Part 9
(7.) They that delay repentance till a dying hour, readily find they have another thing to do then, than to repent; as is evident from the case of the other thief on the cross, ver. 39. "And one of the malefactors which were hanged, railed on him, saying, if thou be Christ save thyself and us." Death is the destruction of nature, and therefore nature wrestles against it, though there be no hope. This man was more concerned to get his body saved than to get his soul saved. And, alas! is not this the case of the most part at that time? They have so much ado with the disease, that they can hardly get a due concern for their souls, or a composed thought.
3. There is no evidence that this thief had before such means of grace as you have. Who can say, that ever he heard the gospel preached by Christ or any of his disciples? It is most likely he was a rake; that if he heard any thing of God, it was from the Scribes and Pharisees at times; and may be, when he might have heard either them, or Christ and hit disciples, he was about his thievish trade. Now,
1st, It is unreasonable to think, that it should fare at the last with those who have had means of grace all their days, and despised them, as it may do with those who never have such means till they come to die. One would think it no wonder at all, to see a man converted at his last, who gets the first notice of Christ and the way of salvation when on his death-bed. But what is that to thee, who hast all along been invited to repent, and come to Christ, but wouldst not? The former is no wonder in comparison of the latter.
2dly, This conversion of the thief doubtless was a perfect surprise to him, a thing he was not looking for. But thou art setting tryst with repentance at thy last hours. Can you believe, that ever this thief
delayed repentance in hopes of what he met with, namely, to die on a cross with Christ, and then to feel the power of his grace? Nobody can believe it. What is his example then to thee? Is it rational for thee to expect that favour which one has sometimes been surprised with, and got when he was not looking for it?
4. This thief was converted, when by the hand of public justice he was to die. When he was made a public example to the world, and as a malefactor brought to an untimely end for his crime, he got repentance at the gallows, not on a death-bed. He was cut off perhaps in the midst of his days; at least he died not by the course of nature, nor by any sickness, but was executed for his evil deeds. And it is observable, that the one other case which looks likest to this in the Bible, was of the same sort, namely Achan's. Now,
1st, It is evident, that wicked men who are running on in such courses as will bring them to an untimely death, by the laws of the land, such as thieves, robbers, murderers, &c. have a fairer ground from this to delay repentance till they come to the scaffold, than you have, who are looking for a death-bed, and delay repentance till you come there. For their case is nearer akin to this than yours. But are not they most foolish if they so do, even in your eyes? No doubt they are. And so are ye in the eyes of others, whose eyes God has opened.
2dly, If we compare the case of this thief put to death for his crimes, and of other malefactors so dying, with the case of men that have lived impenitently dying in their beds; though grace is alike free to both, yet, humanly speaking, there is more hope of the repentance of the former than of the latter. And this I say on these three grounds.
(1.) It is more easy to convince a malefactor upon the scaffold, of his crime, and the evil of it, and of those other sins that have been the inlets to it, than to convince another of his sin upon a deathbed, as common observation sheweth. Hence our Lord says, "that the publicans and harlots go into the kingdom of God before the selfrighteous Pharisees," Matth. 21:31. Many a time is sabbath-breaking, disobedience to parents, drunkenness, neglect of the means of grace, confessed and regretted on a scaffold, while there is not one word of them from a death-bed, in cases where there is perhaps as good ground for it. When the corruption of nature breaks out in some atrocious crime that brings a person to an untimely end, there is more access to convince them of it, than others who have the same plague in them, but it has not so appeared.
(2.) The view that the thief had of eternity upon the cross, and that other malefactors have in such a case, is more certain than what impenitent sinners generally have on a death-bed. The one see they must die without peradventure, the other have some hopes of life generally while they have breath. And so the terror of death must needs be more operative in the one than the other; forasmuch as there is such a difference in the certainty of the view of it.
(3) If we except the time wherein both are actually grappling with death, the one with a violent death, the other with a natural one; the former have less hinderances from the body to prepare for death than the latter; forasmuch as the one is tossed with bodily sickness and indisposition, the other commonly is not.
5. The conversion of the thief on the cross was an extraordinary manifestation of our Lord's power, made for special reasons. And
therefore though it shows what the Lord can do; it does not show what ordinarily he will do. Consider here, to evince this, that,
1st, It was done in such a juncture of time, as the like never was, and the like never will be again; namely, when the Lord of glory, the Saviour of the world, was actually hanging upon the cross, paying the ransom for the lost elect world; Rom. 6:9, "Christ being raised from the dead, dieth no more; death hath no more dominion over him."
2dly, It was a wonder wrought in a time allotted in a particular manner beyond all times, for God's working wonders. The time of the Lord's giving the law on Mount Sinai, was a time of wonders; but not comparable to this. The leading wonder there was God's making his voice to be heard, and speaking forth a holy law; and it was attended with other wonders, namely, thunders, lightnings, a thick cloud upon the mount, smoke, and fire, and the sound of a terrible trumpet waxing louder and louder, Exod. 19:16, &c. But the leading wonder on Mount Calvary was yet greater, namely, the Son of God, and Saviour of the world, hanging, groaning, dying on a cross: and therefore the attending wonders were proportionably greater. For,
(1.) The sun was under a dreadful eclipse, for the space of not a few minutes, but three hours, Matth. 27:45. The eye of the visible world was struck blind at the sight.
(2.) The vail of the temple was, without hands, rent from the top to the bottom, Matth. 27:51; to shew that by this death an end was put to the ceremonial law, and the way unto the holiest of all made open.
(3.) The earth quaked at the dreadful fact of crucifying the Lord of glory, Matth. 27:51.
(4.) The hard rocks rent, upbraiding the spectators and guilty multitude with the hardness of their hearts, Matth. 27:51.
(5.) The graves were opened, and many of the dead saints arose, to shew that Christ by his death had overcome the power of death over his people, Matth. 27:52.
(6.) The spectators of those strange things smote their breasts, being struck to the heart, Luke 23:48.
(7.) Lastly, The centurion and his soldiers were convinced, that he whom they had crucified was the Son of God, Matth. 27:54.
Now, upon all these I would make these reflections.
[1.] Is it reasonable, because the thief was converted at the last hour, in a time that the like never was, nor will be, for thee to expect that it shall fare so with thee? Thou mayst as well throw thyself into a burning fiery furnace, and hope to come forth safe, because Daniel and his fellows were once so delivered. Were Christ to come again, and to be crucified a second time between two malefactors, and thou wert one of them to be crucified with him, it might be that thou mightst be converted at thy last hour. And yet thou couldst not be sure; for it might be thy lot to be the hardened one, as it was the other thief's. But since it is not so, how darest thou trust to such a late repentance?
