Existence and Attributes of God, Discourse 14 · Application
IV. The ƲSE.
I. For Instruction.
1. How is this Patience of God abuſed! The Gentiles abuſed thoſe Teſtimonies of it, which were written in ſhowers, and fruitful ſeaſons. No Nation was ever ſtript of it, under the moſt provoking Idolatries till after multiplyed ſpurns at it. Not a perſon among us but hath been guilty of the abuſe of it. How have we contemned that which demands a reverence from us? How have we requited God's waitings with rebellions, while he hath continued urging and expecting our return? Saul relented at David's forbearing to revenge himſelf, when he had his proſecuting and induſtrious enemy in his power. 1 Sam. 24.17. Thou art more Righteous than I, thou haſt rewarded me good, whereas I have rewarded thee evil. And ſhall we not relent at God's wonderful long ſuffering, and ſilencing his anger ſo much? He could puff away our lives, but he will not, and yet we endeavour to ſtrip him of his being, though we cannot.
1. Let us conſider the wayes, how ſlowneſs to anger is abuſed.
1. 'Tis abuſed by miſ-interpretations of it, when men ſlander his Patience, to be only a careleſneſs, and neglect of his providence; as Averroes argued from his ſlowneſs to anger, a total neglect of the Government of the lower World. Or when men from his long ſuffering charge him with impurity, as if his Patience were a conſent to their crimes; and becauſe he ſuffered them, without calling them to account, he were one of their partiſans, and as wicked as themſelves, Pſal. 50.21. Becauſe I kept ſilence, thou thoughtest I was altogether ſuch a one as thy ſelf. His ſilence makes them conclude him to be an abetter of, and a conſort in their ſins; And think him more pleaſed with their iniquity, than their obedience. Or when they will inferre from his forbearance a want of his Omniſcience: Becauſe he ſuffers their ſins, they imagine he forgets them. Pſal. 10.11. He hath ſaid in his Heart, God hath forgotten. Thinking his patience proceeds not from the ſweetneſs of his nature, but a weakneſs of his mind. How baſe is it inſtead of admiring him, to diſparage him for it; and becauſe he ſtands in ſo advantageous a poſture towards us, not to own the choiceſt prerogatives of his Deity? This is to make a perfection ſo uſeful to us, to ſhadow, and extinguiſh thoſe others, which are the prime flowers of his Crown.
2. His Patience is abuſed, by continuing in a courſe of Sin under the influences of it. How much is it the practical language of men, Come let us commit this, or that iniquity; ſince Divine patience hath ſuffered worſe than this at our hands? Nothing is remitted to their ſenſual pleaſures and eagerneſs in them. How often did the Iſraelites repeat their murmurings againſt him, as if they would put his patience to the utmoſt proof, and ſee how far the line of it could extend? They were no ſooner ſatisfied in one thing, but they quarrelled with him about another, as if he had no other attribute to put in motion againſt them. They tempted him, as often as he releived them, as though the declaration of his name to Moſes, 34 of Exod. To be a God gracious, and Long-ſuffering, had been intended for no other purpoſe but a protection of them in their Rebellions. Such a ſort of men the Prophet ſpeaks of, that were ſetled in their Lees, or dregs. Zeph. 1.12. They were congeal'd, and frozen in their ſucceſsful wickedneſs; ſuch an abuſe of Divine patience is the very dreggs of ſin; God chargeth it highly upon the Jews. Iſaiah 57.11. I have held my peace even of old, and thou fearest me not, my ſilence made thee confident yea impudent in thy ſin.
3. His patience is abuſed, by repeating ſin, after God hath, by an act of his patience, taken off ſome affliction from men. As mettals melted in the fire remain fluid under the operations of the flames, yet when removed from the Fire, they quickly return to their former hardneſs, and ſometimes grow harder, than they were before. So men who in their afflictions ſeem to be melted, like Ahab confeſs their ſins, lye proſtrate before God, and ſeek him early, yet if they be brought from under the power of their afflictions, they return to their old nature, and are as ſtiff againſt God, and reſiſt the blows of the Spirit, as much as they did before. They think they have a new ſtock of patience, to ſin upon. Pharaoh was ſome what thaw'd under judgments, and frozen again under forbearance, Exod. 9.27.34. Many will howl when God ſtrikes them, and laugh at him when he forbears them. Thus that patience which ſhould melt us, doth often hard'n us, which is not an effect natural to his patience, but natural to our abuſing corruption.
4. His patience is abus'd, by taking encouragement from it to mount to greater degrees of Sin. Becauſe God is ſlow to Anger, men are more fierce in ſin, and not only continue in their old Rebellions, but heap new upon them. If he ſpare them for three tranſgreſſions they will commit four, as is intimated in the first and ſecond of Amos; Mens hearts are fully ſet in them to do evil, becauſe ſentence against an evil work is not ſpeedily executed. Eccleſ. 8.11. Their Hearts are more deſperately bent; before they had ſome waverings, and pull-backs, but after a fair Sun-ſhine of Divine patience, they entertain more unbridled reſolutions, and paſs forward with more liberty and licentiouſneſs. They make his long-ſuffering ſubſervient to turn out all thoſe little reletings, and regrets they had before, and baniſh all thoughts of barring out a Temptation. No encouragement is given to men by Gods patience, but they force it by their preſumption. They invert Gods order, and bind themſelves ſtronger to iniquity by that which ſhould bind them faſter to their duty. A happy eſcape at Sea makes men go more confidently into the deeps afterward. Thus we deal with God, as Debtors do with good natur'd Creditors: Becauſe they do not dunn them for what they owe, they take encouragement to run more upon the ſcore, till the ſumme amounts above their ability of payment.
But let it be conſidered.
1. That this abuſe of patience is a high Sin. As every act of forbearance obligeth us to duty, ſo every act of it, abuſed, encreaſeth our guilt. The more frequent its ſollicitations of us have been, the deeper aggravations our ſin receives by it. Every ſin, after an act of divine patience, contracts a blacker guilt. The ſparing us after the laſt ſin we committed was a ſuperadded act of long-ſuffering, and a laying out more of his riches upon us: And therefore every new act committed, is a deſpite againſt greater riches expended, and greater coſt upon us, and againſt his preſerving us from the hand of Juſtice for the laſt tranſgreſſion. 'Tis diſingenuous not to have a due reſentment of ſo much Goodneſs, and baſe to injure him the more, becauſe he doth not right himſelf. Shall he receive the more wrongs from us, by how much the ſweeter he is to us? No mans Conſcience but will tell him, 'tis vile to preferre the ſatisfaction of a ſordid Luſt, before the Councel of a God of ſo gracious a diſpoſition. The ſweeter the nature, the fouler is the injury, that is done unto it.
