Part 10
(3.) He has the glory of his overcoming goodness. To do evil for good, is devilish; to do good for good, is human: but to do good for ill is divine. Here shines forth the glory of the divine goodness, overcoming evil with good, Luke 6:35. This is goodness becoming a God!
2dly, As to the sinner, it issues always in one of two things.
(1.) His recovery, to the saving of his soul from sin, and perishing eternally. And God, who has a due value for immortal souls, sees that a great thing; and treats it as worth the waiting on, Luke 15:7. The Scripture holds out this as a noble attainment, Jam. 5:20. "Let him know, that he which converteth the sinner from the error of his way, shall save a soul from death, and hide a multitude of sins." How many are there singing Hallelujahs in heaven this day, by means of the slow method, that by the swift method had been roaring with the damned? "Had I died before threescore and sixteen, I had perished, for I knew not Christ." Turk. hist. pag. 96.
(2.) Or else his being left inexcusable, Rom. 1:20. The longer God has borne with, and the more kind he has been to impenitent sinners, the more inexcuseable they will be; and the more will God's severity against them be justified. And so this method tends to the clearing of God's justice.
Secondly, In the slow method God takes with sinners, be often has an eye to posterity; and that,
1. To posterity in general. And it is of use to them, whether the sinner so spared repent or not. If he repent, it is of noble use to encourage them that come after, to turn to God. How useful to many one has been the slow method which God took with Manasseh and Paul! 1 Tim. 1:16. If he repent not, and vengeance seize him at length in sight of the world, he becomes a warning piece to others that come after, Psal. 37:35–37. Though it do not, his memory rots; and the conscience of every one that notices his wickedness silent and at an end in the grave, judges him to have spent his life foolishly, Job
24:19, 20. Thus many who are of no use in the world to others but for mischief, God in his providence makes good use of them.
2. To the sinners' own posterity; and that,
1st, To their posterity yet unborn. There may be vessels of mercy in the loins of vessels of wrath. Many graceless parents have been fathers and mothers of gracious children. It is for the elect's sake that the world is kept up; and if the last elect were born and brought in, the world will quickly be at an end. The law spares a condemned woman, if she is with child, till she has brought it forth: and God often spares long, condemned sinners, for the elect that may be in their loins, Matth. 24:22. There was a sentence passed against the generation which came out of Egypt, which for this very reason was about thirty-eight years ere it was executed on some.
2dly, To their posterity already born; and that two ways.
(1.) As Satan gives some a surfeit of religion and sobriety in their parents; so God makes reprisals on him, by giving others a horror of sin and wickedness in theirs, Ezek. 8:14. And God spares them, that they may be a glass wherein their posterity may have a view of the hatefulness of sin. A wretched office, but it justifies the slow method of a holy God.
(2.) men are often punished in their posterity. Many a poor child has smarted upon the occasion of the parent, and many a fair and flourishing family has wickedness raised. A holy just God sometimes pursues quarrels against some evil-workers through several generations, as is threatened in the second command. The third and fourth generation are mentioned, because men may live to see
themselves punished in their children, grandchildren, and greatgrandchildren. And they may be spared in this slow method for that very end. Witness Zedekiah.
Thirdly, In the slow method God takes with sinners, he has an eye to his own people: 2 Cor. 4:15, "For all things are for your sakes, that the abundant grace might, through the thanksgiving of many, redound to the glory of God." As the world is kept up for the sake of God's people, so it is guided as it is by providence for their sakes. And it is their good that is designed by it: Rom. 8:28, "And we know that all things work together for good, to to them that love God, to them who are the called according to his purpose." The way that it comes to be for their good, is by means of the sharp trial they have by it. So God takes the slow method with ungodly sinners for the trial of his own children. And it is a sharp trial to them two ways.
1. They smart sore under their wickedness. Ungodly men are God's rod, as the Assyrians was God's hand against his people, Psal. 17:14. Oft-times they feel as much at their hand, as makes them smart by the rod: Hab. 1:12, "O Lord, thou hast ordained them for judgment, and O mighty God, thou hast established them for correction." They always see as much of them, as occasions to them many a heavy heart, ver. 3, "Why dost thou shew me iniquity, and cause me to behold grievance? for spoiling and violence are before me: and there are that raise up strife and contention." Wherefore since God's people need the rod, it is preserved, and not flung into the fire.
Meanwhile this tends to their good. The ungodly oblige them to pray, watch, live in the exercise of faith, more than otherwise they would do. Hence many times the most tender Christians are found among
the most notoriously profane neighbours, like Lot in Sodom, who carried not so well in the cave. For as the godly are eyesores to the wicked, so the wicked are often as whetstones and files to the godly.
2. They smart the sorer under their own afflictions: Psal. 73:10, "Therefore his people return hither: and waters of a fall cup wrung out to them." The prosperity of the wicked carries the afflictions of the godly to a pitch; and sometimes to a dangerous pitch, through the sleight of Satan improving it against them. This was the case of Asaph, Psal. 73:12–14, "Behold, these are the ungodly, who prosper in the world, they increase in riches. Verily, I have cleansed my heart in vain, and washed my hands in innocency. For all the day long have I been plagued, and chastened every morning." Job's friend's acted Satan's part on that bottom, endeavouring to prove him an unsound man, because he was a man so afflicted.
But this also tends to their good. It makes them look more concernedly into their Bible, and find sweet and relief where otherwise they would find no more than others do; as we see in Asaph's case, Psal. 73:16, 17, "When I thought to know this, it was too painful for me: until I went into the sanctuary of God; then understood I their end." And it makes them to look more narrowly into their own hearts, and to their sincerity, Job 10:7. It obliges them to live more by faith, and not by sight; to the exercise of hope, patience, &c.
Fourthly, In this slow method, God often carries on his awful yet holy work of hardening sinners. There is such a work: Rom. 9:18, "Therefore hath he mercy on whom he will have mercy; and whom he will, he hardeneth." And it is a most dreadful plague and
judgment, whereby God ceasing to punish men for their sins one way, punishes them another way in a dreadful manner. This appears, if ye consider,
1. It is a spiritual stroke, lighting on the soul, and therefore, more terrible than external strokes on people's bodies or substance, Rom. 1:28. Hereby the mind is blinded, the will doubly enslaved to lust, and the conscience seared: a kind of stroke rife this day.
2. It is a stroke, whereby the disease of sin is increased, and the gospel-remedy is rendered ineffectual. The heart being hardened, the loose is given to lusts that before were under some restraint, Eph. 4:19; and the means of grace become useless, if not noxious: the hardened heart turning the food of the soul, as it were, to poison in effect, Is. 6:10; 2 Cor. 2:16.
3. It is a fearful preparative to utter destruction, Rom. 9:22. A nasty earthen vessel, that gets leave to contract more and more nastiness, and is not purged and cleansed, is designed to be broken in pieces, and thrown away: Ezek. 24:13, "In thy filthiness is lewdness: because I have purged thee, and thou wast not purged, thou shalt not be purged from thy filthiness any more, till I have caused my fury to rest upon thee." So it is awful.