[2.] Is it any wise strange, that amongst all these wonders of justice, power, and faithfulness, there was one wonder of mercy upon the thief on the cross? that the same power that was rending the rocks, did mercifully open the heart of one of those thieves to receive Christ
and his grace? But how canst thou think, that the time of thy departure will be a time of such wonders? And if not, how canst thou deceive thyself into a delay of repentance, in expectation of receiving such a signal display of divine grace and mercy?
[3.] Was it not very becoming the divine wisdom, that when the divine glory of the Son of God was veiled upon the cross, a ray of it should break forth in the conversion of one of two that were hanging there with him? that when his judges, and the rulers and people had got him on the cross as a malefactor, he should have his glory owned by one of those crucified with him: but what is that to thee in a day wherein it is long since Christ was set down at his Father's right hand, and his glory published through the world by the gospel?
[4.] Is it any thing strange, that when our Lord was triumphing over principalities and powers, he set up one trophy, one sign of his victory, in the field of battle? Col. 2:15. Was it not very natural, that he who when he should be lifted up, was to draw all men after him, should actually at the time draw one after him? But what encouragement can that be to thee to delay to the last, when that nick of time is over long ago? And now there are thousands of visible monuments of Christ's conquest by his death set up, so that thou wilt never be missed, though thou die as thou livest, impenitent.
6. Lastly, The penitent thief on the cross was not only sincere, but he glorified Christ more in his late repentance, than thou art capable to do by thine, nay more than if thou hadst lived a penitent all thy days. For consider,
1st, When our Lord was in his lowest step of humiliation, he professed his faith of his divine nature, and his being King of the
other world: "Lord," says he, "remember me when thou comest into thy kingdom." What wonderful faith was this, that while Christ was so low as hanging on a cross, he owns him King of heaven; that dying, he was going to receive a kingdom; that he has all power there; that he is full of mercy, compassion, and faithfulness; so that the very remembrance of him would be sufficient to secure his eternal welfare! thou mayst believe and profess all this, but never at such a time. He is now the exalted Redeemer, who has ascended far above all heavens, and sits on the right hand of God. But what is that to the glorifying of him in his lowest humiliation?
2dly, When others had crucified him as a malefactor, and were mocking him, and railing on him, as one that deserved not common compassion, he was praying to him, as Lord of the other world. If thou shouldst now do so too; yet remember how small a thing is that in comparison of what the good thief did in these circumstances.
Lastly, All this he did, and more, publicly before a multitude of spectators, which thou art not likely to have when thou comest to a death-bed. He justifies God before them all; he condemns himself; he does what he can to convince and convert his poor graceless companion, who possibly sinned with him as he did suffer; he condemns those that crucified Christ, and gives his public testimony against them, as men that feared not God.
To conclude this matter: Repent ye timeously, and trust not to a late repentance. Let not this example of the thief on the cross, or any thing else, make you to delay. Many a call ye have had to return to the Lord; but, alas! to the most part they have been ineffectual. God is giving us a providential call to repentance, at this time: he is saying
to us, as he did to the church of Ephesus, Rev. 2:5, "Remember therefore from whence thou art fallen, and repent, and do the first works; or else I will come unto thee quickly, and will remove thy candlestick out of its place, except thou repent." God knows what our present trial may end in. But in that dark dispensation we may clearly see that God is a jealous God, and makes people's sins to find them out. Repentance would be the most feasible means to extricate us out of our difficulties. If there were a spirit of prayer and mourning for the causes of the Lord's controversy with us, it would be a token for good. But, alas! the work of repentance for the most part is put off from time to time, till it be put off to a death-bed; and who can secure the tryst to be kept there?
There are three things I would say of death-bed repentance.
1. If it be got, it is the most unuseful repentance for God, and the most uncomfortable for one's self. Unuseful; for then men begin their work for God, when their time is ending; and so though they may be saved, yet God gets little honour from them. And uncomfortable to persons themselves; for being saved, they are saved so as by fire; they must go to heaven by the brink of hell; while they see their last sand running, and get their consciences awakened, eternity must be to them a dreadful spectacle.
2. Death-bed-repentance is seldom sincere. The king of terrors may make a Pharaoh say, I have sinned. But what sincerity is in the most part of those things that begin on death-beds, may be learned from the case of many, who being past hopes of recovery from their sickness, either as to themselves or others, do yet recover, and turn just the old men and women they were before. When the best
appearances of death-bed repentance are, it is hard to make sure conclusions; but as Augustine said in such a case, Non dico damnabitur, non dico salvabitur; sed tu, dum sanus es, pœnitentiam age.*
3. Lastly, Many trust to deathbed repentance that never see it. Some are surprised into eternity; some are tossed so with sickness that they cannot have a composed thought; some quickly lose the use of their senses and reason; and most part die as they live: Therefore repent ye in time, and delay no more, lest ye bring the ruin on your souls that will never be recovered.
GOD'S DELAY OF EXECUTING THE
SENTENCE OF CONDEMNATION AGAINST UNGODLY MEN, OFTEN
MISERABLY ABUSED BY THEM
Several sermons preached at Ettrick, in summer, 1728.
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. - ECCL. 8:11.
THIS book of Ecclesiastes is in a particular manner a book of providence, wherein Solomon gives his observations upon it. It is a subject that has puzzled the best of men, how to reconcile it with the being and attributes of God: but there is no inconsistency; all odds will be made even at length.
He had observed some set on high to their ruin, made rulers of others to their own destruction, to the feeding of their own lusts, and so aggravating their own condemnation, ver. 9. He had observed them live prosperously in their wickedness, die in honour, and buried magnificently, ver. 10. He opens the secret of this dispensation in the text, namely, That a reprieve is no pardon. In the words we have,
1. God's patience with, and forbearance exercised towards ungodly sinners: "Because sentence against an evil work is not executed speedily." (1.) It is supposed that sentence is passed in their case. There is a righteous sentence standing against an evil work, and the evil worker for what he has done: it is not overlooked, nor forgotten. (Heb.) doing of the evil; by which is meant an ungodly course. This is plain from 1 John 3:8, 9, "He that committeth sin, is of the devil; for the devil sinneth from the beginning. For this purpose the Son of God was manifested, that he might destroy the works of the devil. Whosoever is born of God doth not commit sin; for his seed remaineth in him: and he cannot sin, because he is born of God. See the sentence, Rom 2:9, "Tribulation and anguish upon every soul of man that doth evil." (2.) The execution is oft-times delayed; it is not speedily execute. Though the word is gone out of the mouth of the Judge, he does not presently bring on the blow; he spares the criminal a while for holy ends. (3.) It supposeth, that though the execution be slow, yet it is sure, if the sentence be not got reversed, and a pardon obtained. Saying, that it is not speedily executed, he intimates that it will be executed at length.
2. The wretched abuse sinners make of this patience of God with them. "Therefore the heart of the sons of men is fully set in them to
do evil." Because sentence is not executed speedily, they think it will never be executed; and so they give themselves the loose. "Their heart is fully set in them to do evil." They find providence gives them head, does not check and strike them down in their course: and so they even run away with themselves. Their impunity fills their heart for their sinful courses, that they drive on like a ship with a full sail before a brisk gale.
