The Plain Doctrine of the Justification of a Sinner in the Sight of God, Sermon 24
Gods Juſtice in a Sinners Juſtification.
THE FOUR AND TWENTIETH SERMON
ON
Rom. 3.25, 26.
That he might be juſt, and the Juſtifier, &c.
NOT onelyonly the exact Truth of God, Doct. 1 or the abundance of his Grace, but alſo his ſtrict juſtice, do concur and act in the juſtification of a ſinner in the ſight of God.
Uſe 2. The vile nature of ſin diſcovered.That wee ſhould hereby learn to know the vile nature of ſin, and to judge aright of it, which very few are acquainted withall. Which evidently appears, both by their ſecurity when they have committed it, their cloaks and colors to hide it, and their boldneſſe in committing of it, none of which would ever bee, if they did underſtand what it is. Now a ſure way to diſcover it, and to remove and ſcatter all miſtakes about it, and to digeſt well this principle, that no ſin can ever bee pardoned, but the courſe of Divine juſtice muſt certainly and neceſſarily paſs upon it, as ſurely as God is God, that is, as ſurely as God is juſt and righteous: which if hee ſhould ceaſe to bee, or but abate of it in any one act, hee ſhould ceaſe to be God, Rom. 3.5, 6. If God bee unrighteous, how then ſhall hee judge the World? that is, hee cannot poſſibly bee Judge of it, if hee ſhould paſs by any one ſin unpuniſhed. The day of judgement is called, Rom. 2.5. The day of the Revelation of the righteous judgements of God; Therefore no unrighteous ſentence can paſs from him. But its unrighteous to ſuffer any ſin to go unpuniſhed, though in reſpect of temporal puniſhments, God deals variouſly, as his wiſdome diſpoſes, yet hee is ever juſt, which then hee will clear to all the world, Rom. 2.2. Wee know, that the judgement of God is according unto truth, that is, as hee cannot bee deceived by any colour or pretence to hide any ſin; ſo neither will hee paſs any falſe ſentence upon any action, that is to bee judged, not according to appearance, but according unto truth: nor will hee deal partially about it, for then hee ſhould not bee the God of truth; and verſ. 6, 7, 8, 9. Hee ſhall render unto every man according to his works; that is, the nature of diſtributive juſtice: if any thing bee abated of this, or leſſened, or if there ſhould bee any exception, the nature and eſſence of juſtice ſhould bee violated, and ſo alſo the very being of God ſhould ceaſe: beſides, God being a holy God, doth hate ſin, according to his infinite holineſſe, infinitely. God hates nothing in the world, but ſin, therefore all the infinite hatred of God is ſpent upon ſin alone. Now what a thing is that, that an infinite divine hatred, like a mighty undivided ſtream, ſhould with all its united forces and inundations, and deteſtation, run forceably and irreſiſtably upon every ſin, how ſmall ſoever? as vain thoughts, Prov. 15.26. and fooliſh talking, wanton glances of the eies, and the very ſecret luſts of the heart. Mince and extenuate your ſins as much as you will, yet the Lord hates every ſin as ſin, and therefore cannot chooſe but puniſh every ſin, little or great, according to the deſert of it, and if God ſhould hate ſin leſs than hee doth, hee ſhould ceaſe to bee God.
Queſt. How may that bee cleared?
Anſw. Why, if God did not hate ſin infinitely, he ſhould not bee infinitely holy, and wee ſay truely, that a thing cannot bee more or leſs infinite: whatſoever is infinite, it remains ſo to eternity; if it ſhould bee a degree under that, it muſt be finite, for infinite holineſs, muſt needs bee accompanied with an infinite hatred of ſin. So if Gods holineſs or hatred of ſin, ſhould bee leſs than it is, it ſhould bee finite, and if infinite holineſs bee denyed to God, then his Godhead is denyed alſo. Let vile ſinners ponder this, that think and ſay many times, that Gods Miniſters ſpeak too harſhly of ſin, and hope that God is not ſo much offended, as they would make us beleeve, neither doth hee hate it ſo exceedingly.
Oh poor Creatures! beware of all ſuch thoughts, if God ſhould hate ſin leſs than hee doth, hee ſhould ceaſe to be God. Oh conſider the certainty of theſe things. I beſeech you, be convinced of this, that it is a groſs and dangerous errour, to conceive that Gods mercy is greater than his juſtice; and it proceeds from the ignorance of the divine nature; for whatſoever is in God is God, and all his attributes are infinite, and one infinite cannot bee greater than another; neither can one attribute bee contrary to another, nor exclude another, nor abate and overcome another; for how can God bee divided in himſelf? Gods mercy indeed hath a larger extent as being upon all his works, Pſal. 145.9. but his diſtributive juſtice reaches onelyonly to men and Angels, but in themſelves they are both infinite and equal.