Yet it is a holy work in the hand of the Lord. God is holy in his hardening, as well as in his softening-work, Is. 6:3, compared with ver. 10. For,
1. God hardens no soft hearts, hardens none but those who first harden themselves, Rom. 1:28. Men first shut their own eyes to the light, and then a just God blinds their eyes: they are wilful in their
sin, and God gives them their will, Hos. 4:17. For who can say he is obliged to strive on with them still?
2. Sin is a meet punishment of sin, Rom. 1:27. And therefore it is just with God to punish sin by sin, to take off the restraint from those who cannot endure it; to let them fall into the mire, and lie in it, that will needs be in it.
Now, God in this slow method often carries on this hardening work; and that both on the sinner himself and others.
1. In this method oft-times the sinner himself is hardened judicially. God is at much pains with sinners to bring them back from their sinful courses; he trysts them with rebukes from his word, convictions, terrors, and anxieties, and adds to these sharp crosses and afflictions. But they struggle against all these, and over the belly of them pursue their sins: so God judicially hardens them, and carries on that fearful work in the slow method.
1st, Denying or withdrawing his grace, and giving them up to their own lusts, Psal 81:12. There is restraining grace given to many, who never get sanctifying grace; good motions, thoughts, and convictions are put into their hearts: these the Lord withdraws, and leaves men to the swing of their corruptions; as he did Ephraim, Hos. 4:17, "Ephraim is joined to idols: let him alone." They rebel against the light, and the Lord lets it die out. They are impatient of restraint, and the Lord takes it off. They like the government of their lusts, and the Lord gives them up to them.
2dly, Giving them up to Satan to be hardened by him, as the executioner of God's just vengeance, 2 Cor. 4:3, 4. Men resisting,
grieving, and vexing the Holy Spirit of God, provoke him to depart, and to leave them in the hand of the evil spirit, who then finds easy work with them; as in Saul's case. Hereby Satan's power over them is confirmed, the opposition to his interest in them is much removed, and so his influence over them is increased.
God proceeding in the slow method with the sinner in this case, doth awfully carry on the hardening work upon him. In which we may observe,
(1.) Their impunity hardens them. They venture on sin, God in anger lets them go on unpunished, Hos. 4:14. And Satan and their own corrupt hearts improve that to the encouraging and strengthening them in their sins. Thence a wind from hell rises that fills their sails. Hence in the text, Because sentence against an evil work is not executed speedily; therefore the heart of the sons of men is fully set in them to do'evil.
(2.) Their prosperity in the world hardens them: Psal. 73:5, 6, "They are not in trouble as other men: neither are they plagued like other men. Therefore pride compasseth them about as a chain: violence covereth them as a garment." The hotter the sun shines, the clay becomes the harder: and the warmer the sun of worldly prosperity shines on the sinner given up to his own lusts and the power of Satan, he, like a dunghill, becomes the harder, and sends forth the more rank savour.
(3.) In the soft dealings of Providence with them, objects, occasions, and means to do their ill works, are justly laid before them: they are tempted, flattered, and encouraged by others. And thus the warm influence of providence on them in external things, which should
lead them to repentance, is, by means of their own lusts to which they are left, turned hardening and ruining to them: Prov. 1:32, "For the turning away of the simple shall slay them, and the prosperity of fools shall destroy them." These are to them like a full wind to a ship without ballast, in a storm.
(4.) Proper means for checking them are in the just judgment of God rendered ineffectual, and that hardens them. Thus it was with Pharaoh: the miracle of the rod turned into a serpent, waters into blood, bringing in the frogs, seemed to Pharaoh's eye-sight done by the magicians too. And thus were they rendered ineffectual to him.
(5.) Lastly, The adversity and frowns of Providence on the serious godly, harden them, Job 12:4, 5, 6. These are improved, by the sleight of Satan, to the contempt of both the religious and religion.
2. In this method God carries on a hardening work upon ungodly spectators of it. Hence there is a woe to the world, because of offences, Matth. 18:7. The generality of men have so little sense of religion, and insight into the mysteries of Providence, that they are apt to think that that is the best way which is the most prosperous, Prov. 19:4. Hence there was a generation that would needs make that the standard of religion; Jer. 44:17, 18, "But we will certainly do whatsoever thing goeth forth out of our own mouth, to burn incense unto the queen of heaven, and to pour out drink-offerings unto her, as we have done, we and our fathers, our kings and our princes, in the cities of Judah, and in the streets of Jerusalem: for then had we plenty of victuals, and were well, and saw no evil. But since we left off to burn incense to the queen of heaven, and to pour out drinkofferings unto her, we have wanted all things, and have been
consumed by the sword, and by the famine." And so the Lord doth in his holy providence lay that method of it before worldly and carnal men, at which they, by reason of their own wilful blindness, do stumble, to their own ruin, Mal. 3:14, 15, forecited.
Fifthly, The general method of Providence in managing the world, is soft to his adversaries, and sharp to his own children in this life: 1 Cor. 15:19, "If in this life only we have hope in Christ, we are of all men most miserable." Rev. 3:19, "As many as I love, I rebuke and chasten." This is the general rule, thought it admits of exceptions, both in the case of the one and the other. God's adversaries sometimes meet with sharp things, his children with soft. But the general and ordinary course of providence is soft to the former, and sharp to the latter.
This appears particularly in two things.
1. God's children are held shorter by the head, in point of particular rebukes of Providence, than his adversaries are.
1st, God sharply noticeth many things in his own, that he will pass in others, and greater too. Hence said Job, "If I sin, then thou markest me, and thou wilt not acquit me from mine iniquity," chap. 10:14. The common proverb holds here, One man had better steal a horse, than another look over the hedge. A child of God many times pays dearer for a vain thought, than others for a vile action; for a rash word, than others for blasphemy and contrived wickedness. How did Moses smart for an unadvised word? Psal. 106:32, 33, "They angered him also at the waters of strife, so that it went ill with Moses for their sakes: because they provoked his spirit, so that he spake unadvisedly with his lips." Compare Num. 20:10, 12, "And Moses and Aaron
gathered the congregation together before the rock, and he said unto them, Hear now, ye rebels; must we fetch you water out of this rock? And the Lord spake unto Moses and Aaron, Because ye believed me not, to sanctify me in the eyes of the children of Israel; therefore ye shall not bring this congregation into the land which I have given them." But see Psal. 73:9, 10. "They set their mouth against the heavens; and their tongue walketh through the earth. Therefore his people return hither; and waters of a full cup are wrung out to them."
