One Hundred Select Sermons, New Testament · Sermon 43
SERMON XLIII.
1 Theſ. 5.3.
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.
It is the account which the Preacher Solomon gives us of the nature of Man, being corrupted now through his Fall, that he knows not his own time: But as the fiſhes that are taken in an evil net, and as the birds that are caught in the ſnare; ſo are the ſons of men ſnared in an evil time, when it falleth ſuddenly upon them, in Eccleſ. 9.12. And it is the cenſure which the Prophet Jeremy paſſes to the like purpoſe upon the ſame kind of perſons, That the Stork in the Heaven knows her appointed times, and the Turtle, and the Crane, and the Swallow obſerve the time of their coming; but my people know not the judgment of the Lord, Jer. 8.7. And this is alſo here ſignified to us in this Scripture which we have still before us, where the Apostle Paul making mention of the day of Chriſt's coming to Judgment, does repreſent it as a matter of ſurpriſal and diſappointment to the Sons of men: 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, &c. Which latter verſe eſpecially is that which is to be handled by us at this preſent time, as an inlargement and confirmation of the former, which we ſpake to the day before.
IN the Text it ſelf there are two General Parts conſiderable: The ſuppoſition and the inference. The ſuppoſition, that is of the ſin, to wit, ſecurity, in theſe words, When they ſay, Peace and ſafety. The inference, that's of the puniſhment, to wit, ſudden deſtruction, in theſe words, Then ſudden deſtruction cometh upon them, &c.
We begin with the firſt of theſe parts, viz. The ſuppoſition, as pointing out the ſin, which is ſecurity, in theſe words, When they ſay, Peace and ſafety. Where it is ſuppoſed and taken for granted, that there are ſome kind ofperſons in the world which do indeed ſpeak ſo, that ſay, Peace and ſafety, that is, which do conclude upon abſolute quite and freedom from evil as happening unto them: And ſo indeed there are wicked and carnal people, the Atheiſts and men of the world; this is that which they do commonly ſay, as is obſervable in them: And this is that which is here ſuppoſed of them, when we ſay, that they ſay it; this ſaying of theirs is to be taken in its full latitude, and that according to a threefold Explication: Firſt, They ſay it mentally, they ſay it in their minds. Secondly, They ſay it verbally, they ſay it in their mouths. Thirdly, They ſay it practically or really; they ſay it in their lives, and carriages, and converſations: All theſe manner of ways they ſay it.
Firſt, I ſay, they ſay it mentally; they ſay it in their minds. Worldly men, they do very much conclude and make account of their worldly proſperity, and of the continuance of it to themſelves. Their inward thought is, that their houſes ſhall continue for ever, and their dwelling-places to all generations, as the Pſalmiſt ſpeaks, Pſal. 49.11. And again, Pſal. 10.6. He hath ſaid in his heart, I ſhall not be moved, for I ſhall never be in adverſity. And ſo for Babylon, the Prophet Iſaiah expreſſes himſelf thus to her, Thou that art given to pleaſure, that dwelleſt careleſly, that ſayest in thine heart, I am, and none elſe beſides me: I ſhall not ſit as a widow, neither know the loſs of children, in Iſa. 47.8. There's a great deal of ſtrong preſumption upon the minds of many carnal people in this particular.
This, it is ſo much the more conſiderable, according to the aggravating circumſtances in which this ſecurity of theirs is in them, which are two eſpecially. Firſt, Notwithſtanding the greatneſs and multitude of their own abominations. Secondly, Notwithſtanding the nearneſs and eminency of God's Judgments: though they provoke God by their ſins, and though God threatens them with his Plagues, yea not only threatens them, but in ſome ſort falls upon them; yet they cry, Peace and ſafety for all that. This is that deſperate ſecurity and preſumption which is obſervable of us in the hearts of men. Thus in Deut. 29.19. There's mention made of ſuch a perſon who when he hears the curſes of the law, bleſſes himſelf in his heart, ſaying, I ſhall have peace, though I walk in the imagination of my heart, to add drunkenneſs to thirſt; that is, though he go on and continue in ſin, and add one wickedneſs to another; the accompliſhments to the deſires: yet for all this, that he ſhall do well enough, and no evil ſhall befal him notwithſtanding.
This ſecurity, it may be thus far accounted to us, for the Grounds of it from whence it does proceed.
Firſt, From a ſpirit of ignorance of God himſelf, and of his ways of proceeding; the men of the world, they have ſtrange thoughts and conceits of God, and ſo of the things which are done by him; Thou thoughteſt that I was altogether ſuch an one as thy ſelf, ſays the Lord to him there in the Pſalm. this is that which they think of him, and ſo are miſtaken in the ways of his Providence: Evil men underſtand not judgment, ſays Solomon. Prov. 28.5. And becauſe they do not underſtand it, they do not fear it; as they fear, where no fear is, becauſe they have a guilty conſcience; ſo they hope, where no hope is, becauſe they have a ſtupified conſcience, and a mind not exerciſed to diſcern betwixt good and evil.