Further, for more clear demonſtration of this, that Chriſt is ſet forth to bee a Propitiation for the remiſſion of the ſins of the Elect, conſider a place, Gal. 3.13. Chriſt was made a Curſe for us, there bee two things eſpecially obſervable; Firſt, That Chriſt is called a Curſe, not only that hee that is God over all was accurſed for the ſins of the Elect imputed; but a Curſe, that (being the abſtract) comprehends the confluence and collection of all the Curſes due to their ſins, none excepted: there is a curſe due to every ſin of every Elect ſoul, and they all meet upon Chriſt; But ſecondly, it was ſaid, hee was made a Curſe; by whom was hee made? but by God the Father? by the moſt loving Father, though the moſt loving and beloved Son, though hee did alwaies thoſe things that pleaſed him. Joh 8.29. Yet ſuch a Father made ſuch a Son to bee accurſt: that is, not onelyonly forſook him, ſo that for the time hee had no ſenſe of the preſence of Gods grace and favour towards him: but filled him brim-full (as it were) with the ſenſe of his fierce indignation due to his peoples ſins. What manner of Juſtice is this in God the Father (beloved in the Lord) that dealt thus with a holy Son, and ſuch a Son? whatſoever might ſtay the hand of Juſtice from proceeding againſt him, was found in Chriſt, yet nothing could prevail. I may adde that, Heb. 12.3. Conſider him that indured ſuch contradiction, &c. mark the words how emphatical, him, ſtanding in ſuch relation unto God, foreign, the Sufferer, the greateſt Sufferer; what did hee ſuffer? ſuch a contradiction, &c. ſuch an one as never was, there was never any parallel to it, and their contradiction was a counterfaction, and take this of God too, Luk. 22.53. the contradiction of men, and the malediction of God. Oh conſider him that ſuffered theſe things, reaſon with your ſelves about him, and ſay, Wherefore hath the Lord done this? as was ſpoken in the like caſe, Exod. 12.26. What means this ſervice, &c. wee muſt tell our children the meaning of the Sufferings of Chriſt, as the Jewes were to tell their children, the meaning of the Paſſeover.
Queſt. What evil is there in ſin that Divine Justice ſhould ſo purſue it, and that God cannot paſſe it by, except that Gods Juſtice doe proceed againſt it?
Anſ. Sin is extreamly oppoſite to the nature of God, Sin is oppoſite to Gods nature which is proved divers ways.and ſo is nothing in the world but ſin; of other things it is moſt true that is ſaid. Rom. 11.36. Of him, and through him, and for him, are all things, but it cannot be ſaid ſo of ſin, for hee is no cauſe of it, neither hath he any influence into it, Gal. 5.17. the Fleſh and Spirit in a Child of God are contrary one to another, that is, the regenerate and unregenerate part, but theſe are contraries remiſſe; but contraries in the higheſt degrees can never bee reconciled together, therefore the Apoſtle ſaith, 2 Cor. 6.14, 15. What fellowſhip hath righteouſneſſe? what communion hath light with darkneſſe, or what concord hath Chriſt with Belial? God is perfect righteouſneſſe and light, and in him is no darkneſſe at all, 1 Joh. 5. Sin is unrighteouſneſſe, and darkneſſe that hath no light in it, therefore what fellowſhip or communion can there be betwixt theſe? hee means none at all, it is againſt the nature and being of all things; now if there can be no communion, then no juſtification; for juſtification is part of a ſinners communion with God, therefore juſtification doth neceſſarily require puniſhment and ſatiſfaction; for without this the Law remains in force, and the Law is the ſtrength of ſin, 1 Cor. 15.56. and ſin in the full ſtrength of it, is ſtrongly oppoſite to God. And mark theſe places, Jam. 1.13. Job 34.10-13. Deut. 32.3.4. Moſes there calls for audience, and ſo doe I, and as he begins his ſpeech, ſo may I alſo ſay upon this occaſion, Give ear O heavens, and I will ſpeak; and hear O earth the words of my mouth, &c. Hee ſummons the unreaſonable Creatures to give attention to what he was about to ſpeak, and what was it? I will publiſh the name of the Lord, aſcribe yee greatneſſe to our God. Hee is the rock, his work is perfect, all his ways are judgement, a God of truth, and without iniquity, juſt and right is he: he proves God to be the Rock, and God of truth, or the true God, becauſe he is without iniquity, and all his works are without ſin; whence it follows, that if there were the leaſt ſin in God, or done by God, he could not then bee the Rock, his wayes would not bee perfect, nor could hee bee ſtiled juſt and right, or the God of truth. Hence it may bee thus reaſoned, That muſt needs bee extreamly evil, which if it were in the leaſt degree in God, would inſtantly take away his being. But ſuch an evil is ſin, &c. If there ſhould be ſuch a poyſon (ſaith a godly Divine) that if one drop of it ſhould fall into the Ocean, Mr. Burroughs.all the whole Ocean ſhould be in one moment poyſoned, or if one drop of it ſhould get into Heaven, that then preſently the Sun Moon, and Starres ſhould fall down, and be annihilated, you would ſay that this were a ſtrong, venemous poyſon; certainly if one drop of ſin ſhould get into God, the infinite being of God would inſtantly ceaſe to bee: the Sea, though large, is not infinite, the Heavens, Sun, Moon, and Starres, are not infinite, but ſin would diſanul the infinite being of God.