2dly, When both meet with rebukes for an ill thing, his own oft-times get the sharpest. Hence the lamenting church says, Lam. 1:12. "Is it nothing to you, all ye that pass by? behold and see, if there be any sorrow like unto my sorrow, which is done unto me, wherewith the Lord hath afflicted me, in the day of his fierce anger." The controversy for unworthy communicating was pleaded with some godly Corinthians, to the sickening of their bodies, yea even to death, 1 Cor.11:30. "For this cause many are weak and sickly among you and many sleep.
2. A lot of adversity is in a peculiar manner the lot of God's people in this life, and the world smiles most on its own friends: John 16:33. "These things have I spoken unto you, that in me ye might have peace. In the world ye shall have tribulation: but be of good cheer, I have overcome the world." Psal. 73:10. "Therefore his people return hither; and waters of a full cup are wrung out to them." In the case of the church and people of God in this life, adversity seems to be the rule and ordinary course, prosperity the exception: but in the case of the men of the world, prosperity the rule, and adversity the exception. This appears,
1st, From the Scripture, wherein we find the rod of adversity the beaten path in which the saints under the Old and New Testament have walked: the godly often groaning under the weight of their own afflictions, and the weight of prosperous wickedness in their enemies. The Cainites build cities, and have the harp and organ among them; while the church dwell still in tents: Abraham a stranger in the land of promise, while the cursed Cannanites enjoy it: Jacob's posterity in slavery in Egypt, while the Edomites were settled in their own land, having a king of their own. Perhaps among the Jews in Canaan worldly prosperity was more annexed to piety, agreeable to the dispensation they were under, wherein temporal promises bear great bulk. But consider that people in comparison with other nations, and ye will find their prosperity very short, in comparison of their neighbours, and their adversity very long: Zech. 1:11, 12. "And they answered the angel of the Lord that stood among the myrtle trees, and said, We have walked to and fro through the earth, and behold, all the earth sitteth still, and is at rest. Then the angel of the Lord answered and said, O Lord of hosts, how long wilt thou not have mercy on Jerusalem, and on the cities of Judah, against which thou hast had indignation these threescore and ten years?" But under the New Testament the thing is most clear. Our Saviour points out this as the stated method of Providence; Luke 6:20–26. "And Jesus lifted up his eyes on his disciples, and said, Blessed be ye poor: for yours is the kingdom of God. Blessed are ye that hunger now: for ye shall be filled. Blessed are ye that weep now: for ye shall laugh. Blessed are ye that when men shall hate you, and when they shall separate you from their company, and shall reproach you, and cast out your name as evil, for the son of man's sake. Rejoice ye in that day, and leap for joy: for behold your reward is
great in heaven: for in the like manner did their fathers unto the prophets. But woe unto you that are rich: for ye have received your consolation. Woe unto you that are full: for ye shall hunger. Woe unto you that laugh now: for ye shall mourn and weep. Woe unto you when all men shall speak well of you: for so did their fathers to the false prophets." Chap. 16:25. "But Abraham said, Son, remember that thou in thy lifetime receivedst thy good things, and likewise Lazarus evil things: but now he is comforted, and thou art tormented."
2dly, From experience and observation. One needs but to open his eyes, and look about through the world, and he cannot miss to see the world's greatest favours bestowed on them who have least sense of God and religion; wickedness triumphant, while serious godliness is pressed down; sinners often laughing while saints weep.
Now, this method becomes the divine wisdom. For,
(1.) At this rate the evil have a taste of good, and the good a taste of evil, Luke 16:25. forecited. The former, who will at length drink deep of endless sorrow, are patiently borne with, to bring them to repentance: the latter, who shall rejoice for evermore, have now the trial of a weeping time.
(2.) As a father is more concerned for, and exact in the correcting of the faults of his own children, than of his servants; so is our Father in heaven with respect to his family. The more he loves, the more he corrects with his rod: Amos 3:2, "You only have I known of all the families of the earth: therefore I will punish you for all your inquities." There are some who are to dwell with him for ever: there
are others who are to depart from him for ever. What wonder, that he is at more pains to purify the former than the latter!
(3.) This is most agreeable to the way he took with his own Son and his enemies. While Christ was in the world, he was a man of sorrows, and acquainted with grief; the wind blew in his face continually, till he was cruelly put to death on the cross. The axe lay at the root of the Jewish church and state, his enemies; yet was it not wielded against them all the time he was among them, nor till about forty years after. This was the pattern that is copied after in this method: Rom. 8:29, "For whom he did foreknow, he also did predestinate to be conformed to the image of his Son, that he might be the first-born among many brethren."
Sixthly, Though the slow method seems strange to us short-sighted creatures, it is not at all strange being viewed, in the glass of the influite perfections of the divine nature. A thing will appear in a shallow river, that being cast into the sea will appear no more. We wonder at the slow method of providence, while we look to men; but we will cease to wonder if we look to God, and observe, that,
1. God is eternal, from everlasting to everlasting, Psal. 90:2. If men do not soon pursue their quarrels, death may snatch them away, and they can have no access more to do it: but however long the Lord delays pleading his quarrel, he can lose no time, for he is eternal.
2. In God's eternal duration there are no differences of time; all is present to him. Time is for measuring created beings, but not the infinite being. So a thousand years and one day are alike unto him, whatever odds there is betwixt them to us: Psal. 90:4, "For a thousand years in thy sight are but as yesterday when it is past, and
as a watch in the night." This consideration the apostle suggests, 2 Pet. 3:8, "One day is with the Lord as a thousand years, and a thousand years as one day."
3. He sees exactly the time appointed for execution against every impenitent sinner, and will not let it pass beyond that, one moment: Hab. 2:3, "For the vision is yet for an appointed time, but at the end it shall speak, and not lie: though it tarry, wait for it; because it will surely come, it will not tarry." We see the beginning and middle of things, but cannot forsee the end. God sees all at once. Well can he bear with ungodly sinners, for he sees their day coming with speed, Psal. 37:13. What needs haste in respect of God? for he sees the sinful creature is fading, and will drop down into a grave ere long, Psal. 78:38, 39.
4. He knows what be intends to do, and none can hinder: Dan. 4:37, "All the King of heaven's works are truth, and his ways judgment, and those that walk in pride he is able to abase. The prince that is afraid of the rebels, will strive to crush them ere they gather to a head; but he that knows he can crush them when he will, may let them gather all their strength together. God can carry on the designs of his glory, by bearing long with impenitent sinners: Rom. 9:17, "For the scripture saith unto Pharaoh, Even for this same purpose have I raised thee up, that I might shew my power in thee, and that my name might be declared throughout all the earth." Thus also he can laugh at the trial of the innocent: Job 9:23, "If the scourge slay suddenly, he will laugh at the trial of the innocent." Like a father holding his child in his hands over I a deep pool; the child cries, and the father smiles.