Secondly, From a ſpirit of deluſion and miſconſtruction. Wicked men, they have many falſe reaſonings and arguings in them, which make them to ſpeak peace to themſelves, where there is no cauſe or ground for it: as to inſtance in one or two of them eſpecially amongſt the reſt.
Firſt, Their preſent freedom and exemption from puniſhment. They conſider, that they ſcape hitherto, and that God does not as yet take them to task, and deal with them for their wickedneſs, and therefore they think that they ſhall eſcape always, and that he will never deal with them at all, as it is in Eccleſ. 8.11. Becauſe ſentence againſt an evil-doer is not executed ſpeedily, therefore the heart of the ſsons of men are fully ſet in them to do evil.
Secondly, The eſcape of others whom they think to be as bad as themſelves; they think that ſuch and ſuch perſons they have peace and ſafety in their wickedneſs, and that therefore they ſhall have the like in theirs: Thus they incourage one another in an evil matter, as the Scripture ſpeaks.
Thirdly, The carnal refuges which they take up to themſelves; theſe are Grounds for this ſecurity to them; they think they ſhall have peace and ſafety, becauſe they are ſufficiently furniſhed and provided for the contrary, and eſpecially ſometimes from their own wickedneſs it ſelf: They think themſelves to be ſo much the ſafer, as they are ſo much the viler; and think they ſhall ſuffer nothing, becauſe indeed they can do any thing. This is that which the Scripture it ſelf does ſometimes take notice of in others, as Iſa 28.15. They ſaid, We have made a Covenant with death, and with hell we are at an agreement: when the overflowing ſcourge ſhall paſs thorow, it ſhall not come unto us: Why? upon what Conſideration? for we have made lies our refuge, and under falſhood we have hid our ſelves. But what ſays the Lord there to them in the very ſame Chapter, in the 17th and 18th verſes of it, Lay judgment to the line, and righteouſneſs to the plummet: and the hail ſhall ſweep away the refuge of lies, and the waters ſhall overflow the hiding-place: and your covenant with death ſhall be diſanulled and your agreement with hell ſhall not stand; when the overflowing ſcourge ſhall paſs thorow, then ſhall ye be trodden down by it. So again Pſal. 52.7. Lo, this is the manthat made not God his strength, but trusted in the abundance of his riches, and ſtrengthened himſelf in his wickedneſs: This is that which many people do; this makes them to ſay, Peace and ſafety many times, where they have no cauſe to ſay ſo. And that's the firſt Explication of this ſaying of it, which is mentally, they ſay it in their minds.
The ſecond is verbally, or orally, they ſay it with their mouths, that is, they do not only think it, but utter it, and ſpeak it out. This ſecurity, it does not only reſt in their hearts, but it breaks out at their lips; and they ſay it it not only to themſelves, but alſo to others. And this they do again to atwofold purpoſe: Firſt, In a way of triumph and vain exultation, they ſay it, that is, they ſay it vanntingly and boaſtingly, and in ſelf-applauſe. And ſecondly, In a way of flattery, and ſoothing, and daubing of others; they ſay it, that is, they ſay corruptingly, and inticingly, and in order to ſeducement. Each of theſe ways do they ſay it, as to this outward expreſſion in words.
Firſt, I ſay, in a way of triumph, and ſelf-applauſe, and vain exultation. We ſhall hear ſuch ſpeeches as theſe are from divers people in ſuch a way as this, as boaſting and glorying in the proſperity of their ſinful courſes; that though they have been thus and thus wicked, yet they never as yet found any evil or inconvenience in it, but rather the contrary; but that the worſe and viler they have been, ſo much the better and happier it has been with them. Thus it was with the people in Jeremiah, Chap. 44.17. When we burnt incenſe to the Queen of Heaven, and poured out drinkofferings to her, we had then plenty of victuals, and were well, and ſaw no evil.
Secondly, In a way of flattery, and corrupting of others. This is eſpecially obſerved and taken notice of in ſeducers and falſe-teachers, as in Jer. 6.13. From the Prophet unto the Priest, every one dealeth fal…ly: they have healed alſo the hurt of the daughter of my people ſlightly, ſaying, Peace, peace, when there was no peace. And ſo likewiſe Ezek. 13.9, 10. Mine hand ſhall be upon the prophets that ſee vanity and that divine lies; becauſe, even becauſe they have ſeduced my people, ſaying, Peace, peace, and there was no peace. Now abundance of ſuch ſayers as theſe there are in the world, which firſt of all ſpeak peace to themſelves, and put away far from themſelves the evil day, as the Prophet Amos ſpeaks; and then conſequently ſpeak peace to others, and ſo indeavour to put it far away from them alſo, who not only boaſt of it, but alſo proclaim it, and propagate it to all they can; and accordingly they ſcoff at all hints and intimations of the contrary; and the word of God it ſelf, it is a by word and reproach unto them; they cannot indure it: They abhor judgment, and pervert equity; yet will they lean upon the Lord and ſay, Is not the Lord amongst us? none evil ſhall come upon us, as the Prophet Micah compains of them, Chap. 3.11. And that's alſo the ſecond Explication, which is verbally; they ſay it with their mouths.
