Second consideration. Though he bear long, yet he hath his times to punish and arise to judgment.
1. With respect to himself and his own glory : Ps. ix. IG, ' The Lord is known by the judgment which he executeth.' Little of God would be taken notice of in the world unless he did now and then give out sensible demonstrations of his power and justice, and mind- fulness of human affairs. What strange conceits would men else have of God ! as if no God, no providence, no distinction between good and evil ; but as if God were indifferent to either, and did favour good and bad alike : and therefore it is in vain to trouble ourselves about the worship and service of God, no reward nor punishment. These are the uses the wicked make of God's forbearance, either to deny God and providence : Ps. Iv. 19, ' Because they have no changes, therefore they fear not God.' If they have shifted from vessel to vessel, they corrupt and settle upon the lees, Zeph. i. 12 ; they say God will not do good, neither will he do evil, nor interpose ; but sufiereth enemies to trample upon his i)eople and glorious name. Or else pervert the inter- pretation of providence : Ps. 1. 21. ' Thou thouglitest I was altogether such a one as thyself;' as if he did favour their ways. Tiiey misin- terpret providence, and make the sun go according to their dial, or else ascribe the act of jH-ovidence to themselves ; Dent, xxxii. 27, ' Lest they should say, Our hand is high, and the Lord hath not done all this.' When long permitted to prosper, they think they have mustered heaven, that there is no power superior to theirs, and they can carry all before them at their pleasui'e. Therefore God must vindicate himself by his works, and give out some demonstrations to sense that there is a distinction between good and evil ; that God is difterently affected to either, that he hateth the evil and loveth the good, and accordingly there is a reward and punishment : Ps. Iviii. 11, ' Verily there is a reward for the righteous.' God is fain to teach iiiem by briers and thoi'ns, or else the stupid world would not take
VeR. 126.] SERMONS UPON PSALM CXIX. 301
notice of it, but think the world is governed by chance, not adminis- tered by an almighty, all-wise, and most just providence. They knew not what to think of providence when they savr the godly oppressed and the wicked high in power.
2. With respect to his people. Surely God will not always chide ; for God considers the weakness of man : Ps. ciii. 14, ' He remembers we are but dust.' The hearts of his people would fail and faint, and they would be tempted to some forbidden course to ease themselves, Isa. lix. 16. He knows our spirits would fail ; God would not have us utterly to be discouraged. We are liable to temptations : rs. cxxv. 3, ' The rod of the wicked shall not rest upon the lot of the righteous, lest the righteous put forth their hands to iniquity.' Therefore he hath his breathing times, and times of intermission from trouble. The spirits of a poor creature would soon be drunk up if there were not some well days ; therefore he will show himself to his people.
3. AVith respect to the wicked, who would grow excessive and out- rageous in sin : Eom. ii. 5, ' But after thy hardness and impenitent heart, treasurest up unto thyself wrath against the day of wrath ; ' Eccles. viii. 11, ' Because sentence against an evil work is not executed speedily, therefore the hearts of the sons of men are fully set in them to do evil;' grow bold, resolute, and settled in an evil way; go on without remorse, because they go on without trouble, and so grow to be monsters in sin. It is only faith that can see afar off, but infidelity and atheism mind not what is to come, and look only to what is pre- sent. Well, then, lest wicked men should thus continue themselves in sin, God hath his time to reckon with them ; his justice is not asleep all this while, but God keeps a petty sessions in this world before the general assizes, Now concerning this time, let me tell you four things : —
[1.] There is a time appointed. There is an end of all things, not only an expected end, but also an appointed end : Hab. ii. 3, ' The vision is for an appointed time ; ' things are not left to their own hazard and chance to work out their own end ; but ordered and appointed by the wise God : Dan. xi. 27, ' Yet the end shall be at the time appointed ;' ver. 35, ' To try them, and purge them, and to make them white, even to the time of the end ; because it is yet for a time appointed.' There is a course of providence set by God which shall at length come to its end and period,
[2.] This is the best time: 1 Peter v. 6, ' That he may exalt you in due time.' There is a due time, as well as a set time. There is nothing in the whole administration of God preposterous, unseason- able, or disorderly. Wait but a little, and you shall see the reason o£ all this course of dispensations ; for God doth all things in number, weight, and measure. If it liad come sooner or later, it would not have come so seasonablv : Eccles. iii. 11, ' He hath made everythino- beautiful in its time.' When Gods work is done, and all things are put together, you will see a marvellous beauty in it. It is just with the work of providence as with the work of creation, every day's work was 'good ;' but when God saw all his works together, in their frame and correspondence, all was ' very good,' Gen, i. 31, We would