5. Lastly, He is infinitely blessed in himself; and nothing the creature can do against him can hurt him; nor in the least disturb his repose in himself: Job 35:6, 8, "If thou sinnest, what dost thou against him? or if thy transgressions be multiplied, what dost thou unto him? Thy wickedness may hurt a man as thou art, and thy righteousness may profit the son of man." If the whole creation should conspire against him, opening their mouths against the heavens, and doing to the utmost of their power against him; he might contemn their impotent malice, they would be but like men running their heads against a rock. The longest interval of time cannot make him weary: Is. 40:28, "Hast thou not known? hast thou not heard, that the everlasting God, the Lord, the creator of the ends of the earth, fainteth not, neither is weary?
Seventhly, There is a necessity for both the swift and slow methods being used by Providence in the government of the world; it is so corrupt and atheistical. And,
1. The swift method is necessary to shew, that there is a God to judge upon the earth: Psal. 58:10, 11, "The righteous shall rejoice when he seeth the vengeance: he shall wash his feet in the blood of the wicked. So that a man shall say, Verily there is a reward for the righteous: verily he is a God that judgeth in the earth." For as ordinary as the slow method is, there are never wanting instances now and then of swift process against ungodly sinners: which is necessary to bear testimony to the being of a God, and of a providence concerned in human affairs. And there are as many of these, as may give sufficient warning to all.
2. The slow method is necessary, to shew there is a judgment to come: 2 Thess. 1:4–7, "We ourselves glory in you in the churches of God, for your patience and faith in all your persecutions and tribulations that ye endure. Which is a manifest token of the righteous judgment of God, that ye may be counted worthy of the kingdom of God, for which ye also suffer: seeing it is a righteous thing with God to recompense tribulation to them that trouble you; and to you who are troubled, rest with us: when the Lord Jesus shall be revealed from heaven, with his mighty angels," &c. What the carnal world improves in behalf of Atheism, is necessary to prevent Sadduceism: for if all men's wickedness were punished in this life, it would thence be concluded, that there were no after-reckoning: but there is never a sentence passed against an evil work, that is missed to be executed now, but is a pledge of the judgment to come.
Lastly, The slowest vengeance against impenitent sinners will be sure vengeance; and the slower it is in coming, it will be the sorer when it comes: Deut. 32:35, "To me belongeth vengeance, and recompense; their foot shall slide in due time: for the day of their calamity is at hand, and the things that shall come upon them make haste." The old world was spared a hundred and twenty years, but was swept away at length.
1. Let sinners be spared never so long, not one of all their ill works will, or can be forgotten. They may have forgot them themselves, but God never will. There is a book of remembrance of their ill, as well as of the saint's good words and works: Amos 8:7, "The Lord hath sworn by the excellency of Jacob, Surely I will never forget any of their works." Psal. 50:21, "These things hast thou done, and I kept
silence: thou though test that I was altogether such a one as thyself: but I will reprove thee, and set them in order before thine eyes."
2. The longer sinners are spared, their counts will be the greater, and all will come on at once, Luke 11:50, 51; 1 Sam. 3:12. It is people's mercy, that God ceaseth not to be a reprover to them; as it is the mercy of weak people to pay their debt by littles, whereas they are broken if it get leave to run on.
3. When it comes on the impenitent sinner, God will charge both the interest and the principal sum together. They shall not only pay for their ill works, but for their mercies, and the sparing they have gotten: Rom. 2:4, 5, "Or despisest thou the riches of his goodness, and forbearance, and long-suffering; not knowing that the goodness of God leadeth thee to repentance? But after thy hardness and impenitent heart, treasurest up unto thyself wrath against the day of wrath, and revelation of the righteous judgment of God." What aggravated their sin, will aggravate their condemnation and punishment.
And how long soever the execution of the sentence against ungodly sinners, evil-workers, may be delayed, and how many external favours of providence be heaped on them; all will appear but small and short, when one considers,
1st, The severity of the execution when it comes. They will at length be cut asunder, Matt. 24:51. In flaming fire he will take vengeance on them, 2 Thess. 1:8. They will fall into the hands of the living God.
2dly, The eternity of it. That is a killing aggravation in the sentence, Depart into everlasting fire. If the worm were once awakened, and
set on them, it dieth not; the fire once kindled, will not be quenched.
USE. 1. Of Information. What is said may inform us,
1. That present ease and prosperity in the world is not a sure sign of God's special favour, Eccl. 9:1, 2. Indeed men are apt to construe it so; and Satan and the deceitful heart help them to draw such a conclusion. But so far is it from being such a sign, that it may very well consist with their being in a state of wrath, under a sentence of condemnation; and is so with many.
2. That present ease, impunity, and prosperity, is no security against the time to come. Men are ready to be secure upon it, and to dream that to-morrow will be as this day: Psal. 10:6, "He hath said in his heart, I shall not be moved: for I shall never be in adversity." But the mountain may be standing sure now, that ere long may be overturned. The sun shined fair on Sodom, the morning of that day in which God rained fire and brimstone on it. The rich man was full of thoughts of ease in that day, in the night whereof he was struck, Luke 12:18, 19, 20.
3. There cannot be such worth in outward prosperity, nor such evil in affliction, as we generally imagine. For a holy, wise God would never heap what is really best on the objects of his wrath, and what is really worst on the objects of his love. Were there as much real value in the world's wealth, ease, and honour, health, strength, silver, gold, &c. as we imagine; or were there as much evil in trouble, adversity, &c. as we think, would they be so dealt, as that the greatest share of the former should be given to the condemned, and of the latter to the justified? It is owing to the weakness of human sight, that so much beauty appears in some human faces, and in some victuals we feed
on. If they were looked to with a microscope, the beauty would disappear. Faith is the microscope here, Eccl. 1:2; 2 Cor. 4:17, 18.
4. God is a patient and long-suffering God, not subject to passions as we are, 2 Pet. 3:9. If he were liable to the transports of passion as we are, the world would have been many times burnt to ashes ere now; considering the provocations given to the eyes of his glory. But the infinite mind enjoys the profoundest serenity and calm, beholding all the confusions of evil-workers in the world.
5. Lastly, Sad and heavy strokes may be abiding a land and generation, though long warded off. Long has the Lord borne with this apostatising generation in principle and practice; and long have wo been threatened: and through the delay, we have been brought to say, "The days are prolonged, and every vision faileth," Ezek. 12:22. But a reprieve is no pardon; the cloud is still hanging over our heads, and it is to be feared, that some will live to see a fearful breaking of it.
USE 2. Of Exhortation. And,
1. Let ungodly sinners be exhorted to repent of their evil works, and beware of abusing the divine patience with them. Ye have heard the slow method rationally accounted for: If hereafter ye will deceive yourselves, and turn the grace of God into wantonness, encouraging yourselves in sin from your impunity and prosperity; know, that ye are wilfully blind, that ye shall be inexcusable, and your blood will be on your heads. But,
1st, Let the sense of gratitude move you to repentance, Rom. 2:4. Think with yourselves, what case ye had been in, if God had struck you down, as he could, in the very act of your evil work; how you
might have been beyond all hope and possibility of recovery. You owe your life to the slow method of providence; his patience exercised towards you has kept your soul back from the pit. Therefore repent, and go no farther on.
