Spiritual Refining, Religious treatise · Section 9 · Sermon 66
SERMON. LXVI.
Shewing that the Damnation of Wicked Men is unpleaſing to God, and that which he delights not in.
EZEK. 33. 11.
Say unto them, As I live, ſaith the Lord God, I have no pleaſure in the death of the wicked, but that the wicked turn from his way, and live; wherefore turn ye, turn ye from your evil ways; For why will ye dye O houſe of Iſrael?
I Shall now in the next place, conſider the work of Grace, under the notion of Converſion, or Turning unto God, which is one of the moſt frequent words in the Scripture to denote that duty. For the better opening of the words upon which I intend to build this diſcourſe, we may obſerve God himſelf inditing a Sermon for Ezekiel the Prophet to preach, wherein there is, 1. The Doctrine, I have no pleaſure in the death of a wicked man. 2. The confirmation of it by an Oath, which God himſelf makes, As I live, ſaith God. 3. The uſe of Exhortation, Turn ye, turn ye. 4. The Motive, Why will ye dye? For the occaſion of theſe words, you may ſee God giving Commiſſion to Ezekiel to be a Watchman, admoniſhing him by ſeveral Arguments to diſcharge his truſt faithfully; and in that all Miniſters are concerned: It was Chryſoſtomes wonder, if any ſpiritual Officer, who had charge of ſouls committed unto him, could be ſaved; for if a man is not able to give an account for his own ſins, how ſhall he do it for others? Therefore the forepart of this Chapter, ſhould be the faithful Miniſters Looking-Glaſs, wherein he ſhould often look: And if there be ſo much joy in heaven, for the reducing of one ſheep that goeth aſtray, how much rather for the converſion of a wandring Shepherd! Another part of his duty is, to vindicate and juſtifie God; for the Jews quarrelled and repined at Gods providence, as if his ways were unequall, or as if God did delight in the deſtruction of men, yea, though they turned from their wicked ways. Now my Text is an Apology unto that calumny, where the clean contrary is confirmed by an oath of God himſelf; who though he cannot lye, and ſo his word is enough, yet for condeſcenſion to our capacity, and to confirm our faith, doth ſwear, That he delights not in the death of a wicked man. O beatos nos quorum cauſâ Deus jurat, O miſerrimos ſi nec juranti Domino credimus, Tertullian.
Now this Text is frequently urged and debated upon in the matter of Reprobation, corrupt Teachers concluding from hence, that there is no Election 4.or Reprobation abſolutely, becauſe God doth ſeriouſly will every mans life, and no wicked mans death. Some anſwer, that this place is wholly impertinent to that queſtion; for (ſay they) the Prophet ſpeaks not here of eternal death, but temporal, and that which is by the violence of the ſword: And (ſay they further) the antecedents and conſequents do evidently ſhew, that the ſenſe is, God doth not will the death of a wicked man, if he will turn from his wickedneſs; for the Jews charged God fooliſhly, as if they were puniſhed unjuſtly, for they perſwaded themſelves they turned to God, and yet their calamities were not taken away: This is probable; but grant the Text to be comprehenſive of Eternal death, as many other places are; ſuch as that, God would not have any to periſh, but to come to the knowledge of the truth, &c. 1 Tim. 2. 4. Then the anſwer is known, which may eaſily be made good, though it be not my work now, God hath an approving will, and an effective or decreeing will. Gods Approving will is carried out to the objects, as good in its ſelf; but Gods Effective will is, when he intends to bring a thing about. God had an approving will, that Adam ſhould ſtand, therefore he gave him a command, and threatned him if he did fall; yet he had not an effective will, to make him to ſtand, for then who could have hindered it? Thus Chriſts tears over Jeruſalem (How often would I have gathered thee, and thou wouldſt not?) were not Crocodiles tears (as ſome ſay the Calviniſts make them) for though Chriſt, as God, had not decreed the converſion of the Jews, yet the thing it ſelf was approved of and commanded, and he as the Miniſter of the New Teſtament, affectionately deſired it: So here in the Text, God by this pathetical expreſſion, doth declare, how acceptable and deſirable a thing it is in its ſelf, that the Jews ſhould be converted; how diſtaſtful and unpleaſant their damnation was: therefore mark the expreſſion, he doth not ſay, I do not will the death of the wicked, but I have no pleaſure in it: And if that of the Arminians be true, that God doth effectually will the converſion of all, why then are not all converted? Who hath reſiſted his will? but I intend grapes, and not thorns; practical, not controverſal matter from this Text.
