The Justice of God. 7

First, God's Word does sufficiently declare His displeasure against the wicked, and His approbation of the righteous, even though His Providence does not. "When the sentence for a crime is not quickly carried out, the hearts of the people are filled with schemes to do wrong" (Eccl. 8:11) Though the warrant is signed—yet the execution thereof may be suspended for just reasons. Sin is not the less odious to God, because He does not immediately inflict its punishment. He delays it to display His infinite patience. He bears "with much patience, the vessels of wrath." Some, like Manasseh and Saul of Tarsus, are spared, that they may become the monuments of His sovereign grace. So, too, God has wise reasons for delaying the rewards of the righteous: that faith may be tested, patience developed, and the sufficiency of His grace to sustain under afflictions demonstrated.

Second, it should be more definitely borne in mind that there are other punishments beside outward afflictions, and other rewards beside material prosperity. Alas, that we so readily forget this. Invisible judgments are the most fearful of all. To be abandoned by God unto blindness of mind, hardness of heart, and terrors of conscience—is far worse than any physical loss or pain! Who can measure what Cain felt when he cried, "My punishment is greater than I can bear!" Who can gauge the depths of remorse felt by Judas before he went and hanged himself! Contrariwise, the favor of God is expressed unto His own people in the spiritual blessings which He showers upon them. What though the ungodly give them the cold shoulder, if they are conscious of the smile of their heavenly Father! Which is the better, houses and lands—or the comforts of an ungrieved Spirit and a peace which passes all understanding? Assurance of Divine sonship is worth more than silver or gold!

Third, Providence must not be viewed piecemeal—but in its entirety; nor by halves—but in its whole frame and connection. We are required to possess our souls in patience on this matter, too, for in His own good time, God shall make it unmistakably plain to an assembled universe, that He is a righteous Ruler and Judge. In the meanwhile God has good reasons for not yet making a full demonstration of His justice, by openly rewarding or punishing men according to their works. This is the day of His patience and not of His wrath—it is the day when we are called upon to walk by faithand not by sight. It is our failure to view Providence as a whole, which so often makes us say with Jacob, "all these things are against me," when in reality, "all things work together for good to ttlove God." But it will only be in the future, that this grand fact will be fully evidenced. "Now we see through a glass darkly—but then face to face: now I know in part—but then shall I know even as also I am known" (1 Cor. 13:12), and what an immeasurable difference this will make!

Fourth, the solemn triumph of the justice of God, will fully appear in the Day to come. The righteous and the wicked receive but the beginnings of their reward and punishment in this life. Though the wicked are not altogether without punishment, yet these are but the beginning of sorrows, if we respect either God's physical or eternal retribution. The reason for this is not hard to discover: if God should punish no sin here—then none would believe there is a God; if He should punish all sin here—none would be afraid of future judgment. "He has appointed a day in the which He will judge the world in righteousness" (Acts 17:31)—that will be the grand Assize for all mankind, where the Great Judge shall appear in His royalty. At present God keeps but petty sessions—but then will be, "The day of wrath and revelation of the righteous judgment of God" (Romans 2:5). Now God's judgment is manifested on a few here and there—but then upon all. Now much of His retribution is disbursed secretly—but then openly. Now the punishment is but a temporary one—but then eternal. So, too, with the rewarding of the righteous: here they have but the beginning of their salvation, the fullness thereof being reserved for the world to come; for here, too, we have to walk by faith and not by sight.

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