2. 'Tis dangerous to abuſe his patience. Contempt of kindneſs is moſt irkſom to an ingenuous ſpirit, and he is worthy to have the arrows of Gods indignation lodg'd in his heart, who deſpiſeth the Riches of his long-ſuff…ng. For,
1. The time of patience will have an end. Though his Spirit ſtrives with man, yet it ſhall not always ſtrive. Gen. 6.3. Though there be a time wherein Jeruſalem might know the things, that concerned her peace, yet there is another period wherein they ſhould be hid from her Eyes. Luke 19.43. Oh that thou hadſt known in this thy day? Nations have their day, and perſons have their day, and the day of moſt perſons is ſhorter than the day of Nations. Jeruſalem had h… day of forty years, but how many particular perſons were taken off, before the laſt or middle hours of that day were arriv'd? Forty years was God griev'd with the Generation of the Iſraelites. Heb. 3.11. One Carcaſs dropt after another in that limited time, and at the end not a man but fell under the judicial ſtroke, except Caleb and Joſhua. One hundred and twenty years was the Term ſet to the maſs of the old World, but not to every man in the old World; ſome fell while the Ark was preparing, as well as the whole ſtock, when the Ark was compleated. Though he be patient with moſt, yet he is not in the ſame degree with all; every ſinner hath his time of ſinning, beyond which he ſhall proceed no further, be his luſts never ſo impetuous, and his affections never ſo imperious. The time of his patience is in Scripture ſet forth ſometimes by years; three years he came to find fruit on the Fig-tree; ſometimes by days, ſome mens ſins are ſooner ripe, and fall. There is a meaſure of ſin, Jer. 51.13. Which is ſet forth by the Ephah, Zach. 5.8. Which when it is fill'd, is ſeal'd up, and a weight of lead caſt upon the mouth of it. When judgments are preparing, once and twice the Lord is prevail'd with by the interceſſion of the Prophet. The prepar'd Graſhoppers are not ſent to devour, and the kindl'd Fire is not blown up to conſume. Amos 7. from ver. 1. to ver. 8. But at laſt God takes the plumb-line to ſute, and meaſure puniſhment to their ſin, and would not paſs by them any more, and when their ſin was ripe, repreſented by a basket of Summer fruit, God would withhold his hand no longer, but brought ſuch a day upon them, wherein the Songs of the Temple ſhould be howlings, and dead bodies be in every place. Amos 8.2.3. He lays by any further thoughts of patience to ſpeed their ruine. God had born long with the Iſraelites, and long it was before he gave them up. He would firſt break the bow in Jezreel, Hoſ. 1.5. take away the ſtrength of the Nation by the death of Zachariah, the laſt of Jehu's race, which introduc'd civil diſſentions and ambitious Murders, for the Throne, whereby in weakning one part, they weakned the whole; or as ſome think, alluding to Tiglah Pilezar, who carried Captive two Tribes and a half. If this would not reclaim them, then follow's Loruhamah, I will not have Mercy, I will ſweep them out of the Land, verſe 6. If they did not Repent they ſhould be Loammi. verſe 9. You are not my people, and I will not be your God, They ſhould be diſcovenanted, and ſtript of all federal relation. Here patience for ever withdrew from them, and wrathful anger took its place. And for particular perſons, the time of life, whither ſhorter or longer, is the only time of long-ſuffering. It hath no other ſtage, than the preſent ſtate of things to act upon. There is none elſe to be expected after, but giving account of what hath been done in the Body, not of any thing done after the Soul is fled from the body. The time of patience ends with the firſt moment of the Souls departure from the Body. This time only is the day of Salvation, i. e. The day wherein God offers it, and the day wherein God waits for our acceptance of it. 'Tis at his pleaſure to ſhorten, or lengthen our day, not at ours. 'Tis not our long ſuffering, but his, he hath the command of it.
2. God hath wrath to puniſh, as well as patience to bear. He hath a fury to revenge the outrages done to his meekneſs; when his Meſſages of peace ſent to reclaim men are ſlighted, his Sword ſhall be whetted, and his inſtruments of War prepar'd. Hoſ. 5.8. Blow ye the Cornet in Gibeah, and the Trumpet in Ramah. As he deals gently like a Father, ſo he can puniſh capitally as a Judge. Though he holds his peace for a long time, yet at laſt he will go forth like a mighty man; and ſtir up jealouſie as a man of War to cut in pieces his Enemies. 'Tis not ſaid, he hath no anger, but that he is ſlow to anger, but ſharp in it. He hath a Sword to cut, and a Bow to ſhoot, and Arrows to pierce. Pſal. 12.13. Though be be long a drawing the one out of its Scabbard, and long a fitting the other to his Bow, yet when they are ready, he ſtrikes home, and hits the mark. Though he hath a time of patience, yet he hath alſo a day of rebuke. Hoſ. 5.9. Though patience over-rules Juſtice by ſuſpending it, yet Juſtice will at laſt over-rule patience by an utter ſilencing it. God is Judge of the whole Earth to right men, yet he is no leſs Judge, of the injuries he receives to right himſelf. Though God a while was preſſed with the murmurings of the Iſraelites, after their coming out of Egypt, and ſeemed deſirous to give them all ſatisfaction upon their unworthy complaints, yet when they came to open hoſtility, in ſetting a Golden Calf in his Throne, he commiſſions the Levites, to kill every man his Brother, and companion in the Camp. Exod. 32.27. And how deſirous ſoever he was to content them before, they never murmured afterwards, but they ſeverely ſmarted for it. When once he hath begun to uſe his Sword, he ſticks it up naked, that it might be ready for uſe upon every occaſion. Though he hath feet of Lead, yet he hath hands of Iron. It was long that he ſupported the peeviſhneſs of the Jews, but at laſt he captiv'd them by the arms of the Babylonians, and laid them waſt by the power of the Romans. He planted by the Apoſtles Churches in the Eaſt, and when his Goodneſs and Long-ſuffering prevail'd not with them, he tore them up by the roots. What Chriſtians are to be found in thoſe once famous parts of Aſia, but what are overgrown with much error and ignorance?
