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need of in this world, and in your everlasting happiness in the world to come. This may be a comfort to you in all losses, and under all difficulties that you may encourage your faith and strengthen your hope, and cause you greatly to rejoice. If you were under
remarkable difficulties it would be a great comfort to you to have the prayers of some man that you looked upon to be a man of eminent piety, and one that had a great interest at the throne of grace, and especially if you knew that he was very earnest and greatly engaged in prayer for you. But how much more may you be comforted in it that you have an interest in the prayers and cries of the only begotten and infinitely worthy Son of God, and that he was so earnest in his prayers for you, as you have heard !
7. Hence we may learn how earnest Christians ought to be in their prayers and endeavours for the salvation of others. Ch
ans are the followers of Christ, and they should follow him in this. We see from what we have heard, how great the labour and travail of Christ's soul was for others' salvation, and what earnest and strong cries to God accompanied his labours. Here he hath set us an example. Herein he hath set an example for ministers who should as co-workers with Christ travail in birth with them till Christ be found in them. Gal. iv. 19. “My little children, of whom I travail in birth again, until Christ be formed in you.” They should be willing to spend and be spent for them. They should not only labour for them, and pray earnestly for them, but should, if occasion required, be ready to suffer for them, and to spend not only their strength, but their blood for them. 2 Cor. xii. 15. “And I will very gladly spend and be spent for you, though the more abundantly I love you, the less I be loved.” Here is an example for parents, showing how they ought to labour and cry to God for the spiritual good of their children. You see how Christ laboured and strove and cried to God for the salvation of his spiritual children; and will not you earnestly seek and cry to God for your natural children?
Here is an example for neighbours one towards another how they should seek and cry for the good of one another's souls, for this is the command of Christ that they should lore one another as Christ loved them. John xv. 12. Here is an example for us, showing how we should earnestly seek and pray for the spiritual and eternal good of our enemies, for Christ did all this for his enemies, and when some of those enemies were at that very instant plotting his death, and busily contriving to satiate their malice and cruelty, in his most extreme torments, and most ignominious destruction.
ROMANS ii. 8, 9.
But unto them that are contentious, and do not obey the truth, but
obey unrighteousness, indignation and wrath, tribulation and anguish, upon every soul of man that doeth evil, of the Jew first, and also of the Gentile.
It is the drift of the apostle in the three first chapters of this epistle to show, that both Jews and Gentiles are under sin, and therefore cannot be justified by works of law, but only by faith in Christ. In the first chapter he had shown that the Gentiles were under sin: in this he shows that the Jews also are under sin, and that however severe they were in their censures upon the Gentiles, yet they themselves did the same things; for which the apostle very much blames them: “Therefore, thou art inexcusable, O man, whosoever thou art that judgest, for wherein thou judgest another, thou condemnest thyself; for thou that judgest, doest the same things.” And he warns them not to go on in such a way, by forewarning them of the misery to which they will expose themselves by it, and by giving them to understand that instead of their misery being less than that of the Gentiles, it would be the greater, for God's distinguishing goodness to them above the Gentiles. The Jews thought that they should be exempted from future wrath, because God had chosen them to be his peculiar people. But the apostle informs them that there should be indignation and wrath, tribulation and anguish, to every soul of man; not only to the Gentiles, but to every soul; and to the Jews first and chiefly, when they did evil, because their sins were more aggravated.
In the text we find,
1. A description of wicked men; in which may be observed those qualifications of wicked men which have the nature of a cause, and those which have the nature of an effect.
Those qualifications of wicked meu here mentioned that have the nature of a cause, are their being contentious, and not obeying the truth, but obeying unrighteousness. By their being con
. tentious, is meant their being contentious against the truth, their
quarrelling with the gospel, their finding fault with its declarations and offers. Unbelievers find many things in the ways of God at which they stumble, and by which they are offended. They are always quarrelling and finding fault with one thing or another, whereby they are kept from believing the truth and yielding to it. Christ is to them a stone of stumbling, and rock of offence. They do not obey the truth, that is, they do not yield to it, they do not receive it with faith. That yielding to the truth and embracing it, which there is in saving faith, is called obeying, in scriptare. Rom. vi. 17. “But God be thanked that ye were the servants of sin; but ye have obeyed from the heart that form of doctrine which was delivered you.” Heb. v. 9. “And being made perfect, he became the author of eternal salvation unto all them that obey him."
Rom. i. 5. “By whom we have received grace and apostleship, for obedience to the faith among all nations for his name:" But they obey unrighteousness instead of yielding to the gospel, they are under the power and dominion of sin, and are slaves to their lusts and corruptions.
It is in those qualifications of wicked men that their wickedness radically consists; their unbelief and opposition to the truth, and their slavish subjection to lust, are the foundation of all wickedness.
Those qualifications of wicked men, which have the nature of an effect, are their doing evil. This is the least of their opposition against the gospel, and of their slavish subjection to their lusts; that they do evil. Those wicked principles are the foundation, and their wicked practice is the superstructure; those were the root, and this is the fruit.
2. The punishment of wicked men, in which may be also noticed the cause and the effect.
Those things mentioned in their punishment that have the nature of a cause are indignation and wrath ; i. e. the indignation and wrath of God. It is the anger of God that will render wicked men miserable; they will be the subjects of divine wrath, and hence will arise their whole punishment.