The firſt Obſervation is, That the damnation and deſtruction of a wicked man, is unpleaſing to God, its not that which he delights in.Obſerv.
Before I open the point, you may object one known and evident place (there being many others alſo equivalent to it) Prov. 1. 26. I will laugh at your calamity, Object.and mock when your fear cometh: This argueth their deſtruction was pleaſing to him. Hence judgements upon the wicked are compared to Sacrifices, becauſe they are ſo acceptable to him.
To Anſwer this; Both theſe are true, God delights not in the death of a ſinner, yet He will laugh at their Deſtruction: For if you conſider death and hell, as Anſwerthe ſinners miſery meerly, and as ſin brings it, ſo it is diſpleaſing to God; but as it is an act of juſtice puniſing the impenitent for his wickedneſs; ſo it is well pleaſing to God, for he is juſt as well as merciful. Even as a juſt Judge that condemneth a malefactor, may pity the man condemned for his crimes, and the execution be grievous to him, as its the mans miſery; yet as he is a juſt Judge, ſo he delights alſo to have juſtice done: but this is handled in controverſies
Let us ſee wherein it appeareth, that this is not well pleaſing to God; and that therefore the whole fault and blame of a mans perdition, is wholly on his own head:
Firſt, Gods unwillingneſs to damn, is ſeen in the original and primitive inſtitution 1. Arguments to prove the point.and creation of man: He made him after his own Image; indued him with all ſufficient power and ability to perſevere: There was no ſpot, or blemiſh, or defect in him, onelyonly he was mutable, and might Apoſtatize from this happy eſtate, if he would: Seeing then God withheld nothing from him, that might make him happy; and in him he covenanted with all mankinde, intending the like good to them; hence it doth appear, how well pleaſing it was unto God, that man ſhould continue in a ſtate of holineſs before him: Sin then came into the world, and by it death through Adams voluntary tranſgreſſion: There was no Antecedaneous decree from God, neceſſitating him to ſin: It was his own willful choice, and that when he knew the penalty to the contrary; but yet ſo, that Gods permiſſive decree of his fall, did precede, though not neceſſitating: If therefore ſin had been inbred in mans heart at firſt, as it is now ſince his fall, then the cauſe would have been imputed to God; but then he had that priviledge of power to do that which is good, and to withſtand what is evil.
Secondly, Gods unwillingneſs is ſeen, even ſince mans revolt; For whereas he Reaſon 2.might have dealt with us as the lapſed Angels, who are left without any remedy, he hath appointed an Ark to ſave ſome Righteous perſons. There was never ſuch offers and tenders to Angels, as here in the Text, Turnye, turnye, why will ye be damned? Now the means God hath appointed for a mans recovery are divers:I. The means God hath appointed for mans recovery.
Firſt, There are means by way of love and goodneſs: There are alſo means by way of Chaſtiſements and afflictions. By way of Love; How winning and overcoming ſhould that be? Love doth ſurround thee; its love that thou liveſt, that thou breatheſt; its love, thou art preſerved from hell and damnation; its love, that thou haſt any ſupport at all; therefore the goodneſs of God in all the Creatures thou enjoyeſt, ſhould lead thee to repentance, Rom. 2. The Sun that ſhines to thee, the Earth that brings forth fruit for thee, the health and perfection of the ſenſes, ſhould melt thee always into good. Again, becauſe naturally we are ſlaviſh, and ſo moved rather by judgements then mercies; rather driven with whips, then drawn with ſilken cords of love; therefore God leaveth not that way unattempted alſo: Hence the Prophets are ſo diligent in informing the Iſraelites, what was the cauſe of their plagues, famines, the ſword and captivity, even their ſins; and therefore they ſhould not be ſo much weary of them, or cry out of them, as of their iniquities: God doth not puniſh willingly, ſaith the Scripture, Pſal. 104. like the Bee that naturally gives honey, but ſtings not, unleſs provoked. As the Phyſitian doth not willingly put his Patient to torments, but for his good: Thus it is here, God ſeeth all his love upon thee will do thee no good, thou doeſt abuſe it, and grow wanton under it, therefore he will take another courſe, he will throw thee ſometime into the water, to ſee if that will get the filth out of thee; ſometime into the fire, to ſee if that will fetch the droſs out: If therefore God would leave thee incurable, he would let thee alone, and puniſh thee no more, as he threatens ſome, Hoſea 4. 14. O then know, there is never a mercy, or an affliction, never a ſmile from God, or frown from him, but he will have an account of it: How hath it made thee weary of thy ſins, and willing to repent?