Three doctrines may be deduced from the words thus explained.
DOCTRINE I. There is a sentence passed in the court of heaven, and standing, against ungodly men, evil-workers, however easy they be under it for a time.
DOCTRINE II. The Lord oftentimes does not soon come to the execution of the sentence against ungodly men, evil-workers; but delays it for a time.
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.
I shall handle each of these doctrines in order.
DOCTRINE I. There is a sentence passed in the court of heaven, and standing, against ungodly men, evil-workers, however easy they be under it for a time.
In prosecuting this doctrine, I shall,
I. Shew, that there is a sentence passed in the court of heaven, and standing, against ungodly men, evil-workers.
II. Explain the nature of this sentence.
III. Make some practical improvement of the subject
I. I shall shew, that there is a sentence passed in the court of heaven, and standing, against ungodly men, evil-workers.
1. They are already judged and condemned of God: John 3:18, "He that believeth not, is condemned already, because he hath not believed in the name of the only begotten Son of God." Ungodly men, evil-workers, are unbelievers; and being unbelievers, they have not the benefit of absolution by Christ: so they are under condemnation of the law for their evil works. For whom the gospel doth not absolve, the law doth condemn.
2. Only those that are in Christ, are not under condemnation; and their freedom from it is of no older date than their believing: Rom. 8:1, "Their is no condemnation to them which are in Christ Jesus." But evil-workers are not in Christ, 1 John 3:8, 9, fore-cited. If they were in Christ, they would be new creatures; 2 Cor. 5:17, "For if any man be in Christ, he is a new creature." Therefore they are still under condemnation.
3. They are in a state of death, dead in sin, Eph. 2:1. They who are morally dead in sin, being without a principle of spiritual life, Eph. 4:18, are legally dead too; they are dead men in law, under a sentence of death, John 5:24. Hence they are called children of wrath, of hell, &c.
4. The power that Satan has over them, proves this. They are close prisoners, bound hand and foot, Is. 61:1. Satan is the keeper of the
prison, Heb. 2:14; and they are under his power, Acts 26:18. What gives him the power over them, but that they are condemned in law? Let the sentence be reversed, and he has them no more under his power, 1 Cor. 15:56.
5. Lastly, The spirit of bondage witnesseth the truth of this, convincing the sinner that he is a dead man, Rom. 7:9, and that he stands in need of a remission, chap. 3:19. This testimony is true; for it is the testimony of the Spirit of God, whereby he brings sinners to see their need of Christ.
II. To explain the nature of this sentence, consider,
1. Every evil work is a breach of God's law; and every sinful thought, word, or action is an evil work: 1 John 3:4. "Whosoever committeth sin, transgresseth also the law: for sin is the transgression of the law." No man is lord of himself but is answerable to God for every action of his life: and being guilty, if out of Christ, he is liable to vengeance, under the curse; if in Christ, he is liable to temporal strokes. So all ungodly ones, evil-workers, are liable to the curse for their sins.
2. The law is the accuser, that accuseth the sinner of rebellion against God, and demandeth vengeance on him, John 5:45. Every command broken by the sinner accuseth him before God; and as many breaches as he has made of it, as many articles there are of the libel against him. And though these be innumerable to men, and many of them unknown to them; they are not so unto an omniscient God.
3. God is the judge that judgeth and paaseth the sentence against the guilty, Psal. 50:6. And he is a judge whom no artful concealment can
beguile. He cannot be blinded, bribed, or biassed, 1 Pet. 1:17. His sentence, hower severe, is always righteous, Rev. 16:7. And there lies no appeal from his tribunal; for there is none above him who is the Most High. Only, while the sinner is, in this world, there is access to a remission in Christ.
4. The sentence is a sentence of death, Gen. 2:17; death in its full latitude, comprehending all miseries of soul and body; eternal death, in which the gnawing worm never dies, nor is the fire quenched. The sentences of men are at most the death of the body: but his sentence adjudgeth the soul to die eternally. The reason is, the infinite dignity of the divine Majesty offended by sin.
5. The grounds of this heavy sentence, are the transgressions of God's holy law: Gal. 3:10. "Cursed is every one that continueth not in all things which are written in the book of the law to do them." The holy law is a transcript of the purity of the divine nature; in it he hath set forth his own image. That image the sinner does what he can to deface, by violating the law: but God will magnify the law, and make it honourable, though in the destruction of the sinner.
The grounds of it more particularly are,
1st, The sin of nature, original sin imputed, Rom. 5:12; and original sin inherent, that corrupt frame of soul that is natural to us, whereby we are prone to evil and averse to good, Gen. 6:5. By reason of this we come into the world under the sentence of death. And as serpents and vipers are objects whose destruction men seek on the first sight of them, because of their poisonous nature; so it fares with men, the very first sight of whom, in respect of their original sin, is loathsome
unto a holy God, and thereby they become objects fit only for destruction.
2dly, The sins of the heart, Psal. 24:4; Matt. 5:28, 29. Heart-sins are not liable to man's judgment: but how can they escape the judgment of God, to whose all seeing eye our hearts are just as open as our lives? He sees the rottenness that is within the whited sepulchers, and passes his sentence against lusts of covetousness, uncleanness, malice, revenge, &c. burning within the heart, as well as against the same defiling the conversation.
3dly The sins of the tongue, Matt. 12:37. It is a channel by which the heart veuts much of its inbred corruption, contempt of God, &c. Jude 15, in his mocking, maligning, and running down seriousness, and agenting the cause of irreligion; and contempt of our neighbour, in railing, reproaching, obscenity, lying, &c.; which may shew why the rich man in hell is represented as seeking water to cool his tongue.
4thly, The sins of the life, wicked actions, whether of impiety against God, unrighteousness against men, or intemperance against ourselves, Jude 15. None of all these will escape the judgment of God, however craftily they be managed, whatever fair colours be drawn over them: Eccl. 12, ult "For God shall bring every work into judgment, with every secret thing, whether it be good, or whether it be evil." Sinners may forget them, and let them slip out of mind: but "the Lord hath sworn by the excellency of Jacob, Surely I will never forget any of their works," Amos 8:7.
5thly, Omissions of duty, Matt. 25:41, &c. Men will find sentence passed on them by a just God, not only for the ill they have done, but for the good they were obliged to have done, but did it not. The man
that hid his talent, and improved it not for his Lord, is doomed to outer darkness, Matt. 25:24, 30.
6. This sentence against the ungodly is openly pronounced in the word: Rom. 2:8, 9, "But unto them that are contentious, and do not obey the truth, but obey unrighteousness: indignation, and wrath; tribulation and anguish upon every soul of man that doth evil." God speaks from heaven to men, Heb. 12:25; not by a voice coming through the clouds, but by his voice in the written word, 2 Kings 22:19, compared with ver. 11. The Bible is God's word to us, whereby he is speaking to us, and will speak to men unto the end of the world, either absolution or condemnation according to their state.