Those things in their punishment that have the nature of an effect, are tribulation and anguish. Indignation and wrath in God, will work extreme sorrow, trouble, and anguish of heart, in them.
Doctrine. Indignation, wrath, misery, and anguish of soul, are the portion that God has allotted to wicked men.
Every one of mankind must have the portion that belongs to him. God allots to each one his portion; and the portion of the wicked is nothing but wrath, and distress, and anguish of soul. Though they may enjoy a few empty and vain pleasures and delights, for a few days while they stay in this world, yet that which
is allotted to them by the Possessor and Governor of all things to be their portion, is only indignation and wrath, tribulation and anguish. This is not the portion that wicked men choose; the portion that they choose is worldly happiness, yet it is the portion that God carves out for them; it is the portion that they in effect choose for themselves. For they choose those things that naturally and necessarily lead to it, and those that they are plainly told, times without number, will issue in it. Prov. viji. 36. “But he that sinneth against me, wrongeth his own soul; all they that hate me love death.” But whether they choose it or not, this will and must be the portion to all eternity of all who live and die wicked men. Indignation and wrath shall pursue them as long as they live in this world, shall drive them out of the world, and shall follow them into another world; and there wrath and misery shall abide upon them throughout eternity.
The method that I shall take in treating this subject, is to describe the wrath and misery of which wicked men shall be the subjects, both here and hereafter, in the successive parts and periods of it, according to the order of time.
I. I shall describe the wrath that often pursues wicked men in this life. Indignation and wrath often begin with them here.
1. God oftentimes in wrath leaves them to themselves. They are left in their sins, and left to undo themselves, and work out their own ruin ; he lets them alone in sin. Hos. iv. 17. “Ephraim is joined to his idols ; let him alone.” He often leaves them to go great lengths in sin, and does not afford them that restraining grace that he does to others. He leaves them to their own blindness, so that they always remain ignorant of God and Christ, and of the things that belong to their peace. They are sometimes Jeft to hardness of heart, to be stupid and senseless, so that nothing will ever thoroughly awaken them. They are left to their own hearts lusts, to continue in some wicked practices all their days. Some are left to their covetousness, some to drunkenness, some to uncleanness, some to a proud, contentious, and envious spirit, and some to a spirit of finding fault and quarrelling with God. God leaves them to their folly, to act exceedingly foolishly, to delay and put off the concerns of their souls from time to time, never to think the present time the best, but always to keep it at a distance, and foolishly to continue flattering themselves with hopes of long life, and to put far away the evil day, and to bless themselves in their hearts, and say, “ Í shall have peace, though I add drunkenness to thirst.” Some are so left that they are miserably hardened and senseless, when others all around ihem are awakened, and greatly concerned, and inquire what they shall do to be saved.
Sometimes God leaves men to a fatal backsliding for a misimprovement of the strivings of his spirit. They are let alone, to VOL. VIII
Dreadful is the life and condition of those who are thus left of God. We have instances of the misery of such in God's holy word, particularly of Saul and Judas. Such are, sometimes, very much left to the power of Satan to tempt them, to hurry them on in wicked courses, and exceedingly to aggravate their own guilt and misery.
2. Indignation and wrath are sometimes exercised towards them in this world, by their being cursed in all that concerns them. They have this curse of God following them in every thing. They are cursed in all their enjoyments. If they are in prosperity, it is cursed to them; if they possess riches, if they have honour, if they enjoy pleasure, there is the curse of God that attends it. Psalm xcii. 7. “When the wicked spring as the grass, and when all the workers of iniquity do flourish; it is that they may be destroyed for ever."
There is a curse of God that attends their ordinary food: every morsel of bread which they eat, and every drop of water which they drink. Psalm lxix. 22. « Let their table become a snare before them; and that which should have been for their welfare let it become a trap.” They are cursed in all their employments, in whatsoever they put their hands to; when they go into the field to labour, or are at work at their respective trades. Deut. xxviii. 16. “Cursed shalt thou be in the city, and cursed shalt thou be in the field.” The curse of God remains in the houses where they dwell, and brimstone is scattered in their habitations. Job xviii. 15. The curse of God attends them in the afflictions which they meet with, whereas the afflictions that good men meet with, are fatherly corrections, and are sent in mercy. The afilictions which wicked men meet with are in wrath, and come from God as an enemy, and are the foretaste of their everlasting punishment. The curse of God attends them also in their spiritual enjoyments and opportunities, and it would have been better for them not to have been born in a land of light. Their having the Bible and the sabbath, is only to aggravate their guilt and misery. The word of God when preached to them is a savour of death unto death. Better would it be for them, if Christ had never come into the world, if there had never been any offer of a Saviour. Life itself is a curse to them; they live only to fill up the measure of their sins. What they seek in all the enjoyments, and employments, and concerns of life, is their own happiness; but they never obtain it; they never obtain any true comfort, all the comforts which they have are worthless and unsatisfying. If they lived a hundred years with never so much of the world in their possession, their life is all filled up with vanity. All that they have is vanity of vanities, they find no truc rest for their souls, they do but feed on the east wind, they have no real contentment. Whatever out