2dly, Let the account ye have heard of the slow method, frighten you from abusing it. I am sure, ye cannot but see now, that there is no ground to take encouragement to sin from it. Consider what has been said, and shew yourselves men. If ye go on to abuse it so, ye make a jest of a most serious and wise dispensation of providence. Ye turn your food into poision, and stumble at noon-day. And it will be a sure presage of everlasting ruin to you: Hos. 14:9, "Who is wise, and he shall understand these things? prudent, and he shall know them? for the ways of the Lord are right, and the just shall walk in them: but the transgressors shall fall therein."
2. Let all beware of censuring the slow method of providence with ungodly sinners, evil workers. Take heed how ye speak on that head; beware of risings of the corrupt heart upon it. For however rationally ye think ye pronounce upon the matter, sooner or later ye shall be made to recant that sentence, either in mercy, as Job did, chap. 42:3, and as Asaph did, Psal. 73:22, or in wrath, Mal. 3:14, 15, with 18. Consider,
1st, There may be a mystery in the dispensations of providence; but there can be no iniquity, error, or mistake: Deut. 32:4, "He is the rock, his work is perfect: for all his ways are judgment: a God of truth and without iniquity, just and right is he." Silently adore that wisdom and the deep design of providence which ye cannot see through, that certainly are in the slow method God uses with some ungodly
sinners, evil-workers. Though ye cannot see how God's glory can miss to suffer by it, believe that God will doubtless get glory by it.
2dly, The mystery of that dispensation in the case of every ungodly sinner, will be opened out before the world at length, to the satisfaction of all humble waiters; and the confusion of the impenitent evil-workers, scoffers, and murmurers: 1 Cor. 4:5, "Judge nothing before the time, until the Lord come, who both will bring to light the hidden things of darkness, and will make manifest the counsels of the hearts: and then shall every man have praise of God. Be not rash, wait the end, and then ye shall be allowed to judge: Prov. 18:13, "He that answereth a matter before he heareth it, it is folly and shame unto him." But why should ye judge of the web of providence ere it be wrought out?
3. Fret not at, neither envy prosperous wickedness: Prov. 23:17, "Let not thine heart envy sinners: but be thou in the fear of the Lord all the day long," Psal. 37:1, "Fret not thyself because of evil-doers, neither be thou envious against the workers of iniquity." Who would envy the state of a condemned man, though he have a long reprieve, and enjoy many comforts in the iron house? Such is the case of the ungodly, whatever world's ease they have. And therefore they are just objects of pity and compassion, but not of envy. One had better be a pardoned one in the depth of worldly misery, than in a state of wrath and condemnation in the top of worldly felicity, "For what is a man profited, if he shall gain the whole world, and lose his own soul? or what shall a man give in exchange for his soul? Matth. 16:26. Consider,
1st, Such fretting and envy proceeds from a distempered heart: Psal. 73:22, "So foolish was I, and ignorant: I was as a beast before thee." See Mal. 3:15. It is the produce of a mixture of ignorance, rashness and inconsideration, unbelief and worldly-mind-edness. And there needs only to cure it, to have our eyes opened, to see things in their true state; the laying aside of unruly passions; faith and due weanedness from the world: Psal. 37:1. 2, "Fret not thyself because of evil-doers, neither be thou envious against the workers of iniquity. For they shall soon be cut down like the grass, and wither as the green herb."
2dly, Every one's state is to be rated, according as it is before God. If God be one's friend, he is a happy man, though the world should never give him its word nor kind look. If God is one's enemy, he is a miserable man, though all the men and things of the world should favour him to his wish. For as is one's state with God, so is his present safety; and so will be his well or woe through eternity.
4. Let all learn to regulate their conduct by the example of God in this his government of the world, so far as it is proposed for our imitation: Eph. 5:1. "Be ye therefore followers of God as dear children." And we may learn from it,
1st, To be patient and slow to anger. How ill does it become us to be so ready to fire at every provocation, against our fellow-creatures; when the highest One uses so much patience towards us? Matth. 18:23, &c. The more meekly and patiently one carries himself, he is the more like unto God, who hath set us an example.
2dly, To learn to bear with sinners, in order to the seeking of their recovery: Gal. 6:1. "Brethren, if a man be overtaken in a fault, ye
which are spiritual, restore such an one in the Spirit of meekness; considering thyself, lest thou also be tempted." Not that we are to suffer sin upon him, so far as it is in our power to remove it. God can bring good out of evil, but we cannot do that: therefore that part of the conduct of Providence towards the ungodly, we are not called to imitate. But let us be followers of God, in dealing still with the worst of sinners to recover them, and not give them over for hopeless.
3dly, To do good to the worthless, unthankful, and evil: Luke 6:35. "Love ye your enemies, and do good, and lend, hoping for nothing again: and your reward shall be great, and ye shall be the children of the Highest: for he is kind unto the unthankful, and to the evil." It is a naughty world, that people had need of such a principle to prompt them to do good to others. If we confine our good to those that do good to us, what do we more than others? If we confine it to those worthy of it, we do it only for the creature's sake. But if we propose to follow the example of God, we will do good to all as we have access, and act from a Christian principle in it.
5. Lastly, Let us not be secure with respect to the case of the land and generation we live in. Let us not think that God has forgotten the iniquity of our fathers in their perfidy and cruelty against the godly for his cause; or that he approves of the course of apostacy from the truth and holiness of the gospel this day, whereby the present generation has entered itself heir to the apostatising, persecuting generation that went before. The sentence is not executed, yet it is but delayed; therefore we may look for it, if repentance prevent it not.
DOCTRINE III. God's delay of execution is often miserably abused by sinners, to the filling of their hearts to do evil, and sinning more and more.
In discoursing this doctrine, I shall,
I. Point out the abuse of God's patience in the delay of execution, that ungodly sinners make, to the filling of their hearts to do evil.
II. Shew how it comes to pass, that sinners so abuse God's patience with them.
III. Make application of the doctrine.
I. I shall point out the abuse of God's patience in the delay of execution, that ungodly sinners make, to the filling of their hearts to do evil.
1. They abuse it to carnal security: Psal. 10:6, "He hath said in his heart, I shall not be moved: for I shall never be in adversity." Finding that God does not execute his threatenings against them, they conclude they are in no hazard: and they begin to look on them as mere scarecrows, ver. 5, "His ways are always grievous; thy judgments are far above out of his sight." And so they go on securely in their ungodly courses. Hence it is that the execution overtakes them quite unexpectedly: 1 Thess. 5:2, 3, "The day of the Lord so cometh as a thief in the night. For when they shall say, Peace and safety; then sudden destruction cometh upon them, as travail upon a woman with child; and they shall not escape."
