gracious dealings with us. But if all this will not ſerve to reſtrain us, and to prevail upon us, here is further to perſwade us; the Puniſhment which is attendant thereupon: Paſs on, and are puniſhed. And thus much as this Word, they are puniſhed, does refer to their firſt Sin it ſelf, and the iniquity which is in them.
Secondly, It may refer alſo to their Security: They paſs on, and are puniſhed; that is, they are puniſhed becauſe they paſs on. And ſo it has this in it, that Security is a great promoter of Puniſhment. The more ſecure that any are in Sin, the more likely to be puniſhed for Sin. Their Puniſhment does now advance, and does come on ſo much the faſter upon them, as that which they ſhall not eſcape.
This there is a double Ground and Reaſon for: the one in the Nature of the Thing, the other in the Juſtice of God.
Firſt, In the Nature of the Thing in ſelf: It muſt needs be ſo. He that ſees not the Pit, but paſſes on, he muſt needs fall into it. This is the Caſe of a Secure Perſon: Puniſhment and Judgment is before him, and yet he ſees it not: He promiſes himſelf Peace and Safety, even when Ruin and Deſtruction is upon him.
And then Secondly, In the Juſtice of God. Who thinks himſelf in this Caſe engaged to proceed to Puniſhment ſo much the rather, as being by this temper more diſcredited and contemned in his Proceedings. For the Secure Perſon does deſpiſe all God's Threatnings and Warnings, and beginnings of Judgment upon him. And this is that which God will not endure; but will moſt certainly call to an Account and Reckoning for.
Now, let us lay all theſe things together: and for the right Uſe and Improvement of them, let us conſider how far we are intereſſed and concerned in them, how far we do partake of the Prudent Man, and how far we do take ſhare with the Simple. Let us ſearch and examine our hearts in each Particular, and ſee whether or no in this reſpect we may not juſtly take up a Complaint againſt our ſelves. The names of Wiſe and Fooliſh are ſuch Titles as we commonly look upon with a great deal of Affection. There is nothing which men do more abhor and diſdain, than to be accounted Fools; nor affect, than to be reckoned and eſteemed as Wiſe Men. Now, ſee how far we do indeed prove to be ſo upon this Diſcovery of it. It is a Point which is here determined to us by God himſelf, who is the Wiſe God, and ſo beſt able to judge and to diſcern either of Folly or Wiſdom. And we ſee here how he brings it to this iſſue for the Proofs of either, accordingly as we ſtand affected towards his Judgments and Executious upon Sin. Now, therefore, by this Touch-ſtone let us prove and make tryal of our ſelves, what kind of Perſons indeed we are.
Firſt, As to the Fore-ſight of Evil; what ſhare we have in that. Whether or no are our Wits about us in this Particular? to apprehend Gods threatning of us, and expreſſing himſelf to be againſt us by his proceedings towards us? Surely, if this be the Property of Prudent Men; the greateſt number will appear to be ſimple, who, for the moſt part, are very ſtupid and ſenſeleſs in this particular.
Moſt men are as St. Peter expreſſes it; Blind, and which cannot ſee afar off: 2 Pet. 1.9. Afar off? Nay, indeed; near at hand, and in the very Approaches of Judgment, Which put far away from them the evil day; as it is ſaid of them in the Prophet Amos, 6.3. And again, in the Prophet Micah: Is not the Lord among us? no evil can come upon us: Mic. 3.11. Now, how far then are theſe here from Solomon's Wiſe and Prudent Man, which foreſeeth the evil?
Again Secondly, As to Amendment, and Reformation, and Self-hiding. How far are many from this alſo? Though God's Judgments are not only threatned, but alſo, inflicted; whether or no is there any turning to him all this while? Surely, no doubt, but ſome there are which are to be found ſo doing; which tremble at God's Word, and at God's Judgments; which foreſee the evil, and hide themſelves: and ſo, in that reſpect, do deſerve the name of Prudent Perſons. But they are not many which are of this number. The Generality of the World, they ſin, and paſs on, and are puniſhed; or, at leaſt, will be; as taking ſuch ways and courſes which do threaten as much unto them.
Let us but look a little abroad into the World, and ſee how it is there with us; whether ſin does not as much abound in the Land, and in this City, as ever it did, notwithſanding all God's Judgments upon us, both inflicted and threatned. By Error in Judgment, Corruption in Practice, Licentiouſneſs of Converſation, Pride, Luxury, Wantonneſs, Exceſs in Apparel, Immodeſt and Laſcivious Attire; or rather, indeed, Want of Attire; Laying open their own Shame and Nakedneſs in a moſt uncivil manner: Such a Miſcarriage, which I am aſhamed almoſt to ſpeak of in a Chriſtian Congregation. In their Breaſts, in their Necks; nay, their Shoulders principally: and where next? And that, not only in ſuch Perſons as are not ſo well inſtructed; but even, in thoſe which are better taught, and ſhould be Examples to others. Profeſſors of Godlineſs and Religion, they are oftentimes too ſhamefully guilty of Exorbitancy in this Particular; both to the ſcandal of Religion it ſelf, and to the furtherance of God's Plagues and Judgments upon the places where they live.
I know you will give me the hearing, but do as you liſt: and it is ſomewhat to have been admoniſhed.
Now, let all ſuch as theſe ſeriouſly think and conſider with themſelves what we have hitherto treated of, and be admoniſhed and adviſed by it. The ſimple paſs on, and are puniſhed: It is only the Prudent which foreſees the evil, and hides himſelf; who does eſcape the Judgment.
And when we ſpeak here of the Prudent and Simple, we may (if we pleaſe) take it here a little narrower than hitherto we have taken it. Not only hereby underſtanding Godly and Ungodly Men, the Righteous and the Wicked; who do differ toto genere: but alſo, as well Chriſtians and Profeſſors of Religion, in a different frame and temper of Spirit, which is conſiderable in them. There are ſome Chriſtians which are more watchful, and vigilant, and circumſpect of themſelves: Theſe are the Wiſe and Prudent.
Again, There are others which, though perhaps they may have ſome truth of Grace in them, and good Principles at the bottom; yet, are a little more careleſs, and remiſs, and negligent; not ſo careful as they ſhould be to ſtir up that good which is in them. Theſe may alſo be called Simple and Fooliſh: And we ſee here what belongs unto them, as the Doom which is paſt upon them; They paſs on, and are puniſhed. That Chriſtian that walks careleſly and ſecurely, and does not look to his Watch; he does thereby enſnare himſelf. It is not only the lot of thoſe which are abſolutely wicked, and profane; but even, of the Servants of God themſelves now and then, which are not more careful of themſelves; for their ſimplicity and ſecurity, to be puniſhed.
So I have done with both parts of the Text, and with the whole Verſe it ſelf.