Secondly, The means God hath appointed, are either external or internal. External, II.are the Scriptures, and the preaching of the word of God. As where the Sun ſhineth, that is to give light and life; ſo where the Goſpel ariſeth, that is to beget ſpiritual and ſupernatural life: The word of God therefore, and the preaching thereof, is compared to all effectual and energetical things, to Muſterd-ſeed, to Leaven, to a Sword, to an Hammer, to Fire: Now why doth God cauſe this noiſe always to ſound in thy ears, but becauſe thou ſhouldſt hearken and be obedient? It is true indeed, we muſt diſtinguiſh of wicked men; they are either ſuch as live in Paganiſm, in the ignorance of God, and without the Church (though God hath not left ſuch without a teſtimony and a witneſs their conſciences within, and the creatures without, bearing witneſs of God) yet we cannot ſay, that God ſo immediately wills their ſalvation, as of others, ſtill keeping to the firſt diſtinction we mentioned, and not contradicting that: Why indeed God ſhould thus differently diſpenſe the means of grace to ſome, and not to others; yea neglect the far greater part of mankinde, is a myſtery too deep for us to wade in: Gods ways are always moſt juſt, when they are moſt ſecret and unknown to us; yet even of ſuch deſtitute perſons, we may ſay, God hath no pleaſure in their death, according to our premiſed ſenſe; for he giveth them warnings againſt ſin, and implanted a thouſand witneſſes within them, to accuſe them if ever they do evil: or ſuch wicked men, who live under the ſound of the trumpet, that are awakened, and reminded every day of their tranſgreſſions, to ſuch as theſe God diſcovers, how unwilling he is, that they ſhould periſh in their impieties. Conſider therefore, that every leaf in the Scripture, every Sermon thou heareſt, will be a terrible matter of account at that dreadful day: God will ſay, How often would I have converted thee, inſtructed thee, but thou wouldſt not! Then there are internal means, of which anon.
Thirdly, Gods pleaſure in the converſion of wicked men is ſeen, by thoſe pathetical and affectionate expreſſions, which we ſee the Scripture uſeth; which do not Reaſon 3.onelyonly argue Gods will, but the height and ſtrength of his will: As here in the Text; Firſt, Gods Oath, As I live (ſaith God;) then the ingemination of the duty, Turn ye, turn ye; laſtly, a vehement expoſtulation, Why will ye dye? So you may read many times in the Scripture thoſe exclamations, Oh that my people were wiſe, that they would conſider their latter end; and we ſee Chriſt himſelf, though in the midſt of all that pomp and glory which was attributed to him; yet weeping over Jeruſalem, Oh that thou hadſt known the things that belong to thy peace, &c. Luke 19. 42. The truth of this alſo will further be amplified, if you conſider what zealous and importunate Meſſengers his Prophets are: We beſeech you, and intreat you to be reconciled unto God, 2 Cor. 5. 20. If ye will not hear (ſaith Jeremy) my ſoul ſhall mourn in ſecret for you, Jer. 13. 17. The conſiſtency of theſe things, with an abſolute Election, in the ſenſe that the Orthodox maintain it, and not which their adverſaries calumniouſly faſten upon them, See in Controverſal Writers.