The third is practically, or really; they ſay it in their lives, and carriages, and converſations: The behaviour of worldly perſons is ſuch, as by which they do declare that great ſecurity which is in their hearts. This is another thing which the Scripture alſo does ſometimes take notice of, and there are two inſtances of it to this purpoſe; the one is in the days before the Flood, Mat. 24.38. They were then eating, and drinking, and marrying, and giving in marriage, till the flood came and ſwept them away: The other is in the condition of Sodom, and in the days of Lot, Luk. 17.28. Where 'tis ſaid, they eat and drank, and bought and ſold, and planted and builded, till it rained fire and brimſtone from heaven, &c. Where thoſe actions, whether natural or civil, are not ſimply condemn'd in themſelves, but in the carriage and managing of them, which was with much ſecurity and carnal confidence, and a promiſing of themſelves a great deal of happineſs and contentment for time to come in their preſent unrighteouſneſs. This was that which was remarkable in them, for which they were condemned as alſo in many other places. And thus have we ſeen in what ſenſe it is here expreſt; they ſhall ſay, Peace and ſafety, whether mentally, they ſhall ſay it in their minds, or verbally, they ſhall ſay it with their lips, or practically, they ſhall ſay it in their lives, and in their carriages: All theſe ways do they ſay it.
But who are they which do thus indeed ſay it Why does not the Apoſtle name them, which it is to be thought he might have done, but rather expreſſes them to us thus imperſonally? There's a threefold account which may be given hereof unto us. Firſt, They were ſo wretched, they did not deſerveit. Secondly, They were ſo many, they did not admit it. Thirdly, They were ſo manifeſt, they did not need it.
Firſt, They were ſo vile, and wicked, and wretched, as that they did not deſerve to be named: As there are ſome ſins which are not to be named in regard of the heinouſneſs of them, Peccata nonnominanda; ſo there are ſome ſinners, which in ſome caſes are not to be named neither, in regard of the odiouſneſs of them; Peccatores non nominandi; and ſuch were theſe here aim'd at in the Text. Theſe Atheists and preſumptuous perſons, which in the circumſtance wherein they were, cry'd out, Peace and ſafety: They were ſuch as did not deſerve ſo much as naming, as the Pſalmist ſpeaks of Idolaters, that he would not take up their names into his lips, Pſal. 16.4. So neither woud St. Paul here, the names of ſuch as theſe, but leaves them rather to be gueſtat, eſpecially becauſe ſuch as they might have been offenſive; it might have carried the greater ſcandal and offence with it, and ſo have had the greater miſchief and inconvenience following upon it; they were ſo vile, and wicked, and wretched, they did not deſerve it: that's the firſt.
Secondly, They were ſo many, and numerous, and abounding, they did not admit it: If the Apoſtle ſhould have begun once to have named, he ſhould not have known where to have ſtop'd or ſtaid, they did ſo much increaſe. This is another thing which is conſiderable in it, and it is matter of great mourning and lamentation, that ſo it is; that thoſe who are good, and gracious, and ſpiritual, and watchfulChriſtians, they are ſo few, that a child may number them to ſpeak in the words of the Prphet, Help, Lord, for the godly man ceaſeth, for the faithful fail from the children of men: Bnt thoſe who are naught, and carnal, and ſecure, and preſumptuous perſons, they are ſo many, that they cannot be ſummed or reckoned up, not named, becauſe they are ſo numerous; they do not admit it, as uncapable of it: And that's the ſecond.
Thirdly, They were ſo manifeſt, they did not need it. What ſhould the Apoſtle Paul need to name them, who did in a manner name themſelves? Thus did wicked and ungodly men then, and thus do they ſtill; they are obvious to every eye, which may very eaſily take notice of them. Atheiſts and profane perſons, ſuch as make a mock of ſin, and a ſcoff of judgment, they are ſuch commonly as are no flinchers, which do not hide or conceal themſelves at all, but do diſcover themſelves abundantly; as the Prophet Iſaiah ſometimes expreſſes himſelf about them; ſo it may be very well ſaid of them,That the ſhew of their countenance doth witneſs againſt them, and they declare their ſin as Sodom, they hide it not, Iſa. 39. We cannot ſtir, go out of door, but we ſee them; we cannot paſs along the ſtreets but we hear them; they cauſe their voice to be heard in every paſſage and corner of them. Peace and ſafety is that which we commonly hear from every mouth, and that in the corruptions of the greateſt danger and hazard that may be; they ſay it, that is, they ſay it indefinitely.