Obj. But why then doth not Sin deſtroy the being of the Creature in which it is?
Anſ. One ſin did deſtroy the Angels that ſinned, one ſin deſtroyed all Mankind, and though they are not quite annihilated, yet they are worſe than nothing, having loſt their firſt eſtate; yea Pſal. 39. every man in his beſt eſtate is altogether vanity, or rather all vanity; ſin deſtroys the life of God in men, and the Image of God, Hoſ. 13.9. Prov. 6.32. Sin deſtroys the ſoul, &c. and it ſeparates from God; if you ſeparate a branch from the root, it dyes, or if a Beam were ſeparated from the Sun, it would ſuddenly diſ-appear and dye, or come to nothing.
Queſt. How may it appear that ſin is oppoſite to the nature of God? This is a great matter to be cleared, and if we beleeve that there is a God, and ſuch a God as the Scripture deſcribes, then wee may know him by the contrary, Contraria juxta ſe poſita magis eluceſcunt.
Anſ. 1. Sin is wholly evil, and God is wholly good. God is light, in whom is no darkneſſe, 1 Joh. 1.5, 6. Gen. 6.7. Sin is darkneſſe without any light, Epheſ. 5.8. the ſame Apoſtle ſaith, Rom. 7.18. That in his fleſh there dwells no good thing; that is, in his corrupt nature. If wee doe conſider other things, ſuch as affliction, death, and the like, theſe have ſome good in them, and are the works of God; the Devil himſelf hath ſome good in him, for the Angelical nature is the good Creature of God; that therefore muſt needs bee extreamly bad, that is worſe than the Devil; ſo for Hell, we think it to be very bad, but that is kindled by the breath of God, Iſa. 30. laſt; but we cannot ſpeak ſo of ſin.
2 The workings of ſin doe prove it to be oppoſite to God. Rom. 8.7. The wiſdome of the fleſh, i. e. The beſt thing that is in an unregenerate man, &c. it is not only an enemy, but enmity; whatſoever is in the nature of enmity is found in fleſhly wiſdome: the fleſhly wiſe ones are the greateſt enemies to God; and though ſuch have goodly pretences oftentimes of the greateſt love of God, yet God accounts them to bee ſuch as hate him: hee looks upon ſinners under no other notion but as his deſperate enemies, that bear a deadly hatred againſt him. Thus you have it expreſt in the ſecond Commandement, I will viſit the ſins of them that hate me; you would account it a fearful accuſation to charge you with hatred of God, and yet it is ſo indeed, if you are in your natural eſtate, for the Lord terms you Haters of him, and he calls things by their right names: And the Apoſtle Paul ſpeaking of the Gentiles, Rom. 1.30. amongſt other vile things which hee chargeth them with, Hee ſaith they were haters of God; and hence it is that the Scripture frequently aſcribes that to wicked men, which argues the greateſt hatred, Iſa. 3.8. Their tongue and their doings are againſt the Lord to provoke the eyes of his glory: all that a ſinner ſpeaks or doth, is againſt the Lord: Hee ſtrives againſt God, Iſa. 45.8. Woe bee to him that ſtriveth against his Maker; hee fights againſt God, Job 15.25. hee ſtretcheth out his hand, and ſtrengtheneth himſelf againſt the Almighty. 1 Sam. 15.23. One would think it had been a very ſmall ſin that Saul committed in ſparing Agag, when hee had gone ſo farre in putting ſo many of the Amalekits to death, yet Samuel brands him to bee a Rebel in ſo doing, Rebellion is as the ſin of Witch-craft, &c. yea, there is never a ſinner but ſeeks to take away the being of God, or at leaſt to pull him out of his throne, Pſal. 14.1. The fool hath ſaid in his heart, there is no God; the fool there, is every unregenerate man, his ſaying there is no God, is his thought, that is, to take away his very being as farre as he is able; a wicked man is not only content that there ſhould bee no God, or wiſhes