3. The more his patience is abus'd, the ſharper will be the wrath he inflicts. As his wrath reſtrained, makes his patience long, ſo his compaſſions reſtrained, will make his wrath ſevere. As he doth tranſcend all Creatures in the meaſures of the one, ſo he tranſcends all Creatures in the ſharpneſs of the other. Chriſt is deſcrib'd with feet of braſs, as if they burn'd in a Furnace. Revel. 1.15. ſlow to move, but heavy to cruſh, and hot to burn. His wrath looſeth nothing by delay; it grows the freſher by ſleeping, and ſtrikes with greater ſtrength when it awakes. All the time men are abuſing his patience, God is whetting his Sword, and the longer it is whetting, the ſharper will be the edge. The longer he is fetching his blow, the ſmarter it will be. The heavier the Canons are, the more difficulty are they drawn to the beſieged Town, but when arriv'd they recompence the ſlowneſs of their march by the fierceneſs of their battery. Becauſe I have purged thee, i. e. uſed means for thy reformation, and waited for it, and thou waſt not purg'd, thou ſhalt not be purg'd from thy filthineſs any more, till I have cauſed my fury to reſt upon thee. I will not go back, neither will I ſpare, according to thy ways, and according to thy doings ſhall they Judge thee. Ezek. 24.13.14. God will ſpare as little then, as he ſpar'd much before. His wrath ſhall be as raging upon them, as the Sea of their wickedneſs was within them. When there is a bank to forbid the irruption of the ſtreams, the waters ſwell, but when the bank is broke, or the lock taken away, they ruſh with the greater violence, and ravage more, than they would have done, had not they met with a ſtop. The longer a ſtone is in falling, the more it bruiſeth, and grinds to powder. There is a greater treaſure of Wrath laid up by the abuſes of patience. Every ſin muſt have a juſt recompence of reward; and therefore every ſin in regard of its aggravations muſt be more puniſhed, then a ſin in the ſingleneſs and ſimplicity of its own nature. As treaſures of mercy are kept by God for us, he keeps mercy for thouſands, ſo are treaſures of wrath kept by him, to be expended; and a time of expence there muſt be, Patience will account to Juſtice, all the good offices it hath done the ſinner, and demand to be righted by Juſtice. Juſtice will take the account from the hands of Patience, and exact a recompence for every diſingenuous injury offered to it. When Juſtice comes to arreſt men for their debts, Patience, Mercy, and Goodneſs will ſtep in as Creditors, and clap their actions upon them, which will make the condition ſo much more deplorable.
4. When he puts an end to his abus'd patience, his wrath will make quick, and ſure work. He that is ſlow to Anger will be ſwift in the execution of it. The departure of God from Jeruſalem, is deſcribed with wings and wheels. Ezek. 11.23. One ſtroke of his hand is irreſiſtible, he that hath ſpent ſo much time in waiting, needs but one minute to ruine; though it be long ere he draws his Sword out of his ſcabbard, yet when once he doth it, he diſpatcheth men at a blow. Ephraim or the Ten Tribes, had a long time of patience, and proſperity, but now ſhall a month devour him with his portion. Hoſea 5.7. One fatal month puts a period to the many years peace, and ſecurity of a ſinful Nation. His Arrows wound ſuddenly. Pſal. 64.7. And while men are about to fill their Bellies, he caſts the fruits of his wrath upon them. Job 20.23. Like thunder out of a Cloud, or a Bullet out of a Cannon that ſtrikes dead, before it is heard. God deals with ſinners, as Enemies do with a Town, batter it not by planted Guns, but ſecretly undermines, and blows up the Walls, whereby they involve the Garriſon in a ſuddain ruine, and carry the Town. God ſpar'd the Amalekites along time after the injury committed againſt the Iſraelites in their paſſage out of Egypt to Canaan, but when he came to reckon with them, he would waſt them in a trice, and make an utter conſumption of them. 1 Sam. 15.2, 3. He deſcribes himſelf by a travelling Woman. Iſaiah 42.14. That hath born long in her Womb, and at laſt ſends forth her Birth with ſtrong cries. Though he hath held his peace, been ſtill and refrained himſelf, yet at laſt, he will deſtroy, and devour at once. The Ninivites ſpar'd in the time of Jonah for their Repentance, are in Nature threatned with a certain and total ruine; when God ſhould come, to bring them to an account for his length and patience, ſo much abus'd by them. Though God endur'd the murmuring Iſraelites ſo long in the Wilderneſs, yet he paid them off at laſt, and took away the Rebels in his Wrath. He uttered their ſentence with an irreverſible Oath, that none of them ſhould enter into his reſt, and he did as ſurely execute it, as he had ſolemnly ſworn it.
5. Though he doth deferre his viſible wrath, yet that very delay may be more dreadful than a quick puniſhment. He may forbear ſtriking, and give the Reins to the hardneſs and corruption of mens hearts. He may ſuffer them, to walk in their own Counſels, without any more ſtriving with them, whereby they make them ſelves fitter fuel for his vengeance. This was the fate of Iſrael, when they would not hearken to his voice, he gave them up to their own hearts lusts, and they walked in their own Counſels, Pſal. 81.12. Though his ſparing them, had the outward aſpect of patience, it was a wrathful one, and attended with ſpiritual judgments, thus many abuſers of patience may ſtill have their line lengthned, and the Candle of proſperity to ſhine upon their heads, that they may encreaſe their ſins, and be the fitter mark at laſt for his arrows. They ſwim down the ſtream of their own ſenſuality with a deplorable ſecurity, till they fall into an unavoidable gulf, where at laſt it will be a great part of their Hell, to reflect on the length of divine patience on Earth, and their inexcuſable abuſe of it.
