One Hundred Select Sermons, New Testament · Sermon 37
SERMON XXXVII.
Rom. 2.4.
Or deſpiſeſt thou the riches of his goodneſs, and forbearance, and long-ſuffering, not known that the Goodneſs of God leadeth thee to repentance?
It is a part of the Corruption of Nature, and of the miſery of Man through his fall, to make his remedy to be his poyſon; and that which ſhould be the greatest reſtraint and prohibition to him from ſin, to make it the greateſt argument and enconragement to him for it; namely, the grace, and goodneſs, and patience, and long-ſuffering of God. This is that which the Apoſtle Paul does in a ſpecial manner meet withal, and fall upon in this preſent Scripture; where having in the foregoing Chapter inveighed agains the ſins of the Gentiles, and the compliance of others with them occaſionally from Gods goodneſs to them, doeshere in this particular Text which we have now before us, ſet himſelf with a great deal of vehemency againſt this diſtemper; and as it were taking them out man by man, does expostulate it, and reaſon it with them, in the former part of this preſent Chapter for divers and ſundry verſes together. Our buſineſs at preſent is with the fourth verſe of it, which is more full and cloſe than all the rest. Deſpiſeſt thou the riches of his goodneſs, and forbearance, and long-ſuffering, &c.
IN the Text it ſelf there are two General Parts conſiderable: Firſt, The ſimple Expoſtulation. And, ſecondly, The aggravating Amplification. The ſimple Expoſtulation, that ye have in theſe words, Deſpiſest thou the riches of his goodneſs, &c. The aggravating Amplification in thoſe, Not knowing, &c.
We begin with the former, viz. The ſimple Expoſtulation, Deſpiſeſt thou, &c. Wherein again we have three Particulars more: Firſt, The carriage and behaviour of God towards wicked and worldly men; and that is, much patience, and indulgence, and kindneſs to them. The riches of, &c. Secondly, The miſcarriage and unanſwerable returns of wicked men back again to God; and that is in much frowardneſs, and perverſneſs, and contempt; they deſpiſe this his Goodneſs to them. Thirdly, The accountableneſs in which they ſtand to God for this miſcarriage of theirs. Doeſt thou deſpiſe?
Firſt, (I ſay) here's the carriage and behaviour of God towards wicked and worldly men; and that is, in much patience and kindneſs to them; that's here ſuppoſed and implied in the Text, Thou de ſpiſest his goodneſs to thee; therefore there is his goodneſs to thee: This is that therefore which we may obſerve and take notice of from it, that the Lord is oftentimes very kind and gracious to ſuch kind of perſons: And his kindneſs is here expreſt in two particulars: Firſt, In the Poſitive, by the good which he does for them; the riches of his goodneſs, i. e. by an Hebraiſm, Abundant goodneſs, foreign. Secondly, In the Negative; by the evil which he withholds from them: Forbearance and long-ſuffering, &c. foreign.
Firſt, In the Poſitive, by the good which he does for them: God does ſhew a great deal of goodneſs and kindneſs, even to evil men, and beſtows a great deal of good upon them, though it does not always prove good to them. And this, whether we take it in a Temporal Conſideration, or in a spiritual.
Firſt, If we take it in a Temporal; He does here beſtow many outward comforts upon them, and gives them ſometimes a great portion in the things of this preſent life; Health, and wealth, and honours and parts, andcredit, and ſucceſs in imployment, and favour, and eſteem, and repute in the world. Whatever belongs but to the world, a wordly man may injoy, and oftentimes does; and that in great meaſure and abundance, as it is here expreſt. Thus the Scripture ſots it forth to us in ſundry places of it, Pſal. 17.14. Deliver my ſoul, &c. From men which are thy hand, O Lord, from men of the world, which have their portion in this life, and whoſe belly thon filleſt with thy bid treaſure: They are full of children, and leave the reſt of their ſubſtance to their babes. So Pſal. 73.5, 6, 7. They are not in trouble as other men, nor plagued as other men; therefore pride compaſſeth them about as a chain; violence covereth them as a garment: Their eyes stand out with fat neſs; they have more than heart could wiſh. So Job 21.9, 10. Their houſes are ſafe from fear, neither is the rod of God upon them: their bull gendreth, and faileth not: their cow calveth, and caſteth not her calf: they ſend forth their little ones, &c. So Job 12.6. The tabernacles of robbers proſper, and they that provoke God are ſecure, into whoſe hand God bringeth abundantly.