that there were no God (which is a monſtrous and horrid villany) but he concludes it peremptorily in himſelf there is no God, and walks accordingly: yea, and whereas Gods Throne ſhould be in the heart, he thruſts him out from thence, by ſuch godleſſe principles as this is. I might enlarge this, and clearly demonſtrate unto you, how that ſin overthrows all the Divine properties; his Mercy which it abuſes, his Juſtice which it denies, his Truth which it belyeth, his Holineſſe which it makes like it ſelf, &c. and the Lord may well complain of it, that he is preſſed under it, as a Cart that is full of ſheaves; yea, that he is broken with our whoriſh hearts departing from him, &c. Now let every ſoul that hears this, Judge impartially, how it can bee poſſible that the Lord of Hoſts, the King of glory, ſhould pardon them, that doe willingly harbour ſuch evident oppoſition againſt him; and all that you have heard, and much more may be ſaid to bee in every ſin, wherefore it cannot bee without violation of Gods Nature, that ſin ſhould paſſe unpuniſhed, or that no ſatisfaction at all ſhould be required by this Divine Juſtice for it: can Juſtice ceaſe to be juſt? then truth may bee turned into a lye, and holineſſe into wickedneſſe, and God may ceaſe to be God.
Briefly, though ſin be not infinite as God is, for then God could not overcome it; yet it is in ſome ſort infinite, in the malignity of it, the Apoſtle ſaith, Rom. 7.13. that it is foreign, that ſin by the Commandement might be exceeding ſinful; ſin can have no worſe name than it ſelf, if it could, the Apoſtle would have hit on it, but (ſaith hee) that ſin by the Commandement might bee Hyperbollically ſinful, and that by the Commandement which ſhould redreſſe it. Sin (I ſay) is in ſome ſort infinite, Sin in ſome ſort infinite.and that becauſe
1 It is committed againſt an infinite Majeſty; and as it is a greater evil to ſtrike a King, than to ſtrike a private perſon, ſo it muſt needs bee a high degree of villany to ſtrike at God.
2 It is boundleſſe, in cauſing ſin in the ſinner, and others alſo, Rom. 6.19. Yee have yeelded up your members to iniquity, there is no ſtop in ſin. It is ſaid of Jeroboam, that he ſinned, and made Iſrael to ſin.
3 It is boundleſſe in regard of the Sinners will, for it is contrary to the Will of God, 1 Pet. 4.2. and if the ſinner ſhould live ever, he would ſin ever.
4 It is in ſome ſort infinite, in regard of the miſchief which it doth, for it deprives us of an infinite good, of the love of God, and the ſenſe and comfort thereof, of communion with him, of the joyes of Heaven; and inſtead thereof brings infinite miſeries, The worm that dyeth not, the fire that is not quenched, Mar. 9.44, 46, 48.
Obj. Though God in the Scripture ſpeaks thus, yet this is but to skare us, wee hope that God will bee better than his word?
Anſ. If thou haſt as much Religion or honeſty as Balaam the falſe Prophet, thou wouldeſt ſay with him, Numb. 23.19. God is not as man that he ſhould lye, and can the God of truth ever ſpeak lyes? This is a flat denial of God, and a transforming of him into the likeneſſe of ſinful man. Rom. 3.4. Let God be true, and every man a lyar, &c. Now what a ſad conſideration is this, that a poor Creature muſt bee eternally miſerable, unleſſe that God ceaſe to bee God, and the Scripture ceaſe to be true? would you not judge him to bee in a miſerable condition, who is never likely to bee freed from tormenting pains, unleſſe the Sun falls from Heaven, and the frame of Heaven and Earth bee diſſolved; yet Luk. 16.17. It is eaſier for Heaven and Earth to paſſe away, &c. than God to ſpeak untruth. The Heavens and the Earth ſhall one day be burnt up, but the Word of God is ſetled for ever in Heaven, Pſal. 119.89.