2. It informs us of the reaſon, why he lets the Enemies of his Church oppreſs it, and deferrs his promiſe of the deliverance of it. If he did puniſh them preſently, his holineſs and Juſtice would be glorifyed, but his power over himſelf in his patience would be obſcured. Well may the Church be content, to have a perfection of God glorified, that is not like to receive any honor in another World by any exerciſe of it ſelf. If it were not for this patience, he were uncapable to be the Governour of a ſinful World; he might without it be the Governour of an innocent World, but not of a criminal one; he would be the deſtroyer of the World, but not the orderer and diſpoſer of the extravagancies, and ſinfulneſs of the World. The intereſt of his Wiſdom in drawing good out of evil, would not be ſerved, if he were not clothed with this perfection as well as with others. If he did preſently deſtroy the Enemies of his Church upon the firſt oppreſſion, his wiſdom in contriving, and his power in accompliſhing deliverance againſt the united powers of Hell and Earth, would not be viſible, no nor that power in preſerving his people unconſumed in the furnace of Affliction. He had not got ſo great a name in the reſcue of his Iſrael from Pharaoh, had he thundered the Tyrant into deſtruction upon his firſt Edicts againſt the innocent. If he were not patient to the moſt violent of men, he might ſeem to be cruel. But when he offers peace to them under their rebellions, waits that they may be members of his Church, rather than Enemies to it; he frees himſelf from any ſuch imputation, even in the judgment of thoſe that ſhall feel moſt of his wrath; 'tis this renders the equity of his Juſtice unqueſtionable, and the deliverance of his people righteous in the Judgment of thoſe from whoſe fetters they are delivered. Chriſt Reigns in the midſt of his Enemies, to ſhew his power over himſelf, as well as over the heads of his Enemies, to ſhew his power over his Rebels. And though he retards his promiſe, and ſuffers a great interval of time between the publication and performance, ſometimes years, ſometimes ages to paſs away, and little appearance of any preparation, to ſhew himſelf a God of Truth; 'Tis not that he hath forgotten his Word, or repents, that ever he paſſed it, or ſleeps in a ſupine neglect of it: but that men might not periſh, but bethink themſelves, and come as friends into his boſome rather than be cruſh'd as enemies under his feet. 2 Pet. 3.9. The Lord is not ſlack concerning his promiſe, but is long-ſuffering to usward, not willing that any ſhould periſh, but that all ſhould come to Repentance. Hereby he ſhews, that he would be rather pleaſed with the converſion, than the deſtruction of men.
3. We ſee the reaſon, why ſin is ſuffered to remain in the Regenerate; To ſhew his Patience towards his own; for ſince this attribute hath no other place of appearance but in this World, God takes opportunity to manifeſt it: becauſe at the cloſe of the World, it will remain cloſed up in the Deity, without any further operation. As God ſuffers a multitude of ſins in the World, to evidence his Patience to the wicked, ſo he ſuffers great remainders of ſin in his people, to ſhew his Patience to the Godly. His ſparing mercy is admirable, before their converſion, but more admirable in bearing with them after ſo high an Obligation, as the conferring upon them ſpecial converting Grace.
2. The ſecond Ʋſe is of comfort. 'Tis a vaſt comfort to any, when God is pacified towards them; but it is ſome comfort to all, that God is yet Patient towards them, though but very little to a refractory ſinner. His continued Patience to all, ſpeaks a poſſibility of the cure of all, would they not ſtand againſt the way of their recovery. 'Tis a terror, that God hath anger, but it is a mitigation of that terror, that God is ſlow to it; While his Sword is in his ſheath, there is ſome hopes to prevent the drawing of it; Alas, if he were all fire and ſword upon ſin, what would become of us? We ſhould find nothing elſe but over-flowing deluges, or ſweeping Peſtilences, or perpetual flaſhes of Sodom's Fire and Brimſtone from Heaven. He doomes us not preſently to execution, but gives us a long breathing time after the crime, that by retiring from our iniquities, and having recourſe to his mercy, he may be with-held for ever from ſigning a Warrant againſt us, and change his Legal Sentence into an Evangelical pardon. 'Tis a ſpecial comfort to his people, that he is a Sanctuary to them. Ezek. 11.16. A place of refuge, a place of Spiritual Communications; But it is ſome refreſhment to all in this life, that he is a defence to them: for ſo is his Patience call'd. Numb. 14.9. Their defence is departed from them; Speaking to the Iſraelites, that they ſhould not be afraid of the Canaanites, for their defence is departed from them. God is no longer Patient to them, ſince their ſins be full and ripe. Patience as long as it laſts, is a temporary defence, to thoſe that are under the wing of it; but to the believer it is a ſingular comfort; And God is called the God of Patience and conſolation in one breath. Rom. 15.5. The God of Patience and Conſolation grant you to be like-minded; All interpreters underſtand it effectively. The God that inſpires you with comfort, and cheares you with comfort, grant this to you. Why may it not be underſtood formally, of the Patience belonging to the nature of God? and though it be expreſt in the way of Petition, yet it might alſo be propoſed as a pattern for imitation, and ſo ſuits very well to the Exhortation laid down, ver. 1. which was to bear with the infirmities of the weak, which he preſſeth them to, ver. 3. by the example of Chriſt; And ver. 5. by the Patience of God to them, and ſo they are very well linkt together. God of Patience and Conſolation may well be joyned, ſince Patience is the firſt ſtep of comfort to the poor creature. If it did not adminiſter ſome comfortable hopes to Adam, in the interval between his fall, and God's coming to examine him; I am ſure it was the firſt diſcovery of any comfort to the creature, after the ſweeping the deſtroying deluge out of the World; Gen. 9.21. After the ſavour of Noah's Sacrifice, repreſenting the great Sacrifice which was to be in the World, had aſcended up to God, the return from him is a publication of his forbearing to puniſh any more in ſuch a manner: And though he found man no better than he was before, and the imaginations of mens hearts as evil as before the deluge, that he would not again ſmite every living thing, as he had done. This was the firſt expreſſion of comfort to Noah, after his exit from the Ark; And declares nothing elſe but the continuance of Patience to the New World, above what he had ſhewn to the Old.