7. It is registered there too; Gen. 2:17, "In the day that thou eatest thereof, thou shalt surely die." Ezek. 18:4, "The soul that sinneth, it shall die." The Scripture is the records of the court of heaven, where the ungodly may read their doom, and see the sentence standing against them. And that certainly is one of the causes of the neglect of the Scriptures in our day; for in it "the wrath of God is revealed from heaven against all ungodliness, and unrighteousness of men, who hold the truth in unrighteousness," Rom. 1:18. Ahab hated Micajah, because he never spake good of him. The Scripture never speaks good of a man that is wedded to his lusts, and has no will to part with his beloved liberty in the way of sin; and therefore he hates or neglects it.
8. It is secretly intimated by the conscience sometimes, 1 John 3:20. Conscience is God's deputy within the man; and when his corruption drives him full to do an ill work, and when he has done it, to defend it; conscience will be condemning it, and him too, from the holy law,
Rom. 2:15. And when it is thoroughly awakened, it will so pronounce the sentence against the man as will fill him with the greatest terror.
9. It will he openly pronounced before all the world at the last day: Matt. 25:41, "Then shall he say also unto them on the left hand, Depart from me, ye cursed, into everlasting fire, prepared for the devil and his angels." Where it is observable, that they are declared cursed and condemned ones, before that solemn publishing of the sentence against them. For none will be condemned then, but such as are in this world before that in this life condemned already.
10. Lastly, Howbeit, the time of the execution of the sentence, in particular, is not now intimated to the sinner. The Lord keeps that a secret, that sinners may not adventure to live a moment in the state of condemnation; but not knowing but it may be executed next moment, they may not put off a moment the suing for a remission.
USE 1. Of Information. Hence learn,
1. The state of every ungodly person, worker of iniquity, and all unbelievers, is a miserable state, a state of condemnation. They are as really under a sentence of death, as ever any malefactor was: John 3:18, "He that believeth not, is condemned already; because he hath not believed in the name of the only begotten Son of God." Think on this, ye young and old ungodly ones: though the sentence is not executed against you, it is passed on you; look into your Bible, and see it.
2. As silent as God sits on heaven, while sinners on earth are neglecting and affronting him, he is no idle spectator of their way and manner of life: Psal. 50:21, "These things hast thou done, and I
kept silence: thou thoughtest that I was altogether such a one as thyself: but I will reprove thee, and set them in order before thine eyes." He has sentenced them, and "sees their day is coming," Psal. 37:13. They have their sinning day, and God sees their day of count and reckoning is coming on, wherein every item shall be distinctly charged on them: Eccl. 11:9, "Know thou, that for all these things God will bring thee into judgment." They laugh at the evil day, because they do not see it come; God laughs at them, because he sees it coming; and his will be when theirs is done, Prov. 1:26, when he will laugh at their calamity, and mock when their fear cometh.
3. It is not strange, that the world is filled with the noise of men's lusts and ungodly lives. If ye were gone into a prison filled with condemned men, ye would think it melancholy indeed, but not strange to hear the iron chains rattling in every part of the room. This world is such a place, crowded with condemned people; unmortified lusts are the chains on them: and that is the reason of the grating noise which the serious godly hear from every corner. And the jailor, the devil, is going among them.
4. Lastly, No wonder that most men love this life, so as to loath exchanging it for another; Psal. 55:23, "But God shall bring them down into the pit of destruction." The prison is a heavy place to the condemned man; but to go out of it is more so, for that is to go to execution, Jer. 17:11. Death brings the execution of the sentence.
USE 2. Of trial. Try whether that sentence is standing against you, or whether it is reversed, and ye justified.
To move you to put this to the question, consider,
1. One thing is sure, that once it was passed and standing against you: Eph. 2:3, "And were by nature the children of wrath, even as others. Gal. 3:10, "Cursed is every one that continueth not in all things which are written in the book of the law to do them." Compared with Rom. 3:19, "Now we know that what things soever the law saith, it saith to them who are under the law; that every mouth may be stopped, and all the world may become guilty before God." Now, what course have ye taken to get this sentence taken off? and if you have been aiming at it, have ye carried it?
2. As your state is in this life, condemned or justified, so it will be determined at death and judgment: Eccl. 9:10, "Whatsoever thy hand findeth to do, do it with thy might; for there is no work, nor device, nor knowledge, nor wisdom in the grave whither thou goest. Now, there is access for a remission; but when death comes, there will be no more for ever.
3. Men are apt to mistake in this point. Many draw an absolviture from the sentence for themselves, which God will never set his seal to: Luke 16:15, "Christ said unto them, Ye are they which justify yourselves before men; but God knoweth your hearts: for that which is highly esteemed amongst men, is abomination in the sight of God." Is. 44:20, "He feedeth of ashes: a deceived heart hath turned him aside, that he cannot deliver his soul, nor say, Is there not a lie in my right hand? The foolish virgins called themselves the Bridegroom's friends; but he shut the door on them as his enemies.
4. Lastly, A mistake here is very fatal. By it men let the time of obtaining a remission slip. The oil might have been got for the lamps,
if they had missed it timely. It brings a ruining surprise: dreaming of peace, they are awaked with the noise of war for ever.
MARK 1. They that never saw themselves in a state of condemnation, are under it to this day. For they are strangers to the very first work of the Spirit, conviction, John 16:8, "The law is our schoolmaster, to bring us unto Christ, that we might be justified by faith, Gal. 3:24. They that have never been at the law's school, to learn that they are cursed and condemned sinners by nature, are not Christ's disciples.
MARK 2. They only are absolved, who laying hold on Christ in the covenant of grace have applied to the law's sentence of condemnation against them, the righteousness of Christ wrought by him, and offered to and accepted by them. Hence says the apostle, Phil. 3:7, 8, "But what things were gain to me, those I counted loss for Christ. Yea, doubtless, and I count all things but loss, for the excellency of the knowledge of Christ Jesus my Lord:—and do count them but dung that I may win Christ." They continue not in mere suspense, but renouncing self-confidence, law-confidence, and creature confidence, have betaken themselves to him as their only refuge, casting anchor on the promise of the gospel.
MARK 3. If the condemning power of sin is removed, the reigning power of sin is removed too, and contrariwise: Rom. 6:14, "For sin shall not have dominion over you: for ye are not under the law, but under grace." If the condemned man has got his remission, he is taken out of his irons, and his prison, and the power of the jailor. The chains of reigning lusts rattling about thee, declare thee a condemned man still; but it is otherwise with the pardoned, Rom. 8:1, 2, "There is no condemnation to them which are in Christ Jesus,
who walk not after the flesh, but after the Spirit. For the law of the Spirit of life, in Christ Jesus, hath made me free from the law of sin and death." If ye are justified, ye are washed, 1 Cor. 6:9, 10, 11.