The uſe which we are to make of this Obſervation, is from hence ſo much the more carefully to take heed of this diſpoſition; and ſeeing ſo many beſides are ſubject to it, to beware leſt we our ſelves be not guilty of it, for it is a cathing, and a contagious diſtemper. People commonly are not more prone and inclinable to ſin it ſelf, than they are to ſecurity in it; not more prone to commit iniquity, than they are to ſay peace and ſafety when they have ſo committed it; and indeed this is oftentimes the conſequent and effect of ſin it ſelf, eſpecially of ſome ſins amongſt the reſt, that they do very much harden and ſtupifie the minds of thoſe that are given to them, which therefore calls for the greater care and caution to be exerciſed by us; ſo that counſel of our bleſſed Saviour ſhould the more effectually prevail with us, Luk. 21.34. Take heed therefore, leſt your hearts be overcharged with ſurfeiting and drunkenneſs, &c and ſo that day overtake you unawares. And ſo now I have done with the firſt General Part of the Text, which is the ſuppoſition, namely, of the former, as it is expreſt in theſe word, When they ſhall ſay, Peace and ſafety.
The ſecond is the inference, namely, of the puniſhment; and that's in theſe words, Then ſudden deſtruction cometh upon them, as travail upon a woman with child, and they ſhall not eſcape. Which paſſage may be looked upon by us two manner of ways: Either, firſt of all ſimply and abſolutely, as it lyes in it ſelf: Or, ſecondly, Relatively and Comparatively, as it carries a dependance upon that which went before.
Firſt, To look upon it in its ſimple and abſolute Conſideration. Wherein again we have two branches more: Firſt, The condition it ſelf, or puniſhment mentioned. Secondly, The amplification, or aggravation of this puniſhment and condition. The condition or puniſhment mentioned; that's expreſt in the word deſtruction. The amplification of this puniſhment and condition; that's expreſt in theſe words, It cometh upon them, as travail upon a woman with child, and they ſhall not eſcape it.
Firſt, For the condition or puniſhment it ſelf, which is here threatned to ſuch kind of perſons, which were before mentioned; it is ſignified to be destruction, foreign. This is a very terrible word, and we may look upon it as it here lies in the Text, according to a threefold Gradation: Firſt, In its Negative conception. Secondly, In its Poſitive. And thirdly, In its Superlative. This word deſtruction as it is here mentioned, carries each of theſe intimations with it.
Firſt, It has its Negative acception. It is deſtruction, it is not peace and ſafety: It was peace and ſafety which thoſe ſecure and preſumptuous perſons before ſpoken of promiſed to themſelves, and pleaſed themſelves in the thoughts of, but there's no ſuch thing happens to them, and ſo it is a fruſtration and diſappointment. This is the lot and condition all along of wicked men, that they have that leaſt of all, which they moſt of all look for; they are cut ſhort both of their deſires and expectations, which do fail and come to nought.
The reaſon of it is this, becauſe they go upon an ill ground and foundation; where the foundation is but weak, the building which is raiſed upon it muſt needs ſink, and fall to the ground. Now thus are the hopes and expectations of all wicked perſons, whiles they ſay peace and ſafety; they are upon a weak and falſe bottom, and ground, which they proceed upon; and that is fancy, and lust, and humor, and ſuch things as theſe, and what can follow upon ſuch proceedings as theſe, but even miſcarriage and diſappointment it ſelf; the hope of the Hypocrite ſhall periſh.
This is good to be taken notice of by us, as a check upon all ſuch extravagances as thoſe are; to reſtrain and keep men within the bounds of majeſty, and holy Awfulneſs; that they may not be too full of confidence and vain expectations, as they are ſometimes ſubject to be, which there is nothing does ſo much cure them of, as experience and ſenſe of that which is otherwiſe, as it is here declared to be in this Scripture. They ſaid peace and ſafety, and behold no ſuch matter, it is deſtruction: That's the firſt acception of it, in the Negative, what it was not.
But ſecondly, Here's alſo the Poſitive, what it was and that was the quite contrary and oppoſite hereunto; it was ſo far from being peace and ſafety, as that inſtead of it, it was affliction and trouble: God does not content himſelf only to diſappoint wicked men of their hopes, and of the of the good which they expected, but alſo to ſurprize them with fears, and the evils which they have not expected: Inſtead of peace, to follow them with horror; and inſtead of ſafety, to expoſe them to danger; not only to puniſh them with the puniſhment of loſs, but with puniſhment of ſenſe: They wait for light, but behold obſcurity; for brightneſs, but they walk in darkneſs, Iſa. 59.9. Their ſorrows ſhall be multiplied that haſten after other gods, Pſal. 16. Ways of wickedneſs, are ways of affliction to ſuch perſons as walk in them, ſo far are they from peace and ſafety.