1. 'Tis a comfort, in that 'tis an argument of his Grace to his people. If he hath ſo rich a Patience to exerciſe towards his enemies, he hath a greater treaſure to beſtow upon his friends. Patience is the firſt attribute, which ſteps in for our Salvation, and therefore called Salvation. 2 Pet. 3.15. Something elſe is therefore built upon it, and intended by it, to thoſe that believe. Thoſe two letters of his name, a God keeping Mercy for Thouſands, and forgiving iniquity, tranſgreſſions and ſin, follows the other Letter of his long ſuffering in the Proclamation. Exod. 34.6, 7. He is ſlow to anger, that he may be merciful, that men may ſeek, and recieve their pardon. If he be long ſuffering, in order to be a pardoning God, he will not be wanting in pardoning thoſe who anſwer the deſign of his forbearance of them. You would not have had ſparing mercy to improve, if God would have deny'd you ſaving mercy upon the improvement of his ſparing goodneſs. If he hath ſo much reſpect to his enemies, that provoke him, as to endure them with much long ſuffering, he will ſurely be very kind to thoſe that obey him, and conform to his will. If he hath much long ſuffering to thoſe that are fitted for deſtruction, Rom. 9.22. he will have a muchneſs of mercy for thoſe that are prepared for Glory by Faith and Repentance. 'Tis but a natural concluſion a gracious Soul may make, if God had not a mind to be appeaſed towards me, he would not have had a mind to forbear me; but ſince he hath forborn me, and given me a heart to ſee, and anſwer the true end of that forbearance, I need not queſtion, but that ſparing Mercy will end in ſaving, ſince it finds that Repentance ſpringing up in me, which that Patience conducted me to.
2. His Patience is a ground to truſt in his promiſe. If his ſlowneſs to anger be ſo great, when his Precept is ſlighted, his readineſs to give what he hath promiſed, will be as great, when his promiſe is believed. If the provocations of them meet with ſuch an unwillingneſs to puniſh them, Faith in him will meet with the choiceſt embraces from him. He was more ready to make the promiſe of Redemption after man's Apoſtacy, than to execute the threatning of the Law. He doth ſtill witneſs a greater willingneſs to give forth the fruits of the promiſe, than to pour out the vials of his curſes. His ſlowneſs to anger is an evidence ſtill, that he hath the ſame diſpoſition, which is no ſlight Cordial to Faith in his Word.
3. 'Tis a comfort in infirmities. If he were not patient, he could not bear with ſo many peeviſhneſſes, and weakneſſes in the hearts of his own. If he be patient to the groſſer ſins of his enemies, he will be no leſs to the lighter infirmities of his people. When the Soul is as a bruiſed Reed, that can emit no ſound at all, or one very harſh and ungrateful, he doth not break it in pieces, and fling it away in diſdain, but waits to ſee, whether it will fully anſwer his pains, and be brought to a better frame, and ſweeter note. He brings them not to account for every ſlip, but as a Father ſpares his ſon that ſerves him. Mal. 3.17. 'Tis a comfort to us in our diſtracted ſervices; for were it not for this ſlowneſs to anger, he would ſtifle us in the midſt of our Prayers, wherein there are as many fooliſh thoughts to diſguſt him, as there are petitions to implore him. The Patientest Angels would hardly be able to bear with the follies of good men in Acts of worſhip.
3. The Third Ʋſe is for Exhortation.
I. Meditate often on the patience of God. The Devil labours for nothing more, than to deface in us the conſideration and memory of this perfection. He is an envious creature, and ſince it hath reached out it ſelf to us, and not to him, he envies God the Glory of it, and man the advantage of it. But God loves to have the Volumes of it ſtudied, and daily turn'd over by us. We cannot without an inexcuſable wilfulneſs miſs the thoughts of it, ſince it is viſible in every bit of bread, and breath of Air in our ſelves, and all about us.
1. The frequent conſideration of his patience, would render God highly amiable to us. 'Tis a more endearing argument, than his meer goodneſs; His goodneſs to us as creatures, endowing us with ſuch excellent faculties, furniſhing us with ſuch a commodious World, and beſtowing upon us ſo many attendants for our pleaſure and ſervice, and giving us a Lordſhip over his other works, deſerves our affection, But his patience to us as ſinners after we have merited the greateſt wrath, ſhews him to be of a ſweeter diſpoſition, than creating Goodneſs to unoffending Creatures; and conſequently ſpeaks a greater love in him, and beſpeaks a greater affection from us. His Creating goodneſs diſcovered the Majeſty of his Being, and the greatneſs of his mind, but this the ſweetneſs and tenderneſs of his Nature. In this patience he exceeds the mildneſs of all Creatures to us; and therefore ſhould be enthroned in our affections above all other Creatures. The conſideration of this would make us affect him for his nature, as well as for his benefits.
2. The conſideration of his patience, would make us frequent and ſerious in the exerciſe of Repentance. In its nature it leads to it, and the conſideration of it would engage us to it, and melt us in the exerciſe of it. Could we deeply think of it, without being touched with a ſence of the kindneſs of our forbearing Creditor and Governour? Could we gaze upon it? nay could we glance upon it without relenting at our offending one of ſo mild a nature, without being ſenſibly affected, that he hath preſerved us ſo long from being loaded with thoſe chains of darkneſs, under which the Devils groan? This forbearance hath good reaſon to make ſin, and ſinners aſham'd. That you are in being, is not for want of advantages enough in his hand againſt you, many a forfeiture you have made, and many an engagement you have broke; he hath ſcarce met with any other dealing from us, than what had treachery in it. Whatſoever our ſincerity is, we have no reaſon to boaſt of it, when we conſider, what mixtures there are in it, and what ſwarms of baſe motions taint it. Hath he not lain preſſed and groaning under our ſins, as a Cart is preſſed with ſheaves. Amos 2.13. when one ſhake of himſelf as Sampſon, might have rid him of the burthen, and diſmiſt us in his fury into Hell? If we ſhould often ask our Conſciences, why have we done thus, and thus againſt ſo mild a God? Would not the reflection on it, put us to the bluſh? If men would conſider, that ſuch a time they provoked God to his face, and yet have not felt his Sword; ſuch a time they blaſphemed him, and made a reproach of his name, and his thunder did not ſtop their motion; ſuch a time they fell into an abominable brutiſhneſs, yet he kept the puniſhment of Devils, the unclean Spirits from reaching them; ſuch a time he bore an open affront from them, when they ſcoft at his Word, and he did not ſend a deſtruction, and laugh at it. Would not ſuch a meditation work ſome ſtrange kind of relentings in men? What if we ſhould conſider, that we cannot do a ſinful act without the ſupport of his concurring Providence? We cannot ſee, hear, move without his concourſe. All Creatures we uſe for our neceſſity, or pleaſure, are ſupported by him in the very act of aſſiſting, to pleaſure us; and when we abuſe thoſe Creatures againſt him, which he ſupports for our uſe, how great is his patience to bear with us, that he doth not annihilate thoſe Creatures, or at leaſt imbitter their uſe? What iſſue could reaſonably be expected, from this conſideration, but Oh wretched man that I am, to ſerve my ſelf of Gods power, to affront him, and of his Long-ſuffering to abuſe him? Oh infinite patience to employ that power to preſerve me, that might have been uſed to puniſh me! He is my Creator, I could not have a being without him, and yet I offend him. He is my preſerver, I cannot maintain my being without him, and yet I affront him. Is this a worthy requital of God? Deut. 32.6. Do you thus requite the Lord, would be the heart breaking reflection. How would it give men a fuller proſpect of the depravation of their nature, than any thing elſe; that their corruption ſhould be ſo deep and ſtrong, that ſo much patience could not overcome it? It would certainly make a man aſham'd of his nature as well as his actions.