2. They abuse it to a sensual life, wherein their aim is not to keep a clean conscience, but to gratify their senses, as their circumstances in the world will permit; as the rich man did, Luke 12:19, "I will say to my soul, Soul, thou hast much goods laid up for many years; take thine ease, eat, drink and be merry." So the more that Providence favours them in external things, the more sensual they are, fulfilling the desires of the flesh and of the mind: Hos. 13:6, "According to their pasture, so were they filled: they were filled, and their heart was exalted; therefore have they forgotten me." Hence the lives of many are trifled away, and wholly spent in making provision for the flesh, "the lust of the flesh, the lust of the eyes, and the pride of life." And that is endless business: Eccl. 1:8, "All things are full of labour, man cannot utter it: the eye is not satisfied with seeing, nor the ear filled with hearing."
3. They abuse it to impudence in sin, Jer. 6:14, 15. When God strikes men in a sinful course, they are ashamed readily as pointed at by the hand of heaven, as transgressors: but when men prosper in a sinful course, they put on a brow of brass, they gather a stock of impudence in sin, as if Providence had given them a patent for wickedness: Psal. 73:5, 6, "They are not in trouble as other men: neither are they plagued like other men. Therefore pride compasseth them about as a chain: violence covereth them as a garment."
4. They abuse it to contempt of God, and all that is sacred: Psal. 73:9, "They set their mouth against the heavens; and their tongue walketh through the earth." Agur saw the danger of this snare, and therefore prayed thus, Prov. 30:8, 9, "Remove far from me vanity and lies; give me neither poverty, nor riches, feed me with food convenient for me: lest I be full, and deny thee, and say, Who is the Lord? or lest I be
poor, and steal, and take the name of my God in vain." Israel fell into it: Deut. 32:15, "Jeshurun waxed fat, and kicked: thou art waxen fat, thou art grown thick, thou art covered with fatness; then he forsook God which made him, and lightly esteemed the Rock of his salvation." The ungodly have not love to God: if they have any thing that way of such affections, it is fear of him, a slavish fear of his wrath, springing from the love of themselves: this fear they lose also, when God delays to strike. And so it issues in contempt, as is natural in the case of one we neither love nor fear. And then all that is sacred is despised.
5. They abuse it to sinning more diffusely, giving loose reins to their several lusts, Jer. 7:9, 10. One sin makes way for another, and prosperity in a sinful course gives many occasions of sin: and as the vicious stomach, the more it receives, breeds the more ill humours; so the more one prospers in a sinful course, the more vile does he grow.
6. They abuse it to sinning more eagerly; Eph. 4:19, "Being past feeling, they have given themselves over unto lasciviousness, to work all uncleanness with greediness." The more that lusts are fed, the more strong they grow, and carry out the man more violently to satisfy them. So that the heart in that case is like a ship having a full gale of wind, and is eagerly set to do evil.
7. Lastly, They abuse it to incorrigibleness and obstinacy in sin, Jer. 22:21. A prosperous sinner quickly gets above reproofs, Hos. 4:4. As affliction tends to humble, prosperity puffs up an ungracious heart: and the heart swelled with pride scorns to stoop, till God by his grace or judgments do lay it.
II. How comes it to pass that sinners so abuse God's patience with them?
1. Sin reigning in the ungodly, fear of wrath is their highest motive to good, and most forcible restraint from evil: and so when that restraint is taken off by the delay of execution again and again; the heart naturally goes to its own bias, and is like the wild ass's colt snuffing up the wind at her pleasure. The love of holiness for itself, and likeness to God, would prevent it.
2. They mistake the design of providence. They misinterpret the slow method of procedure with them, Psal. 50:21. The design of it is to lead them to repentance; but that they notice not. But they construe it, as if God approved of their ways, or had such a regard for them, that he will not be so angry with them, as one would make them believe: they cannot think that he is so very angry at their sin, while they prosper in it by his providence.
3. There is a root of Atheism in the hearts of all men naturally, and it reigns in the ungodly: Psal. 14:1, "The fool hath said in his heart, There is no God." Unless God be every now and then proving his being, providence, and justice to them, by his works of judgment on themselves; they are apt to forget him, and deny him. It is the interest of men wedded to their lusts, that there were not a God; or, if there be, that he were not such as the scripture represents him. So they are ready to entertain every thing that may favour it.
4. Lastly, The Lord often in that way carries on a holy hardening work. In which case, Satan and the evil heart conspire to this abuse.
USE 1. Of Information. This lets us see,
1. That we need not be surprised to see sinners escaping with one evil work fall into another, and so on; growing still more vile, the more outward favours are heaped on them. It is but a fulfilling of this scripture. Providence often has an odd aspect in our view, till we carry the matter to the Bible; and there we see it exactly answering the word.
2. It is good for men to be under frequent rebukes of Providence. Affliction is sore, but it is the more safe lot, Psal. 119:71. In the one men are put in mind of their sins, in the other they are apt to forget both their God and themselves. It would be profitable for the afflicted to consider the wretched abuse the heart is ready to make of ease and prosperity.
3. Slow vengeance will be sore vengeance, when it comes. For the longer it is a-coming, sin goes the deeper: the more God spares impenitents, the more they treasure up wrath against the day of wrath; the counts run on, and swell the more. So whether we consider it coming on in time or in eternity, the heavier will it be.
4. Lastly, Great is the corruption of human nature. See it here as in a glass, how the mercy and goodness of God is despised by the corrupt heart, that will not be drawn by such cords of love. See how it turns our food into poison, and that which should be for our welfare into a snare and trap. See it an ungrateful nature, apt to be insensible of the ties of gratitude to our best benefactor.
USE 2. Of Exhortation. Take heed of abusing the patience of a longsuffering God, of turning his grace, goodness, and forbearance into wantonness, of your heart filling to do evil while God spares.
1. Consider the evil of it. There is in it,
1st, An over-valuing of ourselves, as if we deserved not to be worse treated, and therefore were nothing obliged to our benefactor: Hab. 1:16, "They sacrifice unto their net, and burn incense unto their drag: because by them their portion is fat, and their meat plenteous." Men, who are not bettered by God's goodness, their hearts swell in pride, as patience is used towards them: Psal. 73:5, 6, "They are not in trouble as other men: neither are they plagued like other men. Therefore pride compasseth them about as a chain: violence covereth them as a garment."
2dly, An undervaluing of others whom providence doth not treat so softly. Hence Job said, chap. 12:5, "He that is ready to slip with his feet, is as a lamp despised in the thought of him that is at ease." How lightly do many that are at ease, look on the heavy things others suffer? They are as unconcerned with them, as if they were creatures of an inferior rank. Were men sensible of God's goodness, in his patience towards them, it would make them sympathize with others, wondering that it is not worse with themselves, 2 Chron. 28:10.