Fourthly, That the death of a wicked man is diſpleaſing to God, appeareth, in that ſin, which is the cauſe of death, is the onelyonly evil hated by him, and that onelyonly which Reaſon 4.he hath decreed to puniſh to all eternity: Thou art of purer eyes, then to behold iniquity, Hab. 1. and, God is angry with the wicked every day: He that commands us to hate it, how much rather muſt he himſelf loath it? God therefore is not the author and lover of ſin; for Non eſt author ejus, cujus eſt ultor, He is not the Author of that of which he is the Avenger: How then can God delight in thy damnation, when the cauſe of it is ſo abominated by him! Indeed (as you heard) ſeeing damnation is an act of Juſtice, and ſo hath the nature of good, God doth delight in it; but as it is ruine of the creature by ſin, ſo it is not acceptable to him.
Fiſthly, Gods unwillingneſs that the wicked ſhould periſh, appeareth in thoſe internal means, and inward works of Gods Spirit, that are vouchſafed to many: Reaſon 5.God thinks it not enough to give the word, and the ordinances, and thus outwardly to knock at the door; but he alſo opens the door in ſome meaſure. Hence come thoſe convictions of Conſcience, thoſe illuminations of the underſtanding, and many ſuch ſecret motions of Gods ſpirit, that if poſſible, the ſoul might at laſt bewail its ſins, and turn unto God. Its true, thus far God doth not go with every one, neither are all admitted unto ſuch favor, but many within the means of Grace, have their hearts thus continually beaten upon, and their conſciences thus convinced and ſmitten: And therefore ſuch who ſhall yet retain their natural pravity and wickedneſs, when ſo many remedies ſhall be applyed, argue the greater obſtinacy, and judgement of God upon them.
Now to all this, there is one grand and main Objection; which is, If God Object.do thus will and delight in the converſion of men, If thoſe invitations are ſerious, and ſo pathetical, Why then doth not God change the hearts of all? why are not all converted? why are any damned?Anſw.
To this there is a true Anſwer and a falſe Anſwer returned: The falſe Anſwer is by Arminians and others; Therefore ſome are converted and not others (ſay they) becauſe ſome do receive the grace of God offered, and not others: But this is to put all the glory of mans converſion upon his own will; for why do ſome receive the grace of God, and not others? Can any receive grace, without the help of grace? Muſt there not be ſupernatural life breathed into a man, before he can ſtretch out his hand towards God? beſides, this oppoſeth all thoſe places of Scripture, which deſcribe man dead in ſin, and unable to any good; and converſion is not the awakening of a man aſleep, but the reſurrection of one that is dead: Therefore the true anſwer is, that although God hath revealed his approving will thus, about the ſalvation of ſinners; yet the Scripture doth plainly limit his effective will, to thoſe that are elected, not to all men, but to ſome, Rom. 9. there this queſtion is on purpoſe handled, and the Apoſtles concluſion is, On whom he will, he ſheweth mercy, and whom he will, he hardens, And doth there ſilence all thoſe cavils, that proud ſinners may make; even this very Objection he inſtanceth in, Who hath reſiſted his will? So that you muſt compare one Scripture with another, and be ſure to keep ſobriety and humility in this great myſtery, not lanching further into this Ocean, then the Scripture is a ſtar to guide you in.
Secondly, Though God doth thus will the ſalvation of ſinners, yet he is alſo a God of Soveraignity, and Power: None may preſcribe to him; he is of boundleſs 2.Wiſdom and Counſel, and none can ſearch out or know the depths of God, but the ſpirit of God. How many things doth the Scripture reveal, as objects of faith, which cannot be comprehended by us; that are above all humane reaſon, though not contrary to ſound reaſon! Our Saviour hath taught us an excellent way to reſolve theſe diſpenſations of God, Even ſo Father, for ſo it pleaſeth thee, Mat. 11. As Ipſe dixit muſt be the ground of faith; ſo Ipſe voluit of our ſubmiſſion.