3. The conſideration of his patience, would make us reſent more, the injuries done by others to God. A Patient ſufferer, though a deſerving ſufferer, attracts the pity of men, that have a value for any vertue, though clouded with a heap of vice. How much more ſhould we have a concern for God, who ſuffers ſo many abuſes from others? And be grieved, that ſo admirable a patience ſhould be ſlighted by men, who ſolely live by, and under the daily influence of it? The impreſſion of this would make us take Gods part, as it is uſual with men, to take the part of good diſpoſitions that lie under oppreſſion.
4. It would make us patient under Gods hand. His ſlowneſs to Anger and his forbearance is viſible, in the very ſtrokes we feel in this Life. We have no reaſon to murmur againſt him, who gives us ſo little cauſe, and in the greateſt afflictions gives us more occaſion of thankfulneſs, than of repining. Did not ſlowneſs to the extreameſt Anger, moderate every affliction, it had been a Scorpion inſtead of a rod. We have reaſon to bleſs him, who from his long-ſuffering ſends temporal ſufferings, where eternal are juſtly due. Ezra 9.13. Thou haſt puniſhed us leſs than our iniquities do deſerve. His indulgences towards us have been more than our corrections, and the length of his patience hath exceeded the ſharpneſs of his rod, Upon the account of his long-ſuffering our mutinies againſt God have as little to excuſe them, as our ſins againſt him have to deſerve his forbearance.
The conſideration of this would ſhew us more reaſon, to repine at our own repinings, than at any of his ſmarter dealings. And the conſideration of this would make us ſubmiſſive, under the Judgments we expect. His undeſerved patience hath been more than our merited judgments can poſſibly be thought to be. If we fear the removal of the Goſpel for a ſeaſon, as we have reaſon to do, we ſhould rather bleſs him, that by his waiting patience, he hath continued it ſo long, then murmur, that he threatens to take it away ſo late. He hath born with us many a year, ſince the light of it was re-kindled, when our Anceſtors had but ſix years of patience between the riſe of Edward the VI, and the aſcent of Queen Mary to the Crown.
2. Exhortation is, to admire and ſtand aſtoniſht at his patience, and bleſs him for it. If you ſhould have defil'd your Neighbors bed, or ſullyed his reputation, or rifled his Goods, would he have withheld his vengeance, unleſs he had been too weak to execute it? We have done worſe to God, then we can do to man, and yet he draws not that Sword of Wrath out of the ſcabbard of his patience, to ſheath it in our hearts. 'Tis not ſo much a wonder, that any Judgments are ſent, as that there are no more and ſharper. That the World ſhall be fired at laſt, is not a thing ſo ſtrange, as that fire doth not come down every day upon ſome part of it. Had the diſciples, that ſaw ſuch excellent patterns of mildneſs from their Maſter, and were ſo often urg'd to learn of him, that was lowly, and meek, the Government of the World, it had been long ſince turn'd into aſhes, ſince they were too forward to deſire him, to open his magazine of judgments, and kindle a fire, to conſume a Samaritan Village, for a ſlight affront in compariſon of what he received from others, and afterwards from themſelves in their forſaking of him. Luke 9.52, 53, 54. We ſhould admire, and praiſe that here, which ſhall be prais'd in Heaven; though patience ſhall ceaſe as to its exerciſe after the conſummation of the World, it ſhall not ceaſe from receiving the acknowledgments, of what it did, when it traverſed the ſtage of this Earth. If the Name of God be glorified, and acknowledged in Heaven, no queſtion but this will alſo; ſince long-ſuffering is one of his Divine Titles, a letter in his name, as well as Merciful, and Gracious, Abundant in Goodneſs and Truth. And there is good reaſon, to think that the patience exerciſed towards ſome, before converting grace was ordered to ſeize upon them, will bear a great part in the Anthems of Heaven. The greater his long-ſuffering hath been to men, that lay covered with their own dung, a long time before they were freed by grace from their filth; the more admiringly, and loudly they will cry up his Mercy to them, after they have paſt the gulf, and ſee a deſerv'd Hell at a diſtance from them, and many in that place of torments, who never had the taſts of ſo much forbearance. If mercy will be prais'd there, that which began the Alphabet of it, cannot be forgot. If Paul ſpeak ſo highly of it in a damping World, and under the pull-backs of a body of death, as he doth. 1 Tim. 1.16, 17. For this cauſe I obtained mercy; that Chriſt might ſhew forth all long-ſuffering. Now unto the King Eternal, Immortal, Inviſible, the Only Wiſe God, be Honour, and Glory for ever and ever Amen. No doubt, but he will have a higher note for it, when he is ſurrounded with a heavenly flame, and freed from all remains of dullneſs, ſhall it be praiſed above, and have we no notes for it here below? Admire Chriſt too, who ſued out your repreive upon the account of his merit. As mercy acts not upon any but in Chriſt, ſo neither had patience born with any but in Chriſt. The pronouncing the arreſt of Judgment Gen. 8.21. was when God ſmell'd a ſweet ſavour from Noahs ſacrifice, not from the Beaſts offer'd, but the Antitypical ſacrifice repreſented.