3dly, A monstrous abuse of the creature, and comforts of life, Hos. 2:8. The use of the creature was given to man, for his comfort indeed; but always in subserviency to the glory of God. But abusers of divine patience turn the weapons against God, which he has armed them with for his service: Deut. 32:15, "But Jeshurun waxed fat, and kicked: thou art waxen fat, thou art grown thick, thou art covered with fatness; then he forsook God which made him, and lightly esteemed the Rock of his salvation." They are called adulterers and adulteresses, James 4:4, because they bestow God's good gifts on
their lusts, ver. 3. Hence the creation groans under the burden of the ungodly, evil-workers, Rom. 8:22.
4thly, A denying the due tribute to our Sovereign Lord and King. All that we have we hold of him, in the way of free mercy, Lam. 3:22. The king in his palace, and the beggar in his cottage, is God's tenant: our food and raiment, coarse or fine, with conveniencies of life, are given us of God. We can pay him nothing, but the tribute of praise in our lips and lives: and that is denied. Hence,
5thly, Monstrous ingratitude, a sin of a deep dye: Deut. 32:6, "Do ye thus requite the Lord, O foolish people and unwise? is not he thy father that hath bought thee? hath he not made thee, and established thee?" It is a devilish disposition of heart, that cannot be won with benefits; a base spirit, which good done them cannot engage. But abusers of mercies, the more God loads them with benefits, the more they load him with their provocations. Ah! shall men sin, because grace abounds? shall their hearts be filled in them to do evil, because sentence against an evil work is not speedily executed?
6thly, Practical blasphemy, as if men should say, they are hired to be vile, Jer. 7:9, 10. Abusers of the doctrine of the gospel, to licentiousness, make Christ the minister of sin: therefore abusers of the kind providence of God to that end, make god in his government of the world so. While Heaven smiles in outward favours on men, and they use them so, the language of that practice is blasphemous.
7thly, Much Atheism and contempt of God. It is a denial of his providence, as if he had no concern about human affairs, Ezek. 9:9. It makes a jest of his threatenings in his word, 2 Pet. 3:3, 4. It
misrepresents his holy nature, Psal. 50:21, or bids him defiance, Is. 5:19, and throws off his yoke, Psal. 12:4.
2 Consider the danger of it. If ye go on so,
1st, Ye will make your recovery aye more and more hopeless, Jer. 6:29, 30. Sin is a current, the farther it runs, the deeper it grows: and the more goodness men sin against, the more is their heart hardened, and their consciences seared. Withal it provokes God to give up with men, leave striving with them, and give them up to their lusts, and to the devil, to be hardened more.
2dly, If God have any thoughts of good towards you, it will make your recovery more difficult. Strong diseases must have strong remedies: and long abused patience will make broken bones, at best; if ye be saved, it will be so as by fire. At best ye are but laying up for bitter repentance: the more loose and licentious one is in an unconverted state, the more severe pangs and throes he will readily find in the new birth. Witness Manasseh, Paul, &c.
3dly, Be it as it will, that patience will have an end; ye shall not sin on and God spare on very long. The coupling of these two will be broken, and God will shew you that he will bear no longer with your abuse: Eccl. 7:6, "For as the crackling of thorns under a pot, so is the laughter of the fool." Ye will find God will awake to judgment, and wake you out of your dream; and ye will either be his converts, or broken to pieces by him.
4thly, The breaking up of patience with you is likely to be very sudden and surprising, 1 Thess. 5:2, 3. So was it with the rich man, Luke 12:19, 20. God bore long with the old world, but at length the
deluge came on like a thunderclap, in the midst of their carnal mirth and jollity. God does it in just recompense of long abused patience.
Lastly, Abused patience, when it breaks off, will turn to fury;* and the longer God has delayed execution, the more severe will it be when it comes on, Lev. 26:28. The more a man has had in trust, his accounts will be found the greater and the harder to clear off, when once the creditors fall on him. It is most pleasing to the flesh, to live in ease and fulness; but the abuse of these will make a more fearful reckoning, than otherwise.
DOCTRINE IV. Though the execution be never so slow, it will be sure, against impenitent sinners, evil-workers,
In handling this doctrine it is proposed to shew,
I. In what respects the execution against impenitent sinners, evilworkers, will be sure.
II. That the execution against them will be sure.
III. Apply the doctrine.
I. In what respects will the execution against impenitent sinners, evil-workers, be sure? It will be sure, in respect of,
1. The full tale of their evil works: Eccl. 12:14, "For God shall bring every work into judgment, with every secret thing, whether it be good, or whether it be evil." Neither the multitude of them, nor the long time they lie over unreckoned for, will cause any of them to be forgotten. But the ill works of the several periods of the sinner's life, will be charged home upon him exactly. For God keeps a register of
all their evil works, a book that will be opened at the last day, Rev. 20:12; and has sworn that none of them shall be forgotten, Amos 8:7.
2. The whole aggravations of their evil works, Jude ver. 15. A just God will remember against impenitent sinners, the manner as well as the matter of their sins; the time, place, and other circumstances of their evil works, will be remembered against them. Their abused mercies, the light they rebelled against, the warnings from the word and providence they slighted, the effects their ill example had on others, the snares others were entangled therein by their means, &c. will all be charged on them.
3. The conviction of their own consciences, Jude ver. 15. Sinners now find ways to cloak and cover their evil works, to deny or mince them: and few will now suffer themselves to be admonished or reproved, but they have a great deal to say in their own defence; but the lying lips, and tongues that speak proudly, will then be put to silence, Matt. 22:12. The light of conscience will then be like broad day-light, that is now as the darkness of the night. It will convince them clearly of what shall be laid to their charge, that they can no more deny it, John 8:9; and of the justice of God it. proceeding against them, Psal. 50:6.
4. Just punishment brought on them for their evil works, 1 Thess. 5:3. While God delays, men dream with Agag, that the bitterness of death is past: but they will find themselves deceived, as he when Samuel took the sword and hewed him in pieces before the Lord. They cannot escape the due demerit of their sin at length; but as the needle draws the thread after it, sin will draw wrath. Judgment is sin's shadow.
5. The correspondence there will be between their sin and punishment. God will write every ungodly sinner's sin in his punishment. Oft-times it is so here with them, as in the case of Adonibezek, Judg. 1:7; but always so hereafter, as in the case of the rich man, Luke 16:19, with 24. Hence the worm is said never to die; signifying the eternal remorse they shall have for their evil works. And the degrees of punishment will be suited to the degrees of their sin. They that have committed many sins, shall have many stripes.