But thirdly, That's not all; here's the Superlative ſenſe alſo, which is conſiderable of us; and that is dectruction and abſolute ruine, which carries it further yet for the compleating of the puniſhment of ſuch perſons; they are not only diſappointed of that peace and ſafety which they expected; nor they are not only exerciſed with that affliction which is quite contrary thereunto, but they are moreover abſolutely deſtroyed and brought to nought: Ʋpon the wicked God ſhall rain ſnares, fire and brimstone, and an horribla tempeſt: this ſhall be the portion of their cup, Pſal. 11.6. Deſtruction, it is of two ſorts, and comes under a double Conſideration, either as temporal, or as Eternal; and each of them are here conſiderable, as the reward of wicked men, both one and t'other.
Firſt, For Temporal deſtruction; they have oftentimes a great ſhare in this, as it reſpects this preſent world: God does oftentimes bring ſtrange judgments and calamities upon them, and therefore Job puts that queſtion: Is there not deſtruction to the wicked, and a strange puniſhment to the workers of iniquity? Is there not? that is, indeed there is; it is a queſtion that carries a ſtrong aſſertion and aſſeveration with it; there are many perſons who by their diſſolute courſes do bring outward ruin and miſery upon themſelves, and do undo themſelves as to this preſent world.
But ſecondly, As for Eternal destruction; this does (to be ſure) more eſpecially fall upon them, as moſt proper to them. Deſtruction, that is, damnation, and the puniſhment of body and ſoul for ever in Hell. This is that which here ſeems more eſpecially to be intended in the Text, though the other is not excluded; becauſe the Apoſtle here ſpeaks more particularly of the day of the Lord, that is, as I have already ſhewn, and of the day of judgment, with the conſequents of it. Now this is that which in that day ſhall be inflicted upon ſuch kind of people; The wicked ſhall be turned into hell, and all the nations that forget God, Pſal. 9.17. This is the ſentence which Chriſt ſhall paſs upon them, when he ſits upon his Throne of Judgment, Depart from me ye curſed into everlaſting fire, prepared for the devil and his angels, Matth. 25.41. And accordingly it is there ſaid, that they ſhall go away into everlaſting puniſhment, ver. 46 of the ſame Chapter. And 2 Theſ. 1.9. Who ſhall be puniſhed with everlaſting deſtruction, from the preſence of the Lord, and from the glory of his power. And thus much of the condition it ſelf, or puniſhment mentioned in the word deſtruction, which we have conſidered three manner of ways, in its Negative ſenſe, in its Poſitive, and in its Superlative.
The ſecond is the amplification, or aggravation of this condition, which is conſiderable in three things more: Firſt, In the ſuddenneſs of it. Secondly, In the vehemency of it. And thirdly, In the unavoidableneſs, each of which are illuſtrated from a very proper and ſignificant ſimilitude of travail upon a woman with child, as moſt lively expreſſing it.
We begin with the firſt aggravation, and that is the ſuddenneſs or ſpeedineſs of it; it is ſudden deſtruction, foreign; this agrees very well with the reſemblance which we had before in the verſe immediately preceeding; where it was ſaid, The day of the Lord ſo cometh, as a thief in the night. A thief, he comes on the ſudden, before people are aware of him; and ſo does alſo this deſtruction here mentioned, it is a ſurprizal, and takes them on the ſudden. Therefore it is again alſo very fitly compared and reſembled to travail of a woman with child, which comes on the ſudden, whereby the party her ſelf does not think of it, or imagine it will come; whiles ſhe is minding other things, her travail ſurprizes her.
This, at the firſt apprehenſion may ſeem to be ſomewhat otherwiſe; for a woman in travail has a great deal of warning given her before her travail comes, in the expectation of ſo many months going before, which is ſo eminent, as that it is emphatically call'd ſo, the time in which ſhe looks: Therefore it is not an abſolute ſurprize, for ſhe expects it, and makes account of it, and calls it her reckoning, but yet it is ſaid to be ſudden for all that; and that in this Conſideration.
Firſt, Becauſe though the time it ſelf be fixt and determin'd, yet ſhe for her particular may miſtake in the determination of that time; ſhe may carry it either nearer or further off than ſhe ſhould, or than it is; and ſo when it comes, it comes on the ſudden, becauſe ſhe is not certainly adviſed of the coming of it.
Secondly, Though the time in General might be gueſt at, yet the particular moment and inſtant is uncertain; it comes on a ſudden ſo, namely, as to the direct hour and preſent ſeaſon of it.
Thirdly, Though it may be certain regularly, yet it is very uncertain accidentally; becauſe there are many abortions, and miſchances, and miſcarriages which in ſuch caſes ſhe is ſubject unto. And thus is it anſwerable in this buſineſs whereof we now ſpeak, as to the judgment of wicked men; it may be very well ſaid to be ſudden deſtruction, even as travail upon a woman with child; becauſe though they have many warnings and admonitions of it afore-hand, yet they themſelves do not ordinarily ſo obſerve them, or take notice of them. And though they cannot but make account of the thing it ſelf, yet the particular time and inſtant of it (as in the other) is unknown unto them: God ſhall ſhoot at them with an arrow, and ſuddenly ſhall they be wounded, Pſal. 64.7.