Obj. 2. But though Gods Word be ſure, yet happily hee may change his mind in reſpect of ſome men and women in the world, and ſo we may ſpeed well enough.
Anſ. No, Job 23.13. hee is of one mind, and who can turn him? and what his ſoul deſireth, even that he doth, Pſal. 33.11. The counſel of the Lord ſtandeth for ever, and the thoughts of his heart to all generations: to make God mutable, is to make him no God, and is to charge him either with ignorance or error, which are the cauſes why men are changeable in their wayes: but theſe things are Atheiſtical, and inconſiſtent with the Nature of God; beſides, if the Lord ſhould deal otherwiſe with one ſinner than hee doth with another, then Gods wayes were not equal; contrary to that, Ezek. 18.29.
Obj. 3. Though God be not changed, yet I will bee changed, I will leave my ſins, and change my courſe, and then I hope I need fear nothing.
Anſ. It is true of ſome of Gods threatnings denounced in the Scripture, Jer. 18.6. that upon our repentance they ſhall not be accompliſhed, and it were happy for thee indeed, if thou wert changed both in heart and life; but let me ſay as the Prophet doth, Jer. 13.23. Can the Ethiopian change his skin, or the Leopard his ſpots? then may they who are accuſtomed to doe evil, learn to doe well. Thou goeſt on in a courſe of ſin, and a cuſtom thereof, and hardneſt thy heart in it, and this makes thy change unlikely; but grant thou couldſt change, yet it is not any change of thy courſe for the future, that can ſatisfie Juſtice for ſins paſt; as for example, Suppoſe a Bankrupt-Tenant ſhould be for many years behind with his Landlord, but at length turns a good husband, and payes his rent duely ever after, the Landlord may take it for part of payment, but he will alſo exact the old ſcores; ſo ſuppoſe thou ſhouldſt reform for the future (yet thou canſt not doe that perfectly neither) yet who ſhall pay thy old Scores, thy old Whoredoms and Thefts, thy old Lyes, Sabbath-breaking, Ale-houſe-haunting, Night-walking, &c. I ſay, who ſhall pay for theſe? So ſuppoſe a man hath long robbed his Neighbour, and now he robbs no more; this is ſomething; but he muſt ſatisfie the Law for old robbings, and ſo it is in the caſe we have in hand: Briefly, if thou hadſt committed but one ſmall ſin all thy life time, yet all poſſible reformation cannot ſatisfie juſtice for that, there being infinite evil in the leaſt ſin, and God requiring an infinite ſatisfaction.
Obj. 4. But how can God deny to ſhew mercy to his Creatures, and how can he pour out his anger for ever upon the work of his own hands?
Anſ. Iſa. 27.11. It is a people that have no underſtanding … therefore he that made them will have no mercy on them, and he that formed them will ſhew them no favour. [Yee have no underſtanding] as if he ſhould have ſaid, Yee have unmade, and undone your ſelves by your folly, wherefore I will not pitty you, as my Creatures; but if there were any validity in what this Objector ſaith, then the Devils might comfort themſelves, which are the Creatures of God as well as men, but of them, and all the wicked of the world is that verified, Prov. 16.4. God made all things for himſelf, and the wicked for the evil day.
Obj. 5. If I muſt be the everlaſting Object of Divine juſtice and vengeance for my ſin, I will bear it as well as I can.
Anſw. Now wretched creature, is it come to that paſs? doſt thou know what thou ſayeſt? know the Lyon by his paw? Cain ſaid, Gen. 4.13. My puniſhment is greater than I can bear. Proverbs 18.14. A wounded ſpirit who can bear? Remember how it was with Job, chapter 6.12. Is my ſtrength the ſtrength of ſtones? Again, Job 7.14, 15. My ſoul chuſeth ſtrangling, &c. And Hezekiah, Iſa. 38.13. I reckoned till morning, That as a Lion, ſo will he break all my bones, Pſal. 88.15. Heman ſaid, whilſt hee ſuffered the terrours of God, he was diſtracted. Job. 31.23. Deſtruction from the Almighty was a terror unto me, and by reaſon of his highneſſe I could not endure. Now theſe men that are laſt mentioned were precious Saints, and Servants of the Lord, that had a ſingular ſupport of divine grace, and yet they upon ſome leſſer manifeſtations of the terrors of God in this life, did thus expreſſe themſelves. But what is this in compariſon of the Sinners of Sion Iſa. 33.14, 15. what is this in compariſon of everlaſting burnings, everlaſting puniſhment, Matth. 25. and the laſt verſ. ſtreamings of brimſtone, chains of darkneſſe, everlaſting fire, &c. Matth. 25.41. the bottomeleſs pit, an everlaſting death, immortal mortality, according to that expreſſion, Rev. 9.6. they ſhall ſeek death, and ſhall not find it, they ſhall deſire to dye, and death ſhall flee from them: conſider but that expreſſion of everlaſting fire prepared for the Devil and his Angels, Matth. 25.41. the words are theſe, Then ſhall hee ſay alſo unto them on the left hand, depart from me yee curſed into everlaſting fire, prepared for the Devil and his Angels. Mark that word [prepared] it is ſpoken, as if the Almighty Wiſdome did deliberate, and as it were ſet down and deviſe all ſtinging and terrible ingredients, for a temper of greateſt torture to make up that dreadful fire wherein hee meant to torment eternally his enemies: do but caſt an eye upon the ſufferings of the Lord Jeſus, and his agony, and prayer under the ſenſe of his Fathers wrath, and judge how well thou art like to bear the wrath of a ſin-revenging God.