6. Its inevitableness, when once patience is come to an end: Luke 13:24, 25, "Strive to enter in at the strait gate: for many, I say unto you, will seek to enter in, and shall not be able. When once the Master of the house is risen up, and hath shut to the door, and ye begin to stand without, and to knock at the door, saying, Lord, Lord, open unto us; and he shall answer and say unto you, I know you not whence you are." The door of mercy may stand open long, but it will be shut at length. And then there is no more espcaping. For,
1st, Omniscience will find out the flier, and discover his most secret crimes, and overthrow all his defences: Heb. 4:2, "Neither is there any creature that is not manifest in his sight: but all things are naked, and opened unto the eyes of him with whom &c we have to do." Psal. 139:7, "Whither shall I go from thy Spirit? or whither shall I flee from thy presence?" There is no blending of the eye of an omniscient judge.
2dly, Divine power will bring him under, and cause him to stand and receive the just reward of his deeds: Job 9:4, "He is wise in heart, and mighty in strength: who hath hardened himself against him, and
hath prospered? There will be no resisting of omnipotence: the stoutest sinner will be poured out like water before an angry God.
3dly, The divine severity will proceed over the belly of all entreaties, made out of time: Luke 13:24, 25. forecited. They that slight mercy while God's time for it lasts, will get no mercy when God's time is out, and theirs is come.
7. Lastly, Its eternity. The execution once on, will never be off; once begun, will never end: Mark 9:44. In hell the worm dieth not, and the fire is not quenched. While God is, he will pursue the quarrel. The ungodly sin on as long as they are in the world, and live on as long as they will, they will not alter their course: and God will pursue them for ever, when once he has broke off.
II. That the execution against them will be sure, appears,
1. From the inviolable regard God has to the honour of his holy law, Is. 42:21. Sinners trample on it, slight its commands, and despise its threatenings; but God highly regards it, as that wherein he has eminently expressed the holiness of his nature. If sinners then honour it not in the way of duty, it will be honoured upon them in a way of judgment. God's regard to his law may be seen clearly,
1st, In the works of providence. As soon as sin entered into the world, and the law was broken, the face of providence on the world was quite changed. And it has blown continually since in the face of the creation less or more, Rom. 8:22. Oft-times it has risen to violent storms, to avenge the quarrel of the dishonour of the holy law by sinners. Remember how, in that quarrel, Adam was driven out of Paradise, the world drowned by the flood, Sodom burnt, Jerusalem
destroyed, with the many awful strokes brought on impenitent sinners in latter times.
2dly, In the work of redemption. God chose some from eternity unto salvation: but being breakers of the law, they behoved to be redeemed, and the price paid to the full reparation of the honour of the law. Christ the Son of God was their Redeemer; but that the law's honour might be seen to, he met with no sparing: Rom. 8:32, "He spared not his own Son, but delivered him up for us all." So God wrote his regard to the law in the salvation of his elect, and blood of his Son.
2. The truth and veracity of God insures the execution. He has said, he will do it: Gen. 2:17, "In the day that thou eatest thereof, thou shalt surely die." His Son has intimated to us from heaven, that impenitent sinners shall not escape: Luke 13:3, "I tell you, Nay, but except ye repent, ye shall all likewise perish." Every leaf of the scripture almost, has something to this purpose: "and hath he said, and shall he not do it? or hath he spoken, and shall he not make it good?" Num. 23:19. God's truth must either fail, or ungodly sinners be reckoned with at length.
3. The justice of God requires it: Gen. 18:25, "Shall not the Judge of all the earth do right?" Men may be unjust judges, but God cannot. He will give every transgression a just recompense of reward: for it is in his power to do it, and his nature requires it. He hates sin, and cannot but hate it; and therefore though he delay for a time, he will punish.
4. The constant conduct of providence hitherto confirms it. There have been multitudes of ungodly in the world; but may we not put
the question, Job 9:4, "Who hath hardened himself against him, and hath prospered?" Some have indeed been long spared, but did they not at length either bow or break before him? What came of the giants in the old world, of Pharaoh, of Korah, Dathau, and Abiram? These things happened for warnings to us. And if any have escaped during life, is there not sufficient evidence of execution on them in another world? as is evident from the case of the rich man, Luke 16.
5. Lastly, The peremptory appointment of the day of general judgment, puts it out of question: Acts 17:30, 31, "And the times of this ignorance God winked at; but now commandeth all men every where to repent: because he hath appointed a day in the which he will judge the world in righteousness, by that man whom he hath ordained; whereof he hath given assurance unto all men, in that he hath raised him from the dead." The Judge is named for that effect already, the commission to him for that end has passed the seals in his resurrection; it is to be general, all must be judged by him; yea the sentence against the ungodly is conceived already, "Depart from me, ye cursed, into everlasting fire, prepared for the devil and his angels."
For USE I shall drop a word to,
1. The ungodly, evil-workers. And to you I would say,
1st, Let not your impunity for the present, make you secure for the time to come; as is the case of the wicked man, Psal. 10:6, "He hath said in his heart, I shall not be moved: for I shall never be in adversity." As sure as ye think your mountain now stands, it may suddenly be overturned; yea it shall assuredly, if ye repent not. God
is giving you space to repent: do not trifle and dream it away, lest ye repent when it is too late.
2dly, Let not your observation of the prosperity of other sinners, encourage and harden you in your sinful course: as it did those, Mal. 3:15, "And now we call the proud happy: yea, they that work wickedness are set up; yea, they that tempt God are even delivered." Ye have seen much of their sinful course, and of God's patience. But ye have not seen the end of it yet: Is. 17:11, "In the day shalt thou make thy plant to grow, and in the morning shalt thou make thy seed to flourish: but the harvest shall be a heap in the day of grief, and of desperate sorrow." Many a day has begun fair, and held on long so, that has had a foul evening. And whatever ye have observed of them, their prosperity in their ill course shall be their end in bitter repentance, or in their destruction, or else the word of truth fails.
3dly, Take the alarm in time, and flee from the wrath to come: Is. 55:6, 7, "Seek ye the Lord while he may be found, call ye upon him while he is near. Let the wicked forsake his way, and the unrighteous man his thoughts: and let him return unto the Lord, and he will have mercy upon him; and to our God, for he will abundantly pardon." Know ye cannot prosper to the end, in your loose and licentious ways. Ye must come to Christ by faith, and leave the world lying in wickedness; must break off your sins by repentance; or else ye will perish. If ye do it not, ye will mind that ye have been fairly warned, and lament for ever your slighting it.
2. To the godly I would say,
1st, Beware of entertaining any idol of jealousy in your heart, wherewith the Lord may be provoked against you. He is impartial in
his judgments, and even his own shall not escape: Is. 42:24, "Who gave Jacob for a spoil, and Israel to the robbers? did not the Lord, he, against whom we have sinned? for they would not walk in his ways, neither were they obedient unto his laws." Though being in Christ ye have shut the gulf as to condemnation, ye may be severely chastised; and ye may get broken bones for your transgressions, though ye cannot lose your souls.
2dly, Be not discouraged in the Lord's way, because in it ye meet with many sore trials, while others that are far from it go at ease. The work-ox goes with the yoke on his neck, while the slaughter-ox is full fed. But the former is preserved, while the latter is slain and hewed in pieces.