There are two things eſpecially, which do make up the ſuddenneſs of Gods Judgment to wicked men; the one is in the carriage and proceeding of the thing it ſelf; and the other is in reference to their minds and apprehenſions concerning it: It is ſudden deſtruction in both theſe regards.
Firſt, As to the thing it ſelf, it is oftentimes ſudden ſo: Foraſmuch as God does ſometimes haften it, and precipate it more than ordinary, and brings it ſooner than uſually he does, or otherwiſe he would. Why ſhouldſt thou dye before thy time? Ecclef. 7.17. So it is alſo ſhortned in ſome ſenſe for the reprobates ſake, to haſten their puniſhment for hereafter: The intolerable impudence, and abominable carriage of ſome wicked perſon, it does ſometimes haſten this Providential travail, and makes it to come ſooner than it would do: God's patience is ſo much abaſed by them, as that he can no longer indure them: He that being often reproved, hardneth his neck, ſhall ſuddenly be deſtroyed, and that without remedy, Prov. 29.1. And again, Deut. 32.34, 35. Is not this (ſaith the Lord) laid up in ſtore with me, and ſealed among my treaſures? To me belongeth vengeance and recompence, their foot ſhall ſlide in due time: for the day of their calamity is at hand, and the things that come upon them make haſte. And in 2 Pet. 2.1, 3. It is ſaid, that they bring upon themſelves ſwift deſtruction, that their judgment lingers not, and their damnation ſlumbers not, though they ſlumber themſelves. Thus it is ſudden deſtruction, as to the thing it ſelf, in regard of the carriage and proceeding of it.
But ſecondly, It is ſudden alſo in regard of their own minds and apprehenſions concerning it: The travail of a woman with child, is ſudden in the greateſt vigilancy and watchfulneſs about it: But ſhe may make it ſo much the ſuddener to her ſelf, as ſhe is mindleſs and regardleſs of it, and takes not care to provide for it; even ſo is it alſo here in this particular: God's Judgment, it is ſudden it ſelf oftentimes as he orders it; but it is ſo more eſpecially to wicked men, which are unprepared and unprovided for it: To ſuch as theſe it is ſudden judgment, and ſudden deſtruction. That's the firſt aggravation which is here conſiderable, to wit, the ſuddenneſs of it.
The ſecond is the vehemency or violence of it; that's in the word cometh, as we tranſlate it; but in the Greek it is foreign, which ſignifies properly, it ſtands over them, or ruſhes, and preſſes hard upon them; it comes with a full torrent and ſtream, in great force for the manner of its proceeding, as the travail of a woman with child, which has its pangs and its throws with it; even ſo does this deſtruction invade wicked men.
The third and laſt is the unavoidableneſs of it; and they ſhall not eſcape, foreign. There are two ways eſpecially for the eſcaping of any evil or calamity; the one is by way of privation, that it may not be at all; and ſo to eſcape it, is to divert it: the other is by way of removal, that it may not continue there where it is; and ſo to eſcape it, is to expel it, and to drive it away. Now each of theſe ways of eſcape are here ſignified to be denied to ſuch perſons as theſe were: There ſhall ſudden deſtruction come upon them, and they ſhall not eſcape it, that is, they ſhall not obſtruct it, or hinder it that it may not be; and there ſhall ſudden deſtruction come upon them, and they ſhall not eſcape it, that is, they ſhall not remove it, or take it off there where it comes. Both of theſe are here intimated to us, whiles it is ſaid, That they ſhall not eſcape: As to keep ſtill cloſe to the compariſon or ſimilitude which we have here in the Text, of the travailing of a woman with child. A woman in ſuch a caſe as that is, ſhe cannot prevent her travail, that it ſhould not come; nor ſhe cannot put away her travail at ſuch a time as it does come; no more ſhall wicked perſons be able to do with this destruction from God, which is here threatned to them: They ſhall not eſcape it to divert it, nor they ſhall not eſcape it to remove it; it ſhall come whether they will or no, and it ſhall continue whether they will or no likewiſe.
Firſt, I ſay, It ſhall come and ſeize upon them whether they will or no; they ſhall not be able to divert it, or eſcape it ſo. Judgment, it will be ſure to come at laſt, after all the preſent delays and procraſtinations of it; as we have it expreſt unto us concerning Babylon, Iſa. 47.11. Therefore evil ſhall come upon thee, and thou ſhalt not know from whence it ariſeth; and miſchief ſhall fall upon thee, and thou ſhalt not be able to put it off: and deſolation ſhall come upon thee ſuddenly, which thou ſhalt not know.
The reaſon of it is this, Becauſe wicked and ungodly perſons, they carry the Cauſes of their own ruine and deſtruction within themſelves; which when they are perfected, and come to an head, they then break forth and ſhew themſelves, and not uſually before: As when the child in the womb is complete, and come to maturity, then the travail it comes, and not before, in a regular way; even ſo is it alſo with the Judgments of God, till they are firſt ripened, they do not come; and when they are once ripened, they do come, and there's no hindring of the coming of them. What's that which ripens Judgment? namely, ſins, and the accompliſhment thereof; when that is once gathered to an head, and come to the higheſt extremity, then judgment cannot be very far behind, but does neceſſarily and infallibly follow upon it.