In a word, let mee ſhut up this diſcourſe with that of the Prophet Ezekiel, Chap. 13. verſ. 11. Yee speak peace (falſe peace) to your own hearts, build the Wall, and dawb it ever with untempered mortar, thus ſaith the Lord, ſay unto them, you dawb it with untempered mortar, that it ſhall fall, and there ſhall bee an overflowing ſhowre, and yee O great hail-ſtones, ſhall fall, and the ſtormy wind ſhall rent it. The great God commands the great hail-ſtones to throw down the walls, and daubings, that yee ſhall ſay where is the daubing wherewith wee have daubed it? All the vain Cavils of impenitent ſinners ſhall bee ſcattered, and do them no good.
I ſhall finiſh this uſe with a few concluſions following thence.
Concluſi. 1. It is a horrible depth of Satans ſubtilty to hold an unbeleeving, or impenitent ſinner in a ſenſeleſs ſecurity, without feeling, or fear of divine vengeance, ſeeing ſuch a ſoul is continually ſubject to bee ſeized on by the juſtice of God, and that notwithſtanding this, ſinners ſhould bee ſo deſperate that they turn to their courſe, as the horſe to the battel, Jerem. 8.6. This is ſuitable to thoſe expreſſions, 2 Theſ. 2.9, 10. where the Apoſtle tells us of the efficacy of Satan with all power, and with all deceivableneſſe of unrighteouſneſs in them that periſh. Now theſe are Satans plots by which hee deceives ſouls. 1 To procure them ſecrecy, and ſucceſſe in their wicked enterprizes; for ſecrecy, you have a place in Eſay, chapter 29.15. Their works are in the dark, and they ſay who ſeeth mee, or who knoweth us? they dig deep to hide their counſel from the Lord, much more from me (ſaith the Prophet) ſurely your turnings of things up and down ſhall bee as the Potters clay: for ſhall the work ſay of him that made it, hee made mee not? Pſal. 64.5. They incourage themſelves in an evil matter, they commune of laying ſnares privily, and ſay, who ſhall ſee them? but God ſhall ſhoot at them, &c. Now for their ſucceſs in their wickedneſs, and attempts, the Devil makes fair promiſes of that too, and for a while it may bee they may proſper; Thus Haman, Doeg, the Scribes and Phariſees for ſome time proſpered; ſo did Julian the Apoſtate. We read of this deluſion of proſpering in ſin, in Dan. 8.24. Hereupon the poor deluded wretches ſtrengthen themſelves in their wickedneſs, Pſal. 52.1. 2 He draws them by all the Baits hee can to engage them to their luſts, to Ale-houſes, drinking, revelling, gaming, feaſting, all manner of good-fellow-meetings, and Bedlam-fooleries, where the Devil himſelf is preſent in his Pontificalibus, Prov. 1.11. Come (ſay they) let us lay wait for blood. &c. wee ſhall finde all pretious ſubſtance, wee ſhall fill our houſes with spoil, caſt in thy lot, &c.
3 Hee fills their heads with a multitude of worldly occaſions, with hope of gathering wealth; ſo hee dealt with Cain in his building; and as the Idolaters uſed (when they ſacrificed their Children to Moloc) to drown the cries of their children, with the noiſe of Drumms, ſo theſe drown all the noiſe of Conſcience, with the lowder noiſe of the cumber and clutter of thoſe worldly affairs.
