Chapter XIII.
Several ways whereby the bringing forth of conceived sin is obstructed.
Before we proceed to the remaining evidences of the power and efficacy of the law of sin, we shall take occasion from what hath been delivered to divert unto one consideration that offers itself from that Scripture which was made the bottom and foundation of our discourse of the general deceitfulness of sin, namely, James i. 14. The apostle tells us that “lust conceiving bringeth forth sin;” seeming to intimate, that look what sin is conceived, that also is brought forth. Now, placing the conception of sin, as we have done, in the consent of the will unto it, and reckoning, as we ought, the bringing forth of sin to consist of its actual commission, we know that these do not necessarily follow one another. There is a world of sin conceived in the womb of the wills and hearts of men that is never brought forth. Our present business, then, shall be to inquire whence that comes to pass. I answer, then, —
1. That this is not so, is no thanks unto sin nor the law of it What it conceives, it would bring forth; and that it doth not is for the most part but a small abatement of its guilt. A determinate will of actual sinning is actual sin. There is nothing wanting on sin’s part that every conceived sin is not actually accomplished. The obstacle and prevention lies on another hand.
2. There are two things that are necessary in the creature that hath conceived sin, for the bringing of it forth; — first, Power; secondly, Continuance in the will of sinning until it be perpetrated and committed. Where these two are, actual sin will unavoidably ensue. It is evident, therefore, that that which hinders conceived sin from being brought forth must affect either the power or the will of the sinner. This must be from God. And he hath two ways of doing it: (1.) By his providence, whereby he obstructs the power of sinning. (2.) By his grace, whereby he diverts or changes the will of sinning. I do not mention these ways of God’s dispensations thus distinctly, as though the one of them were always without the other; for there is much of grace in providential administrations, and much of the wisdom of providence seen in the dispensations of grace. But I place them in this distinction, because they appear most eminent therein; — providence, in outward acts respecting the power of the creature; grace, common or special, in internal efficacy respecting his will. And we shall begin with the first:—
(1.) When sin is conceived, the Lord obstructs its production by his providence, in taking away or cutting short that power which is absolutely necessary for its bringing forth or accomplishment; as, —
[1.] Life is the foundation of all power, the principle of operation; when that ceaseth, all power ceaseth with it. Even God himself, to evince the everlasting stability of his own power, gives himself the title of “The living God.” Now, he frequently obviates the power of executing sin actually by cutting short and taking away the lives of them that have conceived it. Thus he dealt with the army of Sennacherib, when, according as he had purposed, so he threatened that “the Lord should not deliver Jerusalem out of his hand,” 2 Kings xviii. 35. God threatens to cut short his power, that he should not execute his intendment, chap. xix. 28; which he performs accordingly, by taking away the lives of his soldiers, verse 35, without whom it was impossible that his conceived sin should be brought forth. This providential dispensation in the obstruction of conceived sin, Moses excellently sets forth in the case of Pharaoh: Exod. xv. 9, 10, “The enemy said, I will pursue, I will overtake, I will divide the spoil; my lust shall be satisfied upon them; I will draw my sword, my hand shall destroy them. Thou didst blow with thy wind, the sea covered them: they sank as lead in the mighty waters.” Sin’s conception is fully expressed, and as full a prevention is annexed unto it. In like manner he dealt with the companies of fifties and their captains, who came to apprehend Elijah, 2 Kings i. 9–12. Fire came down from heaven and consumed them, when they were ready to have taken him. And sundry other instances of the like nature might be recorded. That which is of universal concernment we have in that great providential alteration which put a period to the lives of men. Men living hundreds of years had a long season to bring forth the sins they had conceived; thereupon the earth was filled with violence, injustice, and rapine, and “all flesh corrupted his way,” Gen. vi. 12, 13. To prevent the like inundation of sin, God shortens the course of the pilgrimage of men in the earth, and reduces their lives to a much shorter measure. Besides this general law, God daily thus cuts off persons who had conceived much mischief and violence in their hearts, and prevents the execution of it: “Blood-thirsty and deceitful men do not live out half their days.” They have yet much work to do, might they have but space given them to execute the bloody and sinful purposes of their minds. The psalmist tells us, Ps. cxlvi. 4, “In the day that the breath of man goeth forth, his thoughts perish:” he had many contrivances about sin, but now they are all cut off. So also, Eccles. viii. 12, 13, “Though a sinner do evil a hundred times, and his days be prolonged, yet surely I know that it shall be well with them that fear God, which fear before him: but it shall not be well with the wicked, neither shall he prolong his days, which are as a shadow; because he feareth not before God.” How long soever a wicked man lives, yet he dies judicially, and shall not abide to do the evil he had conceived.