Secondly, It ſhall come and ſtay with them, whether they will or no; they ſhall not be able to remove it: when judgment once comes, it comes irreſiſtibly, and there is no eſcaping it, in putting it by; where God begins, he will make an end, or rather he will never make an end, but proceed and go on ſtill without any intermiſſion; there's no Redemption from Hell, where people once come into it; there's the worm that never dyes, and the fire that never goes out, as the Scripture expreſſes it, Thou ſhalt by no means come out thence, till thou haſt paid the utmoſt farthing, that is, indeed never at all, as our Saviour himſelf tells us, in Matth. 5.26. And ſo much may ſuffice to have ſpoken of this ſecond General Part of the Text, to wit, the Inference, as it may be looked upon by us in its ſimple and abſolute Conſideration, as it lyes in it ſelf. Wherein we have had two diſtinct branches: Firſt, The puniſhment it ſelf here mentioned, and that is deſtruction. Secondly, The amplification, or aggravation of this puniſhment, in three particulars more, as ſudden, as vehement, as unavoidable.
Now ſecondly, We may look upon it further in its connexion with the paſſage foregoing in the beginning of the verſe, When they ſay, Peace and ſafety, then ſudden deſtruction cometh, &c. Which connexion as it here lyes in the Text, ſeems to carry a threefold force or Emphaſis with it. Firſt, An Emphaſis of conſistency, When they ſhall ſay, &c. that is, though they ſhall ſay; their deſtruction is compatible with their ſecurity. Secondly, An Emphaſis of Canſality, When they ſhall ſay, then, &c. then deſtruction comes upon them, from them ſecurity. Thirdly, An Emphaſis of Concomitancy and Prognoſtication, When they ſhall ſay. &c. then, &c. that is, deſtruction is foretold by their ſecurity.
Firſt, This when and then, it carries with it an Emphaſis of Conſiſtency, When they ſhall ſay, peace and ſafety, then there cometh ſudden destruction: Their deſtruction is compatible with their ſecurity, and agreeing well to it; though they be ſecure, yet they ſhall be deſtroyed: there's that implied in it. Wicked men are never the further off from deſtruction, becauſethey think they are: we may take notice of that. And this the Scripture it ſelf ſignifies to us in the place above mentioned, as in Iſa. 28.18, 19. Where they had ſaid, they had made a Covenant with death, and with hell they were at an agreement; it is ſaid, That their covenant with death ſhould be diſannull'd, and their agreement with hell ſhould not ſtand: for the bed is ſhorter than that a man can ſtretch himſelf upon it, and the covering narrower than that he can wrap himſelf in it; that is, all their refuges and vain hopes ſhould prove defective and inſufficient for them. And ſo for Babylon, that lived careleſly, and ſaid, She ſhould ſee no evil: It is there threatned to her, that evil ſhould come upon her in its perfection, and ſo it ſhall do upon the wicked.
Therefore let none pleaſe themſelves in ſuch thoughts as theſe are; men are commonly apt to think that it will be ſo as they would have it to be, and to cut out their conditions according to the frame and model of their own apprehenſion. But this is no good rule for them, whereby to walk, or to conclude in this particular: mens conceits are no meaſures of their conditions, which may even then be very ſad and miſerable, when others have the fairſt hopes and opinions of them that may be, as experience does daily evidence to them. And that's the firſt Emphaſis here conſiderable, to wit, an Emphaſis of Conſiſtency, When they ſay, then, &c. that is, though they ſay, yet, &c. it is agreeable to it.
Secondly, It has an Emphaſis of Cauſatity, When they ſay, Peace and ſafety, then cometh ſudden deſtruction, &c. that is, becauſe they ſay peace and ſafety, therefore ſudden destruction cometh upon them, &c. Destrnction, it arifes from ſecurity: The more that any are given to ſecurity, the more expoſed are they to ruine; there are none that are ſooner deſtroyed than ſecure and preſumptuous perſons: and there's a twofold Ground for it, which may here be taken notice of by us; the one is on Gods part, as being from hence more provoked; and the other is on their own part, as being from hence more neglected.
Firſt, It holds on Gods part, as who from hence is ſo much the more provoked; the greater that at any time is the provocation, the nearer and certainer is the deſtruction, which is the effect and conſequent of God's Wrath and Indignation. Now ſecurity, that does provoke God after a more ſpecial manner, when people to all their other ſins which they have been guilty of in the Preſence of God, ſhall moreover add their ſecurity and preſumption of their eſcape of puniſhment, it does add ſo much the more to guilt and iniquity in them, becauſe it is in a ſort a treſpaſs both upon God's Juſtice and Truth, which ſeems to be denied in it; his Juſtice as to the puniſhing of ſin, and his Truth as to the threatning of it.