MARK 4. If the sentence be reversed, ye will be habitually tender in your conscience with respect to temptations, sin and duty, and appearances of evil. Hence Paul could say, Acts 24:16, "Herein do I exercise myself, to have always a conscience void of offence toward God, and toward men." The man who under the sentence of death, has obtained a remission, will readily fear falling into the snare again. Hence we find this was Hezekiah's exercise, Is. 38:17, "Behold, for peace I had great bitterness; but thou hast in love to my soul delivered it from the pit of corruption; for thou hast cast all my sins behind thy back." Ver. 15, "What shall I say? he hath both spoken unto me, and himself hath done it: I shall go softly all my years in the bitterness of my soul." Absolved persons may be guilty of acts of untenderness; but habitual untenderness is a black mark of condemnation.
MARK ult. The fruits of faith in a holy life follow the reversing of the sentence. We are justified by faith without works; but the faith that justifies, produces good works. Hence we read, Acts 15:2, of purifying the heart by faith. If the curse is removed, the fruits of the Spirit will spring up in the soul, Gal. 5:22, 23, "love, joy, peace, long-suffering, gentleness, goodness, faith, meekness, temperance." The apostle James shews that faith not to be true, that is not attended with the fruits of holiness."
Now, if the sentence once standing against you is reversed, then,
1. Love the Lord, who freely gave you your remission, instead of leading yon forth to execution; as did the woman of whom our Lord says, Luke 7:47, "Her sins, which are many, are forgiven; for she loved much." Remember the day when ye stood self-condemned and law-condemned before the Lord, and he said, Job 33:24, "Deliver him from going down to the pit, I have found a ransom."
2. Pity and be concerned for those that are as yet under the condemnation which ye are freed from, Tit. 3:2, 3. Where people's contempt and disdain have the heels of their pity, compassion, and concern for the welfare and recovery of sinners, it is a sad sign; speaking forth more of pride and presumption, than of themselves being in a state of remission.
3. Walk humbly and tenderly. The remembrance of the sentence of death sometime lying on you, may humble you while ye live. It sets us ill to be proud and conceity, who owe our life to a remission. Stand aloof from the deadly snare; a pardoning God has said, "Go, and sin no more," John 8:11.
4. Bear your troubles and trials in a world patiently. Your life was forfeited, and that is safe by grace. Why does a living man complain? This is a day wherein the Lord seems to be rising up to plead against the generation, bringing on common calamity. Take thankfully what falls to your share of it, in consideration that the sentence against your soul is reversed. If the seed should rot under the clod, and the beasts of the field perish under the stroke; kiss the rod, and be thankful, that the execution is not upon yourselves.
5. Lastly, Be of a forgiving disposition: Eph. 4:32, "Be ye kind one to another, tender-hearted, forgiving one another, even as God for
Christ's sake hath forgiven you." The Saviour that brought in remission of sins, binds us to love our enemies; and the bitter revengeful spirit against others speaks as unforgiven, Matth. 6:15, "If ye forgive not men their trespasses, neither will your Father forgive your trespasses."
But if ye are of those against whom the sentence still stands in the court of heaven, lay the matter to heart, and consider it as a most heavy case, as it is indeed, deserving tears of Wood. And so I proceed to
USE 3. Of Lamentation. We may here lament over the case of every ungodly one, and natural man. The state of one under sentence of death, is a lamentable case. O ungodly sinner, however easy thou art, God's law has condemned thee, and thou art under the sentence of eternal death, John 3:36, "He that believeth not the Son, shall not see life; but the wrath of God abideth on him." See thy heavy case in this glass.
1. You are forfeited of your covenant-right to the creatures, as a condemned person. Whether thou hast little or much in the world, it is a sorry right you have to it; a mere providential right, such as a condemned man to his meat, till the day of execution come. Therefore "a little that a righteous man hath, is better than the riches of many wicked," Psal. 34:16. There is little satisfaction in that.
2. God is your enemy, befriend you who will, John 3:36. fore-cited. He bears a legal enmity against thee, as a just judge against a condemned man. Ye can have no communion with him: Amos 3:3, "Can two walk together, except they be agreed?" All comfortable intercourse betwixt God and thy soul, is drowned in the gulf of thy
state of condemnation. There can be no peace between God and you. To allude to the conference between Joram and Jehu, 2 Kings 9:22, "And it came to pass when Joram saw Jehu, that he said, Is it peace, Jehu? And he answered, What peace, so long as the whoredoms of thy mother Jezebel, and her witchcrafts are so many?" How can they have peace with God, whom his law condemns? What peace ye have in your consciences, God allows not, Is. 57:21.
3. Nothing you do can be acceptable to God; there is a lasting cloud over your heads that never clears: Psal. 7:11, "God is angry with the wicked every day." While the condemning curse of the law lies on a man, it blasts all the good he does: Tit. 1:15, "Unto them that are defiled, and unbelieving, is nothing pure; but even their mind and conscience is defiled." Hag. 2:12, 14, "If one bear holy flesh in the skirt of his garment, and with his skirt do touch bread, or pottage, or wine, or oil, or any meat, shall it be holy? And the priests answered and said, No. Then answered Haggai, and said, So is this people, and so is this nation before me, saith the Lord; and so is every work of their hands, and that which they offer there is unclean." It mars sanctifying influences, without which there can be no fruit, John 15:5, "for without me ye can do nothing." Hence all ye do is turned to sin.
4. The sentence against you is confirmed daily. The truth of God confirms it: Num. 23:19, "God is not a man, that he should lie, neither the son of man, that he should repent: hath he said, and shall he not do it? or hath he spoken, and shall he not make it good? And the cords of thy guilt are growing stronger and stronger; for the grounds of condemnation against thee are multiplying; while none of the old debt is removed, but new is still contracted. And though one
may think, that it is but dying for all; yet the punishment will be increased, as evil works are; for men will be rewarded according to their deeds.
5. Justice craves execution against thee. There was a cry to heaven against Cain, and against Sodom: and so there is against every ungodly sinner, Jer. 9:9, "Shall I not visit them for these things? saith the Lord: shall not my soul be avenged on such a nation as this?" Mercy may suspend execution a while against the ungodly; but if they continue in that state, it cannot reverse it; since God cannot cease to be just.
6. All is ready for the execution. The bow is bent to let fly the arrows of wrath against thee, the arrows of death, Psal. 7:12, 13. The pile of fire is set on, Is. 30:33, "For Tophet is ordained of old: yea, for the king it is prepared; he hath made it deep and large: the pile thereof is fire and much wood, the breath of the Lord, like a stream of brimstone, doth kindle it." When thou liest down, thou hast no security, that it shall not be executed ere thou arise, &c.