That we may be raiſed, to bleſs God for it, let us conſider,
1. The multitude of our provocations. Though ſome have blacker guilt than others, and deeper ſtains, yet let none wipe his mouth, but rather imagine himſelf to have but little reaſon to bleſs it. Are not all our offences as many, as their have been minutes in our lives? All the moments of our continuance in the World, have been moments of his Patience, and our ingratitude. Adam was puniſhed for one ſin, Moſes excluded Canaan for a paſſionate unbelieving word. Ananias and Saphira loſt their lives for one ſin againſt the Holy Ghoſt. One ſin ſullyed the beauty of the World. defaced the works of God, had crackt Heaven and Earth in pieces, had not infinite ſatisfaction been propoſed to the provoked Juſtice by the Redeemer; And not one ſin committed, but is of the ſame venemous nature; How many of thoſe contradictions againſt himſelf hath he born with? Had we been only unprofitable to him, his forbearance of us had been miraculous; But how much doth it exceed a miracle, and lift it ſelf above the meanneſs of a conjunction with ſuch an Epithet, ſince we have been provoking? Had there been no more than our impudent or careleſs ruſhings into his preſence in Worſhip. Had they been only ſins of Omiſſion, and ſins of Ignorance, it had been enough to have put a ſtand to any further operations of this perfection towards us. But add to thoſe, ſins of Commiſſion, ſins againſt knowledge, ſins againſt ſpiritual motions, ſins againſt repeated reſolutions, and preſſing admonitions, the neglects of all the opportunities of Repentance; put them all together, and we can as little recount them, as the ſands on the ſea ſhore. But what do I only ſpeak of particular men? view the whole World, and if our own iniquities render it an amazing Patience; what a mighty ſupply will be made to it in all the numerous and weighty provocations, under which he hath continued the World for ſo many revolutions of Years and Ages? Have not all thoſe preſſed into his preſence with a loud cry, and demanded a ſentence from Juſtice? yet hath not the Judge been overcome by the importunity of our ſins?*Pont. part. 1. 42. Were the Devils puniſhed for one ſin, a proud thought, and that not committed againſt the blood of Chriſt, as we have done numberleſs times? yet hath not God made us partakers in their puniſhment, though we have exceeded them in the quality of their ſin? Oh admirable patience! that would bear with me under ſo many, while he would not bear with the ſinning Angels for one.
2. Conſider how mean things we are, who have provoked him. What is man but a vile thing, that a God abounding with all riches, ſhould take care of ſo abject a thing, much more to bear ſo many affronts from ſuch a drop of matter, ſuch a nothing creature! That he that hath anger at his command, as well as pity, ſhould endure ſuch a deteſtable, deformed creature by ſin, to fly in his face. What is man, that thou art mindful of him? Pſal: 8. foreign miſerable, incurable man, derived from a word, that ſignifies to be incurably ſick. Man is Adam, Earth from his Earthly Original, and Enoſh incurable from his corruption. Is it not worthy to be admired, that a God of infinite Glory ſhould wait on ſuch Adams, worms of earth, and be as it were a ſervant, and attendant to ſuch Enoſhes, ſickly and peeviſh creatures?
3. Conſider who it is, that is thus patient. He it is that with one breath, could turn Heaven and Earth, and all the inhabitants of both into nothing; That could by one Thunderbolt have razed up the Foundations of a curſed World. He that wants not inſtruments without to ruine us, that can arm our own Conſciences againſt us, and can drown us in our own Phlegm. And by taking out one pin from our bodies, cauſe the whole frame to fall aſunder. Beſides, 'tis a God, that while he ſuffers the ſinner, hates the ſin, more than all the Holy men upon Earth, or Angels in Heaven can do; So that his patience for a minute tranſcends the patience of all creatures from the Creation to the Diſſolution of the World: becauſe it is the patience of a God, infinitely more ſenſible of the curſed quality of ſin, and infinitely more deteſting it.
4. Conſider how long he hath forborn his anger. A reprieve for a Week or a Month is accounted a great favour in Civil States; The Civil Law enacts,*Cod. Lib. 9. Titul. 47 6. 20. that if the Emperour commanded a man to be condemned, the Execution was to be deferred 30 dayes: becauſe in that time the Princes anger might be appeaſed. But how great a favour is it to be reprieved 30 years for many offences, every one of which deſerves death more at the hands of God, than any offence can at the hands of man? Paul was according to the common account but about 30 years Old at his Converſion, and how much doth he elevate Divine long ſuffering? Certainly there are many, who have more reaſon, as having larger quantities of patience cut out to them, who have lived to ſee their own gray hairs in a rebellious poſture againſt God, before Grace brought them to a ſurrender. We were all condemn'd in the Womb, our Lives were forfeited the firſt moment of our breath, but patience hath ſtopt the Arreſt; The merciful Creditor deſerves to have acknowledgment from us, who hath laid by his Bond ſo many years, without putting it in ſuit againſt us. Many of your companions in ſin have perhaps been ſurprized long ago, and haled to an Eternal Priſon; Nothing is remaining of them but their duſt, and the time is not yet come for your Funeral. Let it be conſidered, that that God, that would not wait upon the fallen Angels one inſtant after their ſin, nor give them a moments ſpace of Repentance, hath prolonged the Life of many a ſinner in the World to innumerable moments, to 420000 minutes in the ſpace of a Year, to 8 Millions, and 400000 Minutes in the ſpace of 20 Years. The damned in Hell would think it a great kindneſs, to have but a Year's, Month's, nay Daye's reſpite, as a ſpace to Repent in.
5. Conſider alſo, how many have been taken away under ſhorter meaſures of patience. Some have been ſtruck into a Hell of miſery, while thou remaineſt upon an Earth of forbearance. In a Plague, the deſtroying Angel hath hew'd down others, and paſt by us; The Arrows have flew about our heads, paſt over us, and ſtuck in the heart of a neighbour. How many Rich men? How many of our Friends and Familiars have been ſeiz'd by death, ſince the beginning of the year, when they leaſt thought of it, and imagin'd it far from them? Have you not known ſome of your acquaintance ſnatcht away in the height of a crime? Was not the ſame wrath due to you as well as to them? And had it not been as dreadful for you to be ſo ſurprized by him, as it was for them? Why ſhould he take a leſs ſturdy ſinner out of thy company, and let thee remain ſtill upon the Earth? If God had dealt ſo with you, how had you been cut off, not only from the enjoyment of this Life, but the hopes of a better? And if God hath made ſuch a Providence beneficial for reclaiming you, how much reaſon have you to acknowledge him? He that hath had leaſt patience, hath cauſe to admire, but thoſe that have more, ought to exceed others in bleſſing him for it. If God had put an end to your natural Life, before you had made proviſion for Eternal, how deplorable would your condition have been?