Uſe 1. Of inſtruction, concerning the inexcuſeableneſs of wicked men, who Uſe. 1.periſh in their ſins; Who may be blamed but thy own ſelf? Although we have it from Adam; to lay our ſins off from our ſelves, yet theſe fig-leaves will not cover our nakedneſs; for to God thou canſt not impute thy ruine: O Iſrael, thy perdition is of thy ſelf, Hoſea 13. 9. Let no man ſay, when he is tempted, that he is tempted of God, for he tempts no man, but every one is led aſide by the luſts of his own heart, James 1. Oh thou! that in this life time ſlattereſt thy ſelf, thy ſins muſt not be owned by thee, none may put thee in minde of what thou art; when God ſhall at the day of judgement, diſcover all hidden things of darkneſs, then it will be manifeſt, thou, even thy own ſelf, haſt undone thy ſelf: God hath done like a gracious, good, juſt and merciful God, but thou haſt been a cruel enemy unto thy own ſoul, Qui voluntatem Dei ſpreverunt invitantem, voluntatem Dei ſentient vindicantem, You ſhall finde his power in puniſhments, who have deſpiſed his grace and mercy in offers thereof, Auſtin. Neither may you excuſe your ſelves, by caſting your ſins on Satan; for although he be a Tempter, and doth continually ſuggeſt corrupt luſts unto thy heart; yet this is onelyonly by temptation, by ſuggeſtion; he doth not make thee ſin, whether thou wilt or no: Thou art ſtubble, and that makes the ſparks of fire which come from him, ſo eaſily inflame. As ſome Heathens have imputed their miſcarriages to I know not what, Fate, and the conſtellation of Stars; ſo many Chriſtian people, put their iniquities off either to God or the Devil: What would you have them to do? they cannot help it; How could God puniſh and damn thee for theſe ſins, if he cauſed them in thee? God indeed hath a juſt and terrible providence about the ſins of men, he is not an idle ſpectator of them, but yet he doth not infuſe any wickedneſs into men; that they have of themſelves, onelyonly God may guide and order it to wiſe ends, and cauſe it to run down what channels he pleaſeth.
Uſe 2. The aggravation of the wickedneſs of thoſe ſinners, who ſtand out wilfully againſt the goodneſs and patience of God, that would lead them to Uſe 2.repentance; For how ſhall any mouth be opened for thee? who ſhall plead for thee? What excuſe haſt thou? Conſider, that God deſireth thy converſion, who doth not need thee, who can be honored though thou art damned in hell: he can raiſe up children to Abraham out of ſtones: When therefore God ſhall thus invite thee for thy good and advantage onelyonly, he is not bettered by thee, nor made the more happy, then thy forehead muſt be braſs, that doth not bluſh at ſuch ingratitude; cry out, Who am I, Lord? what am I, that I ſhould be regarded? wilt not thou have praiſe, and honor, and glory, though I be a caſt-away? why ſhould my life and ſalvation be ſo dear to thee, who am naturally a curſed enemy to thee?
Uſe 3. Of conſolation to broken and tempted Chriſtians, who ſit down like Job upon the dunghill, abhorring themſelves; they are loathſom in their own Uſe 3.eyes, and becauſe ſo, therefore they think God will not receive ſuch Monſters into his preſence: Oh, they ſay, though God take pleaſure in the life and ſalvation of others, yet he will not ſurely do ſo to me: But O this Text, ſhould be ſweeter then the honey or honey comb to thee; God ſaith, As he liveth, he delighteth not in thy damnation: Art thou therefore weary of thy ſins? doeſt thou renounce thy luſts? Then be not afraid to come, Thoſe that come to him, he will in no ways caſt off: God ſaith, Why will ye dye, O houſe of Iſrael? Do thou turn the Text, and ſay, Why ſhall I dye, O God of Iſrael? ſet this Scripture againſt Hell, Devil, and all accuſations of conſcience, God doth not delight to bruiſe and break thee with thoſe many temptations, that are worſe then death it ſelf.
Uſe 4. Of direction unto Chriſtians, under all their miſeries and troubles, not to repine at God, but to blame and humble themſelves. The Jews here, had the Uſe 4.devouring ſword come upon them, which did cut them off father and ſon together; now they thought Gods ways were not equal herein: And thus Solomon, The wickedneſs or fooliſhneſs of a man, perverteth his own ways, and then his heart fretteth againſt the Lord, Prov. 19. 3. As God hath no pleaſure in the death of a man repenting; ſo neither in the troubles, calamities, and ſad afflictions he lieth under: He doth not afflict willingly; Were it not our rebellion and untowardneſs, we ſhould not have ſo many ſtripes and ſcourges from him: Oh this is an excellent way to humble our ſelves in the duſt; why ſhould a living man complain for the puniſhment of his ſins? Lam. 3.