4 The Devil like a crafty juggler caſts miſts before the eies of his ſlaves, or elſe (as the Philiſtims dealt with Sampſon) puts out their eies, that they ſhall not ſee the ugly face of ſin; They call evil good, and good evil, and ſo draw on iniquity, and Iſa. 5.19, 20. there they challenge God, and ſay, Let him make speed, and haſten his work, &c. Let the Counſel of the Holy One of Iſrael draw nigh and come, &c. Oh how miſerable is that ſoul that is thus deluded by the Devil, and led captive at his pleaſure? and what a fearful thing is it, to abide one moment in ſuch a condition?
Concluſi. We are to juſtify God in all his ſeverity.2. Then let us juſtify God in all the ſeverity of his Commands, Threatnings, Judgements; this was the frame of Davids heart, when hee was kindly humbled, Pſal. 51.4. That thou maieſt bee juſtified when thou speakeſt, and clear when thou judgeſt; David was now, all for juſtifying of God in whatſoever hee ſaid, and did, and ſo ſhould wee; Let us take heed of entertaining ſuch thoughts as do riſe up againſt the juſtice of God; 'tis a great ſin to fly out againſt the Juſtice of civil Courts, as is the practice of ſome; The Prophet Iſaiah ſpeaks of a ſad time wherein hee lived, Chap. 59.4. None calls for juſtice, nor any pleads for the truth. Amos 5.10. They hate him that rebuketh in the Gate, this is a horrid crime, to bee againſt the Juſtice of the Magiſtrate, but wee ſpeak now of a higher matter, which is the juſtice of God himſelf, and to be againſt this, is to bee againſt God himſelf; for Gods Juſtice is his very Name, and being: It were well if they would conſider this, who do ſo vehemently decry the preaching of the Law, whereas every wiſe and ſober Chriſtian knows 'tis his duty, to love the ſtricteſt commands of God, and that they are very uſeful to keep him from ſinning againſt God. Pſal. 119.11. I have hid thy word in my heart, that I might not ſin against thee, and ſo in another place, By the words of thy mouth (ſaith David) I have kept mee from the paths of the deſtroyer. And as ſome are againſt the ſtrictneſſe of the Commands, ſo others are offended at the ſeverity of Gods threatnings. Amos 7.10. The Prophet there denounced the judgements of God againſt Jeroboam, and Amaziah ſaid, The Land was not able to bear his words, and hee muſt bee gone from Bethel, verſ. 12.13. How harſhly did the chief Prieſts and Phariſees reſent thoſe threanings of Chriſt. Luk. 20.16. when Chriſt there told them that the Lord of the vineyard ſhould deſtroy the cruel Husbandmen, and give the vineyard to others, they ſaid, God forbid, and as it was with them, ſo it is with the people with whom wee have to do in our miniſtry. God forbid (ſay they) that there ſhould bee ſo much ſeverity in God as Miniſters ſpeak of; but (beloved) is not preventing juſtice, pretious juſtice, and preventing Phyſick the beſt? doth it not argue much tenderneſs in a father to threaten the Rod to his Childe, if hee ſhall adventure to come near to a pit, where hee may bee drowned? So I ſay of the judgements of God, as they are all righteous and juſt when they are executed upon Gods Enemies, ſo they are for the prevention of ſin in his Children; wherefore inſtead of ſlandering the Juſtice of God, or repining at it, let us juſtify his waies: Lam. 3.39, 40. Why doth the living man complain, a man that ſuffereth for his ſin. Let us ſearch and try our waies, and turn again unto the Lord.
The drowning of the Old World, the burning of Sodome with fire and brimſtone, the deſtruction of Jeruſalem, ſeems harſh to fleſh and blood, and ſome there are that quarrel againſt, and (are not afraid to deny) the eternity of Hell torments, and yet wee are not diſpleaſed with a man that kills a brood of Serpents, or a kennel of wolves, and why? Becauſe there is an antipathy in our natures againſt ſuch harmeful Creatures. Now thus it is in Caſe of ſinning againſt God; ſin is contrary to Gods nature, and Gods nature is contrary to ſin: if fire burns fuell, who blames it, or wonders at it: and why? it is the nature of fire ſo to do, and it is the nature of the holy God to hate ſin. Pſal. 119.137. Righteous art thou, O Lord, and upright in thy judgements.