Conſider alſo, who ever have been ſinners formerly of a deeper note; Might not God have ſtruck a man in the embraces of his Harlots, and choaked him in the moment of his exceſſive and intemperate healths, or on the ſudden have ſpurted Fire and Brimſtone into a blaſphemers mouth? What if God had ſnatcht you away, when you had been ſleeping in ſome great iniquity, or ſent you, while burning in luſt, to the fire it merited? Might he not have crackt the ſtring, that linkt your ſouls to your bodies, in the laſt ſickneſs you had? And what then had become o… you▪ What could have been expected to ſucceed your impenitent ſtate in this World, but howlings in another? But he repriev'd you upon your petitions, or the ſollicitations of your friends; and have you not broke your word with him? Have your hearts been ſtedfaſt, hath he not yet waited, expecting when you would put your vows and reſolutions into Execution? What need had he to cry out to any ſo loud and ſo long, Oh you fools, how long will you love fooliſhneſs? Prov. 1.22. when he might have ceaſed his crying to you, and have by your death prevented your many neglects of him? Did he do all this, that any of us might add new ſins to our old, or rather, that we ſhould bleſs him for his forbearance, comply with the end of it, in reforming our lives, and having recourſe to his mercy?
3. Exhortation, therefore preſume not upon his patience. The exerciſe of it is not Eternal; you are at preſent under his Patience, yet while you are unconverted, you are alſo under his anger; Pſal. 7.11. God is angry with the wicked every day. You know not how ſoon his Anger may turn his Patience aſide, and ſtep before it. It may be his Sword is drawn out of his Scabbard, his Arrowes may be ſettled in his Bow; and perhaps there is but a little time, before you may feel the edge of the one, or the point of the other; and then there will be no more time for Patience in God to us, or petition from us to him. If we repent here, he will pardon us. If we deferre Repentance, and dye without it, he will have no longer mercy to pardon, nor Patience to bear.
What is there in our power but the preſent? the future time we cannot command, the paſt time we cannot recal, ſquander not then the preſent away. The time will come, when time ſhall be no more, and then long-ſuffering ſhall be no more. Will you neglect the time, wherein patience acts, and vainly hope for a time beyond the reſolves of patience? Will you ſpend that in vain, which Goodneſs hath allotted you for other purpoſes? What an eſtimate will you make of a little forbearance to reſpite death, when you are gaſping under the ſtroke of its Arrows? How much would you value ſome few days, of thoſe many years you now trifle away? Can any think God will be alwayes at an expence with them in vain, that he will have ſuch riches trampled under their feet, and ſo many editions of his patience, be made waſt Paper? Do you know how few ſands are yet to run in your glaſs? Are you ſure that he that waits to day, will wait as well to morrow? How can you tell, but that God that is ſlow to anger to day, may be ſwift to it the next? Jeruſalem had but a day of peace, and the moſt carel… ſinner hath no more. When their day was don they were deſtroyed by …, Peſtilence, or Sword, or led into a doleful Captivity. Did God make our lives ſo uncertain, and the duration of his forbearance unknown to us, that we ſhould live in a lazy neglect of his Glory, and our own happineſs? If you ſhould have more patience in regard of your lives, do you know whither you ſhall have the effectual offers of Grace? As your lives depend upon his will, ſo your converſion depends ſolely upon his Grace. There have been many examples of thoſe miſerable wretches, that have been left to a reprobate ſence, after they have a long time abus'd Divine forbearance. Thoug… … he binds up ſin. Hoſ. 13.12. The ſin of Ephraim is b…d up, as bonds are bound up by a Creditor till a fit opportunity; when God comes to put the bond in ſuit, it will be too late, to wiſh for that patience we have ſo ſcornfully deſpiſed. Conſider therefore the end of Patience. The Patience of God conſidered in it ſelf, without that which it tends to, affords very little Comfort, 'tis but a ſtep to pardoning Mercy, and it may be without it, and often is. Many have been repreived, that were never forgiven; Hell is full of thoſe, that had Patience as well as we, but not one that accepted pardoning grace, went within the gates of it. Patience leaves men, when their ſins have ripen'd them for Hell; but pardoning Grace never leaves men, till it hath conducted them to Heaven. His Patience ſpeaks him placable, but doth not aſſure us, that he is actually appeas'd. Men may hope that long-ſuffering tends to a pardon, but cannot be aſſured of a pardon, but by ſomething elſe above meer long-ſuffering. Reſt not then upon bare Patience, but conſider the end of it; 'tis not, that any ſhould ſin more freely, but repent more meltingly; 'tis not to ſpirit rebellion, but give a merciful ſtop to it. Why ſhould any be ſo ambitious of their ruine, as to conſtrain God, to ruine them againſt the inclinations of his ſweet diſpoſition?
4. The fourth Exhortation is, let us imitate Gods patience in our own to others. He is unlike God, that is hurryed with an unruly impetus, to puniſh others for wronging him. The conſideration of Divine Patience ſhould make us ſquare our ſelves according to that pattern. God hath exerciſed a long-ſuffering from the fall of Adam to this minute on innumerable ſubjects, and ſhall we be tranſported with deſire of revenge upon a ſingle injury? If God were not ſlow to wrath, a ſinful World had been long ago torn up from the foundation. And if Revenge ſhould be exerciſed by all men againſt their Enemies, what man ſhould have been alive, ſince there is not a man without an Enemy? If every man were like Saul, breathing out threatnings, the World would not only be an Aceldama, but a Deſert. How diſtant are they from the nature of God, who are in a flame upon every ſlight provocation from a ſence of ſome feeble and imaginary honour, that muſt bloody their Sword for a trifle, and write their revenge in wounds and death? When God hath his Glory every day beſpattered, yet he keeps his Sword in his ſheath; what a wo would it be to the World, if he drew it upon every affront? This is to be like Brutes, Dogs, or Tygers, that ſnarle, bite, and devour upon every ſlight occaſion: But to be Patient, is to be divine, and to ſhew our ſelves acquainted with the diſpoſition of God. Be you therefore perfect, as your heavenly father is perfect. Matth. 5.48. i. e. Be you perfect, and good; for he had been exhorting them, to bleſs them, that curs'd them, and to do good to them that hated them, and that from the example God had ſet them, in cauſing his Sun to riſe upon the evil as well as the good. Be you therefore perfect. To Conclude, as Patience is Gods perfection, ſo it is the accompliſhment of the Soul. And as his ſlowneſs to anger argues the greatneſs of his power over himſelf, ſo an unwillingneſs to revenge, is a ſign of a power over our ſelves, which is more noble than to be a Monarch over others.