[1.] I might observe the immediate tie that is between sin and death, as between the cause and the effect, the work and the wages ; how fitly these things are suited by God's wisdom, which disposeth all things into their proper places. On the other side, the connection between re- pentance and life, but not of its own merit, but God's grace. But that argument hath a more proper place elsewhere.
[2.] That the repentance and salvation of the wicked is more pleas- ing to God than their death and damnation. The point is clear in the text, and may be elsewhere proved, if we take God's word or oath. His word, or simple affirmation : Ezek. xviii. 32, ' For I have no plea- sure in the death of him that dieth, saith the Lord God : wherefore turn yourselves, and live ye ; ' that is, he hath no delight that any man should die and perish in his impenitency. It is not all one to God whether ye repent or no, whether you behave yourselves well or ill. Though they are sure to suffer, yet God doth not take delight in kill- ing and destroying : Ezek. xxxiii. 11, ' Say unto them. As I live, saith the Lord God, I have no pleasure in the death of the wicked, but that the wicked turn from his way and live. Turn ye, turn ye from your evil ways ; why will ye die, 0 house of Israel ? ' Ne vivam — Let me not live. We take a man's oath ; it is Trepa? avTcXoyia^;, ' the end of all strife,' Heb. vi. 16. Our prejudices against God's nature are so deep and inveterate that he needeth to interpose an oath.
To manage this argument with profit I will show — (1.) How God delighteth not in the death of a sinner, but in his conversion to life ; (2.) How contrary it is to the nature of God to be otherwise affected ; (3.) Give you some proofs of God's having pleasure in our conversion and salvation, rather than our sin and destruction ; (4.) The uses.
1. How God delights not in the death of a sinner ; for it seemeth a contradiction to what is written : Prov. i. 26, ' I will laugh at your calamity. I will mock when your fear cometh ; ' Ezek. vii.
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8, 9, ' Now will I pour out my fury upon thee, and accomplish luiue anger upon thee, and I will judge thee according to thy ways, and will recompense thee for all thine abominations. Mine eyes shall not spare, neither will I have pity : I will recompense thee according to thy wages ; ' Ezek. v. 13, ' Thus shall mine anger be ac- complished, and I will cause my fury to rest upon them, and I will be comforted.' Men are eased when their anger is executed. And it seemeth also to be contrary to the course of God's providence. If God liath more pleasure in the conversion of sinners than their destruction, why are there not more converted than we find to be ? The greatest part of mankind are perishing in their unbelief and impenitency.
Ans. (1.) I might answer, that this text speaketh not absolutely, but comparatively. God rejoiceth in the execution of his justice, as well as in all his other works ; but if you compare things with things, he rejoiceth rather in acts of mercy than in acts of vengeance. His disposition inclineth hira to mercy rather than to wrath : ' Mercy pleaseth him,' Micah vii. 18 ; and mercy rejoiceth over judgment in the conflict. Justice is alienum opus, ' his strange work,' Isa. xxviii. 21 ; Lam. iii. 33, ' He doth not afflict willingly, nor grieve the children of men ; ' not with his heart. Mercy, like live honey, droppeth of its own accord. He is forced to the other ; it is wrested from him. Though the properties are equally infinite in God, yet they do diversely exert themselves towards men as to the effects. Now the world is upon its trial. God's primary end is the conversion of a sinner ; his secondary end the honour of his vindictive justice.
(2.) I might answer, that this place doth not speak of events, but constitutions ; not what shall fall out, but what is fitly ordered ; not what is secretly purposed in his decree, but what is by the sentence of his law declared to the creature, and this contrary to their thoughts. They thought it was all one whether they sinned or repented ; they thought God had such a delight in killing and destroying that he would not save the penitent nor accept of their repentance. Now God in answer to this showeth how unfeignedly he should receive them to mercy, in case of repentance, that they may be saved upon God's terms. But to prevent all objections and misapprehensions in God, we must dis- tinguish of the will of God, and a threefold resolution which is in him.
1. The will and pleasure of God ; it is either taken for his simple complacency in things according to their worth, value, and degree of goodness that is in their natures, or for his purpose and effectual resolu- tion to accomplish what lie liketh. Liking and approbation in man is one thing, and choice and resolved pursuit is another. God may be said to like the salvation of all men, yet not to intend it with an effica- cious will. Of his efficacious will he speaketh : Isa. xlvi. 10, ' My counsel shall stand, and I will do all my pleasure.' So that if God took no pleasure in the death of the wicked, that is, were resolved to do all that he can to hinder it, no wicked man would be condemned or die the second death. It is a thing more pleasing in itself, as conversion is better than disobedience, and salvation than destruction. The compla- cency of God in things is according to their nature and degree of good- ness. He is unfeignedly pleased with the salvation of men.