Secondly, It holds alſo on their part, as who are from hence more neglected. Where there's fear at any time of any evil, there is anſwerable care for the prevention of it, and keeping it off; but where there's ſecurity, there this care is laid aſide; and where there is not care to prevent evil, there is conſequently a falling into it: A prudent man forſeeth the evil, and hideth himſelf: but the ſimple paſs on, and are puniſhed Prov. 22.3. So Prov. 14.16. A wiſe man fearth and departeth from evil: but the fool rageth, and is confident. And again, Prov. 28.14. Happy is the man that feareth always: but he that hardneth his heart, ſhall fall into miſchief. Which agrees alſo with that of the Apoſtle, Rom. 2.5. Who after thy hardneſs and impenitent heart, treaſureſt up to thy ſelf wrath againſt the day of wrath, and the revelation of the righteous judgment of God. And this is the Emphaſis of Cauſality.
The third is an Emphaſis of Concomitancy, or Prognoſtication, When they ſay, Peace and ſafety, then ſudden destruction oometh, &c. that is, from the time that they ſay ſo, it thus happens; the former, it is a forerunner of the latter, and a manifeſt ſign and ſomptom of it, from whence ye may conclude it. When ye obſerve people to be full of the greateſt. ſecurity, they are then neareſt the greateſt ruine. Preſumption, it is the harbinger of deſtruction. This is that which is here intimated to us in this connexion which we have now before us. We have a proof of it in divers inſtances and examples in the old world, in reference to the Deluge. In the Sodomites, in reference to their deſtruction with fire and brimſtone from Heaven. In the Egyptians, in reference to their overthrow and deſtruction in the Red Sea; and ſo it ſhall likewiſe be with wicked men, in reference to the day of judgment and deſtruction; then when they leaſt fear it, it ſhall then moſt of all apprehend them, and ſeize upon them. Nebuchadnezzar, whiles he was in his pomp and glory, and greateſt triumph, and boafted of his great proſperity: Is not this great Babel that I have built, &c. It is ſaid, that whiles the word was in his mouth, there fell a voice from heaven, threatning him, and declaring God's Judgment upon him, Dan. 4.31. So Belſhazzar, whiles he was in the midſt of his cups, drinking, and ſwilling, and carouſing, and little thought of any evil near unto him; it is ſaid, that in the very ſame hour there came forth an hand-writing againſt him, with Mene Tekel, &c. Dan. 5.5. And ſo it alſo happens ſometimes to many others beſides: their confidence it beſpeaks their undoing.
The reaſon of it is this, Becauſe God loves to croſs and thwart the pride of man, and to make him know that he is at his diſpoſal, who has all events in his own hand; God will humble men by diſappointing them, and by ſhowing them, that they are dependent upon himſelf.
And then beſides this ſecurity, it makes men to venture ſo much the more upon ſin, yea indeed does argue ſin to have the greater and deeper rooting in the heart, which while it has ſo, Destruction cannot be very far off, as to the coming of it.
All theſe things laid together, ſerve to awaken men out of this diſtemper which hath ſeized upon them, and never more than in theſe preſent days in which we live; Wherein as people were never more wicked, and ſo from thence lyable to deſtruction, ſo indeed they were never more ſecure, and from thence in danger of deſtruction. Well, let us take heed of it, and look to it; take heed of abuſing Gods patience, and compaſſion, and forbearance, and deſpiſing of the riches of his Goodneſs and Mercy to thee, which ſhould rather lead thee to repentance, and not (as men ſometimes make it) confirm them ſo much the more in ſin; for though God be long-ſuffering, yet he will not be always ſuffering; there will a time of reckoning and judgment come at laſt, and that to purpoſe: the longer that puniſhment is a-coming, the heavier will it be when it comes; and leaſurable correction ſhall be turn'dinto ſudden deſtruction, and ſuch as there ſhall be no avoiding or eſcaping from it.
It is no matter what men may be for the preſent, and for ſuch a particular time and ſeaſon, which has no fixedneſs or certainty in it. We know how the greateſt Tempeſts and Storms that are upon the Sea, they are ſometimes uſher'd in with the great Calmes going before them; and ſo it happens ſometimes to be as to God's Providences and Judgments in the world; he may here proceed from one extremity to another, and make the greateſt proſperity to conclude in the greateſt miſery, that ſo none may abſolutely promiſe themſelves Peace or ſafety in any eſtate or condition whatſoever, which is full of uncertainty; ſurely our peace and ſafety lyes not in any condition here below, or the preſent happineſs and proſperity of it; but in our peace made with God in Chriſt, and the aſſurance of his peace towards us; where itis otherwiſe, we are in danger and hazard, and jeopardy every hour, and never more near indeed unto danger, than when we think our ſelves fartheſt from it: For (as it is here expreſt in the Text which I have now diſptcht) when they ſhall ſay, Peace and ſafety, then ſudden deſtruction comes upon them, at travail upon a woman with child, and they ſhall not eſcape.