7. Lastly, Thy life depends, as to thee, only on God's long-tried patience and long-suffering, procuring thy reprieve from day to day, if so thou wilt sue out thy pardon. As secure as thou art, the sword of justice hangs over thy head, by the worn hair of long-tired patience; which if once broken, thou art gone for ever.
USE ult. Of Exhortation. Wherefore bestir yourselves to get out of the state of condemnation, to get the sentence reversed.
MOTIVE 1. It is a sad and miserable life to live in the state of condemnation. For in effect such a life is a continued death. (1.) It is
a dishonourable life. Condemnation fixes a blot and stain on man, speaks him guilty of crimes for which he is not worthy to live. And surely the judgment of God is according to truth. (2.) It is an uncomfortable life: Is. 57:21, "There is no peace, saith my God, to the wicked." There is enough in it to squeeze the sap out of all created comforts; and for the consolations of God, they can have none of them, Amos 3:3, "Can two walk together, except they be agreed?" The joy and comfort of a natural man is but like that of a madman; and so when he comes to himself, all is swallowed up in that, he is a condemned man. This the prodigal found, Luke 15:17, "And when he came to himself, he said, How many hired servants of my father's have bread enough and to spare, and I perish with hunger! (3.) It is an unsafe life; John 3:36, "He that believeth not the Son, shall not see life; but the wrath of God abideth on him." Amidst all thy mirth and jollity, the sword of justice is hanging over thy head by a hair, and every moment, for all that thou knowest, it may fall, and cleave thee asunder. This our Lord threatens in the parable of the wicked servant, Matth. 24:50, 51, "The Lord of that servant shall come in a day when he looketh not for him, and in an hour that he is not aware of; and shall cut him asunder, and appoint him his portion with the hypocrites: there shall be weeping and gnashing of teeth."
MOTIVE 2. The reversing of the sentence by a remission, is not so easily obtained as men are apt to imagine. Many think there is no more ado, but after a careless graceless life, when they come to die, to commend their souls to God, with a "God have mercy on me;" and all will be safe. But they that get out a remission, get it so as they are taught other thoughts of it. Hence is that exclamation of the church, Micah 7:18, "Who is a God like unto thee, that pardoneth iniquity, and passeth by the transgression of the remnant of his heritage? he
retaineth not his anger for ever, because he delighteth in mercy." Consider,
1st, Sin is the greatest of evils, the deepest of all stains to wash out. Fair words, nay tears, nay not the blood of bulls and goats, not the blood of one's own body will wash it out; only the blood of the Son of God: Heb. 11:22, "Without shedding of blood is no remission." Compared with 1 John 1:7, "The blood of Jesus Christ his Son cleanseth us from all sin." Sin is the most contrary to God's nature: Hab. 1:13, "Thou art of purer eyes than to behold evil, and canst not look on iniquity." And therefore it is the object of his greatest loathing. Going on in sin, thou art engaged against all the attributes of God. Sin has marred the whole frame of God's workmanship, provoking him to break it in pieces. Can it be easy to get all this buried in forgetfulness with a jealous God?
2dly, God's giving remissions, is one of his greatest works. Hence is that prayer of Moses, Num. 14:17, 19, "And now, I beseech thee, let the power of my Lord be great, according as thou hast spoken. Pardon, I beseech thee, the iniquity of this people, according unto the greatness of thy mercy, and as thou hast forgiven this people, from Egypt even until now." This is a work greater than the making of a world. That was done by a word spoken But in this case, justice stands up for satisfaction, truth for the honour of a broken law, and wisdom finds a way for mercy only by the blood of Christ: John 3:16, "God so loved the world, that he gave his only begotten Son, that whosoever believeth in him, should not perish, bat hare everlasting life."
3dly, Sad breakings of heart do sinners ordinarily endure, ere they being once touched with sense of sin, get the pardon of it. This was the case of Peter's hearers, Acts 2:37, "They were pricked in their heart, and said unto Peter, and to the rest of the apostles, Men and brethren, what shall we do?" Paul can tell you from his experience of the terror of the Lord; David of broken bones. However lightly ye think now of the way of coming at it; a medicine given you for sweating out the poison of sin, will readily make you sick at heart, and perhaps bring you to the last gasp, Is. 33:24.
MOTIVE 3. Howbeit, God is now on a throne of grace to grant remissions: 2 Cor. 5:19, "God is in Christ, reconciling the world unto himself, not imputing their trespasses unto them." Ye may get a pardon now in the Lord's own way: Is. 55:7, "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." Heaven's white flag of peace yet hangs out, the market of free grace stands open, an indemnity is proclaimed in the gospel: Acts 13:38, "Be it known unto you, men and brethren, that through this man is preached unto you the forgiveness of sins."
MOTIVE 4. Lastly, Access to remissions will not last: Is. 55:6, "Seek ye the Lord while he may be found, call ye upon him while he is near." Abused patience will break out into fury: 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." Beware ye sit not your day of grace, and delay not till ye will find no place for repentance: Luke 14:24, "For I say unto you, that none of those men which were bidden, shall taste of my supper."
OBJECTION. My sins are great. ANSWER. Neither the greatness multitude, nor backsliding into them will hinder: Is. 1:18. "Come now and let us reason together, saith the Lord: though your sins be as scarlet, they shall be as white as now; though they be red like crimson, they shall be as wool." Is. 55:7. "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." Jer. 3:22. "Return, ye backsliding children, and I will heal your backslidings." The Lord has set up instances of pardoning mercy, that none may despair; as Adam, Manasseh, Paul, and the Jews, crucifiers of Christ.
DIRECTION 1. Be sensible of your sin; of the evil of it; of the mischief done to yourselves, and the injury and dishonour done to God. Look to the law, the justice of God, &c.
DIRECTION 2. Go to God, and confess your sins fully and freely: and condemn yourselves, acknowledging yourselves justly condemned by the law, and God to be righteous if he should execute the sentence.
DIRECTION ult. Look to Jesus Christ the propitiation held forth to you in the gospel, his unspotted righteousness offered to you, and the covert of his blood, the retiring place for safety to guilty creatures. Believe the gospel, that these are made over to you therein, and take possession thereof, by trusting wholly thereon to your remission, and the santification of your nature; John 3:16. "God so loved the world, that he gave his only begotten Son, that whosoever believeth in him,
should not perish but have everlasting life." So shall ye be united to Christ by faith.
Take that advice, which the servants of Benhadad offered to their master, 1 Kings 20:31. Put on the sackcloth of deep humiliation, ropes about your necks, acknowledging ye are worthy of death, and go forth to Christ by faith; for the King of Zion is a merciful king, and will save your life.
DOCTRINE II. The Lord oftentimes does not soon come to the execution of the sentence against ungodly men, evil-workers; but delays it for a time.
In prosecuting this doctrine, we shall,
I. Take a view of the method of Providence in this matter.
II. Account for this slow method of Providence.
III. Make application of the subject.
I. We shall take a view of the method of Providence in this matter. There is a twofold method of Providence with the ungodly, evilworkers, in respect of execution against them; namely, a swift and a slow method.