Concluſi. 3. If there bee ſo much evil in ſin, Wonder at Gods patience in forbearing ſin.then wonder at the patience of God in forbearing of thee thus long; and grow to a ſelf-abhorring: and ſee what an indiſpenſible neceſſity lies upon every ſoul, for to bee deeply humbled for ſin, and turned univerſally from it, even whilſt it is called to day; take notice of that, Jerem. 8.8. No man repenteth of his wickedneſs, ſaying, what have I done? and let that place bee verified in us, Zach. 12.10. They ſhall look upon him whom they have peirced, and mourn. Mr. Calvin interprets that place of God the Father, and there may be a truth in it, that each perſon is pierced by our ſins.
Oh! Therefore Mourn, as for an onelyonly Sonne; and let us bee aſhamed that wee can mourn for every petty loſs or croſs, (Yea, ſuppoſe it were the loſs of an only Son) but cannot mourn at our peircing of Jehovah. If a man had brought confuſion or deſtruction upon the whole Creation, yet this were infinitely ſhort of the evil of ſinne, that is a wearineſſe to God himſelfe. Iſaiah 1.14. The Lord there complaines of the ſinnes of his people though they did ſo many coſtly duties, that hee was weary to bear them: what, cannot the infinite God bear them, and can a ſinful heart bear them? Yea, how dare a poor wretch live wilfully one hour in ſin, when as hee knows that God will not pardon it, without great Repentance: But here perhaps hee will ſhift or pervert ſome Scripture or another, to palliat his Conſcience. But now if wee thorowly underſtand and conſider the Argument I am upon, wee can finde out no way to eſcape puniſhment for our ſinnes.
If this bee true, that God cannot in juſtice pardon ſin without puniſhment, God will puniſh all our ſinnes, either in our own Perſons, or in our Surety. When I ſay God cannot let ſin paſs unpuniſhed, the Reaſon is, becauſe God cannot do that which is contrary to his Nature, nor change his Nature, it were a contradiction to conceit this. It is ſaid in the ſecond of Timothy, 2.13. God cannot deny himſelf, &c. And ſhall a Sinner then dare to live one hour in ſuch an eſtate, that (if God do not, or cannot deny himſelf) if hee dye in it, hee ſhall infallibly bee damned? Doe not go away now and ſay, as the people did of Ezekiel, Chapt. 20. verſe the laſt, Do they not ſay of mee, O Lord God, doth not this man speak Parables?
But Friends, this is no parable that I Preach, but a plain Truth, and undeniable, and therefore if you are rational, you muſt needs yeeld to the ſtrength of theſe things.
4 If there bee ſo much evil in ſin, then let us ſet our ſtrength againſt it, and all the temptations of Satan, whereby by hee labours to draw us into it. I might here tell you of the danger of ſinne, how that death is the wages therof, and that eternal fire ſhall bee the portion of all impenitent ſinners.
But Brethren, it is a ſtronger Argument, when I tell you that it is contrary to God; and this is true, not only of great ſinnes, but alſo of ſmall, as it is ſin, thoſe little ſinnes (as wee term them) even vain thoughts, Jer. 4.14. and Idle words, Matth. 12.36. do expoſe you to Eternal Wrath, not onelyonly a prophane Converſation, but alſo a vain Converſation will prove thy deſtruction, without a Redeemer, and therefore Chriſt dyed for this end, to redeem us from (the danger of) our vain Converſation, 1 Peter 1.19. from the waſting or miſ-ſpending of our time.
It was a pretious Reſolution of Joſeph, Geneſis 39.9. How ſhall I do this great wickedneſs, and ſinne againſt my God? hee ſpeaketh, it is true, of Adultery, which is a great wickedneſſe, but his Argument to reſiſt will as well hold, to reſiſt even the leaſt ſinne; How ſhall I ſin againſt God? yea, conclude certainly, that though all ſins are not equal, yet they agree all in this, that God hates them, and cannot but in his juſtice puniſh them, and there is abundance of evil in every ſin, Rom. 5.20. Where ſin aboundeth grace doth ſuper-abound, he ſpeaketh there of all the ſins of the Elect. Every ſin abounds with wickedneſſe. Oh Beloved, ſuffer the word of Exhortation, Heb. 12.5. Reſiſt ſin unto blood, much more to ſhame, or diſgrace, or poverty, &c. 2 Hate that which hates God, Pſa. 139.21, 22. Do not I hate them that hate thee? 3 Get the love of God into your hearts, then yee will hate ſin indeed. Pſal. 97.10. All yee that love the Lord, hate evil. 4 Labour to know God to bee your God, and then you will know what it is to ſin againſt him. Pſal. 143.10. Teach mee to do thy will, for thou art my God; if ye look upon God as a ſtranger, as one in whom you have no intereſt, then you will not bee careful how to avoid ſinning againſt him.