Post by Admin on Mar 27, 2024 15:35:08 GMT -5
GOD'S DELAY OF EXECUTING THE SENTENCE OF CONDEMNATIONAGAINST 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; un mortified 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, evil workers,
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.
(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 great grandchildren.
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 innocence. For all the day long have
I been plagued, and chastened every morning." Job's friend's acted
Satan's part on that bottom, endeavoring 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, Psa. 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 drink offerings 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 long suffering 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.
3 Lastly, To all I would say,
1st, Know that God is a holy jealous God. The way of sin is
dangerous, and there will be no peace in the end of it.
2dly, Let us prepare to meet our God in the way of his judgments.
God's proceedings against the land are slow, but they are like to be
sure and sore. He has made the earth to quake beneath us, shown his
anger from the face of the heavens above us.
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; un mortified 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, evil workers,
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.
(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 great grandchildren.
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 innocence. For all the day long have
I been plagued, and chastened every morning." Job's friend's acted
Satan's part on that bottom, endeavoring 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, Psa. 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 drink offerings 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 long suffering 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.
3 Lastly, To all I would say,
1st, Know that God is a holy jealous God. The way of sin is
dangerous, and there will be no peace in the end of it.
2dly, Let us prepare to meet our God in the way of his judgments.
God's proceedings against the land are slow, but they are like to be
sure and sore. He has made the earth to quake beneath us, shown his
anger from the face of the heavens above us.