First, There is a swift method the Lord sometimes takes with sinners: Mal. 3:5. "I will come near to you to judgment, and I will be a swift witness against the sorcerers," &c. Sinners adventure on evil works; and God sentences them for them presently, and pursues them hard with execution, without delay. (1.) Sometimes the sinner has an ill work in design, and the Lord counts his will for the deed, and
prevents by a speedy execution; as in Haman's case. He hatched the mischief, but he did not see it come forth. (2.) Sometimes the sinner is in actual motion to the ill work, and execution is done on him ere he get it performed. So it fared with the rebellious Israelites, in their attempting to go into the promised land, Num. 14:44, 45. And so it fared with Jereboam, putting forth his hand to lay hold on the prophet, 1 Kings 13:4; and with Uzziah having the censer in his hand, 2 Chron. 26:19. (3.) Sometimes the execution trysts with the very doing of the ill work, so that the sinner is taken away with the stroke in his sin. Thus fared it with Nadab and Abihu offering strange fire, Lev. 10:1, 2; with Zimri and Cozbi cut off in the act of uncleanness, Num. 25:8; and with Herod, who was eaten up of worms for his Atheism and blasphemy, Acts 12:23. (4.) Sometimes as the ill work is done out and ended, the execution begins. So it fared with Sennacherib's blasphemous letter. He had writ it, and it was read; so his sin was completed; and that very night the Lord smote his army, and soon after himself, 2 Kings 19:14, 35. &c. (5.) Sometimes the execution keeps pace with the ill work, and the one goes on as the other does; judgment in the several degrees following hard at the heels of the sin. So it fared with Hiel, in his building of Jericho, 1 Kings 16. ult. (6.) Sometimes execution begins with the sinner's beginning to reap the fruit of his sin when he leans upon his wall, a serpent bites him. So it fared with Ahab taking possession of Naboth's vineyard, 1 Kings 21:18, 19. And so it fared with the lusters in the wilderness, Psal. 78:30, 31. (7.) Lastly, Sometimes when one's sin begins to work, in its bitter fruits and effects on others, it recoils on the sinner himself. So it fared with Judas the traitor, Matt. 27:3, 4, 5. It is a sport to some to do mischief to others; but ere all be done,
it may, in the just judgment of God, come as heavy on themselves as on their neighbour.
Secondly, There is a slow method the Lord takes oftentimes with sinners, Neh. 9:17. They commit their evil works; the sentence is presently passed for them: but then the execution is delayed, Psal. 50:21. And that is what is particularly noticed in our text. Concerning this method I offer these observes.
1. The sinner may get his evil work contrived and accomplished, without any let in this way from Heaven, by any execution against him. There is a God in heaven who has his eye upon him all along; but that God keeps silence, and lets the sinner take his swing, Psal. 50:21. He could cut him off from the purposes of his heart, and break his arm, that he should not accomplish his work: but he does it not.
2. The ill work being done without let, the sinner may also for a time pass unpunished, and as little notice may seem to be taken of it, as if there were not a God to judge upon the earth, Ezek. 9:9. There are times wherein holy Providence, as it were, winks at ungodly sinners, Acts 17:30. Hence God is said to awake to judgment, when that time is over, Psal. 7:6.
3. Yea, ill works may not only for a time escape unpunished, but undiscovered too, Hos. 12:7, 8; Prov. 30:20. There are many abominations that appear with open face in the world; but there are perhaps more that are not discovered, being reserved to the judgment of the great day, 1 Tim. 5:21; Rom. 2:16. An omniscient God could pull the vail off them, but in the slow method it is long adoing.
4. Sinners finding it go thus, encourage themselves in evil, repeat their evils works, add sin to sin, and give themselves the loose in their sinful courses. This is observed in our text. None go to the highest pitch of wickedness all of a sudden, but by degrees.* Ill works at first have a terror about them, and the sinner trembles under some fearful expectation at first: but a long-suffering God strikes not, thence the sinner gathers courage, Psal. 64:5. and ventures again, and the terror wears off by degress.
5. Nay sinners may prosper in an ill course. So far may they be from execution done against them, that they may thrive in the world in it: Psal. 37:35, "I have seen the wicked in great power, and spreading himself like a green bay-tree." The sun of worldly prosperity may shine light and warm on men in a course of sin, gone away from God, and God from them. Yea, objects of God's indignation may in that respect be treated as if they were the darlings of Heaven; and the objects of God's special love, as if they were the buts of his wrath: Eccl. 8:14, "There is a vanity which is done upon the earth, that there be just men unto whom it happeneth according to the work of the wicked: again, there be wicked men to whom it happeneth according to the work of the righteous." This has been sometimes puzzling to the saints, as to Jeremiah, See chap. 12:1, 2.
6. More than that, they may prosper by their ill works, they may enjoy the fruits of their sin, and thrive by their ill courses; as Ephraim did, Hos. 12:7, 8. Riches are called the mammon of unrighteousness, because ofttimes they are got together by unrighteousness. Many a fair estate, and great worldly wealth has been got together by oppression; yea the foundation of some has
been laid in blood, Hab. 2:12. A plain evidence, that men may not only prosper in, but by sin.
7. Sinners may get a long time of it, wherein they sin, and God spares still. The old world got a long day of 120 years. Job observes, that the wicked may live, and become old, and continue prosperous too, Job 21:7, and Is. 65:20. Sometimes God quickly cuts off men in a course of sin: but it is not always so; but men may grow gray-headed in the way of wickedness.
8. The Lord may seem to be in his way to execute the sentence sometimes, and yet may give another delay; his hand stretched out, he may withdraw again, Psal. 78:38. Criminals may be set on the brow of the hill, and yet be returned safe, and make a very ill use of the deliverance, turning worse on the back of it. The 120 years being out, the old world got seven days more respite, and they gave themselves the loose. See Matt. 24:38.
9. When execution is at length begun, it may be carried on very leisurely for a time: the drops may come very few and soft before the shower, Is. 9:1. God may deal very gently with impenitent sinners, even when he is risen up against them, before he come to the full execution. God's judgments coming with iron hands, may yet proceed with leaden feet in slow pace.
10. Lastly, More than all that, the execution may be entirely put off during this life. Men may live wickedly and prosperously, die peaceably, and be buried honourably; and so would wholly escape with their ill works, were it not that there is another world and an after-reckoning, and that there is no delay of execution there. This is plain from Eccl. 8:10, "I saw the wicked buried, who had come and
gone from the place of the holy, and they were forgotten in the city where they had so done." Luke 16:19, 22, "There was a certain rich man, which was clothed in purple and fine linen, and fared sumptuously every day. The rich man also died, and was buried." Psal. 73:4, "There are no bands in death: but their strength is firm." Sometimes God makes the world witness to the execution of the sentence against an ill work: but oft-times men get out of the world without it, in this slow method of providence.
II. We shall account for this slow method of providence. And there is much need to do it, because there is a mystery of providence in it that is not easy to unriddle, and among men there are sad blunders about it. And,
1. It is wrested by many a sinner in his own case, to his own ruin, Prov. 1:32. We naturally have such high thoughts of the world's smiles, that we are apt to imagine God thinks highly of them too, and that he expresses his special love and kindness by them. But quite the contrary: Rev. 3:19, "As many as I love, I rebuke and chasten." Hence a prosperous sinner can hardly imagine himself not to be a favourite of Heaven, at least cannot think God is so angry with his way as some would give out; and so he continues secure in his course, Psal. 50:21.
2. Being misunderstood, it is ruining to many spectators, and is in hazard of turning them atheistical, and contemners of religion: Mal. 3:14, 15, "Ye have said, It is vain to serve God: and what profit is it, that we have kept his ordinance, and that we have walked mournfully before the Lord of hosts? And now we call the proud happy: yea, they that work wickedness are set up; yea, they that tempt God are even
delivered." There are many who have no inward principle of religion. Now, when these see that there is worldly advantage to be got by it, they embrace it, like the mixed multitude from Egypt: but when they see the way of wickedness prosperous, and sinners to keep the road for all the threatenings against them, and the godly afflicted and bowed down for all the promises to them; they are ready to think, that the threatenings and promises of the word are both but empty sounds, and that they see so.
3. There is a difficulty in it, that has puzzled many a great saint, and made him to stagger. So ready are we to walk by sense, not by faith. This was a knotty piece of the book of providence to Jeremiah, though he resolved to believe over the belly of sense, Jer. 12:1, 2; and to Habakkuk, chap. 1:2, 3, 4. It had almost carried Asaph quite off his feet, Psal. 73:2–13, 14.
4. There being a darkness on the minds of all men with respect to the methods of divine procedure, they are apt to imagine an inconsistency of this method of providence with the perfections attributed to God. And there are four divine perfections, that are apt to run a risk with poor sinners blind and rash in judging.
1st, His omniscience, whereby he seeth and noticeth all things done in the world, Prov. 15:3, "The eyes of the Lord are in every place, beholding the evil and the good." But when men themselves are conscious of their own wickedness, and yet see that God does not proceed against them for it, they are apt to say, as Ezek. 9:9, "The Lord hath forsaken the earth, and the Lord seeth not." So the Psalmist represents men going on in their wickedness, secure as to any notice to be taken of it from heaven, Psal. 94:5, 6, 7, "They break
in pieces thy people, O Lord, and afflict thine heritage. They slay the widow and the stranger, and murder the fatherless. Yet they say, The Lord shall not see: neither shall the God of Jacob regard it." Therefore Job asserts it on that occasion, chap. 24:1, "Why, seeing times are not hidden from the Almighty, do they that know him, not see his days?
2dly, His holiness, whereby he is pure in himself, and cannot but hate all impurity and sin in his creatures. It is certain that it is so. The angels proclaim it, Is. 6:3, "Holy, holy, holy is the Lord of hosts." The Psalmist pointedly declares it, Psal. 5:4, 5, "Thou art not a God that hath pleasure in wickedness: neither shall evil dwell with thee. The foolish shall not stand in thy sight: thou hatest all workers of iniquity." But when men see this method of providence with ungodly sinners, they can hardly believe it, Psal. 50:21, "These things hast thou done, and I kept silence: thou thoughtest that I was altogether such a one as thyself: but I will reprove thee, and set them in order before thine eyes." For, think they, if it were so, how could he bear with such unholiness in sinners affronting him, and trampling on his laws? Therefore the Prophet asserts it on that very occasion, but withal owns a difficulty of reconciling this method of providence with it, Hab. 1:13. "Thou art of purer eyes than to behold evil, and canst not look on iniquity: wherefore lookest thou upon them that deal treacherously, and holdest thy tongue when the wicked devoureth the man that is more righteous than he?"
3dly, His justice or righteousness, whereby he so hates sin that he cannot but punish it. It is certain it is so, Gen. 18:25. "Shall not the judge of all the earth do right?" He has demonstrated it in the death of his own Son. But when men see ungodly sinners going on in their
sin unpunished, they are apt to think, that God is not so very just in that matter, as some give him out to be; for they cannot see sin get a just recompense. Therefore Jeremiah asserts it on that occasion, Jer. 12:1. "Righteous art thou, O Lord."
4thly, His goodness to his own people, whereby being good in himself, he does good to them that are good. It is certain it is so, Psal. 34:8, 9, 10. "O taste and see that the Lord is good: blessed is the man that trusteth in him. O fear the Lord, ye his saints: for their is no want to them that fear him. The young lions do lack and suffer hunger: but they that seek the Lord shall not want any good thing." The prophet got it in commission, Is. 3:10. "Say ye to the righteous, that it shall be well with him: for they shall eat the fruit of their doings." But when men see this method of providence dangling ungodly sinners, and smiting the godly, they are apt to think it is not so. And therefore Asaph asserts it on that occasion, Psal. 73:1. "Truly God is good to Israel, even to such as are of a clean heart."
Now, to remove these misconstructions, and account for the slow method of providence, I offer these considerations.
First, This method is taken to bring sinners to repentance, and prevent their ruin, 2 Pet. 3:9.; and it is becoming the perfections of a merciful God, therefore to use it. By this means sinners,
1. Have time and space to repent given them, Rev. 2:21. Were they always taken away just in the heat of their unmortified lusts, we would be ready to cry out of severity, Num. 17:12. But God gives them leave to cool ordinarily, if so they will bethink themselves, and turn to the Lord, and so prevent their own ruin.
2. They are invited to repentance, and drawn towards it with the softest methods. Rom. 2:2. Every sparing preventing, bounteous mercy the impenitent meets with, calls aloud to him to repent. It says to him, "Do thyself no harm:" it upbraids him with wilfulness for his own ruin, why will ye die? with ingratitude, Is this thy kindness to thy friend? And so hereby,
1st, God has the glory of some perfections, which otherwise would not shine forth so illustriously.
(1.) He has the glory of his long-suffering and patience: 2 Pet. 3:9. "The Lord is long-suffering to us-ward, not willing that any should perish, but that all should come to repentance." Grave observers of the method of providence must cry out, O wonderful long-suffering of a God! The patience of the meekest man on earth, would be quite worn out with less than the half of what a God bears with.
(2.) He has the glory of his universal good-will to poor sinners of mankind, 2 Pet. 3:9. forecited. 1 Tim. 2:4. "Who will have all men to be saved, and to come unto the knowledge of the truth." Justice is his act, his strange act; but mercy is what he has a peculiar delight in. He is slow to anger, but ready to forgive. This is written in very legible characters in this method.