And ſo as for Temporal good things ſo likewiſe for spiritual; they do enjoy as to the outward means many good things here; they have the Goſpel Preached unto them, and the Ordinances adminiſtred amongſt them, and many good counſels and admonitions caſt away upon them, yea ſometimes they have alſo ſecret touches and girdings of conſcience within them, and motions and tendencies to repentance, and amendment, and reformation, though ineffectual, and which dye again in them: They are almoſt perſwaded to be Chriſtians, but they are not perſwaded altogether; and they are not far from the Kingdom of God: but yet they are ſuch as will never come thither, whiles they continue in their preſent eſtate. And this is God's poſitive kindneſs to them in doing them good.
The ſecond is his Negative, in withholding evil from them. This (for faſhion-ſake) is expreſt in two words at once, it is forbearance and longſuffering; he bears with much in them, and is long-ſuffering as to his puniſhments of them; he puts up many an inſolency and provocation from them, and does not preſently proceed to the ruin and deſtruction of them, but ſpares them in this particular. This the Scripture it ſelf takes notice of, and ſometimes in a way of diſad vantage, as Jer. 12.1. The Prophet there expoſtulates with God, Wherefore doth the way of the wicked proſper? Wherefore are all they happy that deal very treacherouſly, &c? And ſo Hab. 1.13. Thou art of purer eyes than to behold evil, and canst not look on iniquity: wherefore lookest thou upon them that deal treacherouſly, and holdeſt thy tongue when the wicked devoureth the man that is more righteous than he? All which ſhew God's patience in this regard.
Now (to give ſome account of both theſe Branches together) this kindneſs of God to wicked men, both in the poſitive and negative Explication; there is a various account may be given of it.
Firſt, God is pleaſed in his Providence thus to deal with them, out of the redundancy and overflowing of Bounty and Magnificence in himſelf. Thus the Sun, it ſhines upon a dunghil, as well as upon the pleaſant meadows; not for the benefit of the dunghil, but from the excellency of its own light, which is of a ſpreading and diffuſive nature: And ſo is it with God himſelf, whoſe creature that is, he cauſes his Sun to ſhine both upon good and bad, and maketh his rain to fall both upon the juſt and unjuſt, Matth. 5.45. and that as having abundance and variety of …od in him; the riches of Goodneſs, as it is he… expreſt in the Text; he has enough in him for all ſorts.
Secondly, God beſtows good things oftentimes upon wicked men, as a reward of ſome good in this life, which has been here done by them; thoſe which for the main are evil men, yet they may have ſome ſprinklings of goodneſs in them; and there may be ſome good things done by them, at leaſt in a civil way. We ſhall find if we look into Scripture, how many perſons whoſe hearts were naught, and had no work of grace at all in them; yet they had many commendable and plauſible actions, which did come from them, and did gain them repute and eſteem in the eyes of the world. In the Lives and Stories of the Heathen Philoſophers, and other famous men amongſt them, we meet with many notable exploits, which were eminent and praiſe-worthy in them. Now God is pleaſed many times to recompence ſuch as theſe, with many outward and temporal favours; becauſe they are not good enough to go to Heaven, and yet he would not have them to be altogether unrewarded, therefore it is that he does follow them, and inlarge them here below. God will be a debter to no man whoſoever he be; indeed he cannot be a debtor properly any other wiſe than he makes himſelf, becauſe we owe all we are unto him; but he will not receive any thing from any man, which he will not ſufficiently pay him for: when thoſe which otherwiſe are no better than they ſhould be, yet ſhall do ſomewhat which is good in the world, in order to the preſervation of it, they ſhall be ſatisfied by him for it.
Thirdly, To ſtop mens mouths, and to leave them inexcuſable, that they may have nothing to ſay for themſelves; Oh ye ſhall have ſome ready to ſay, If I had been thus and thus, and had had theſe advantages, and opportunities, and encouragements; this health, or this eſtate, or this power, or this favour, and the like; Oh what I would have done! why therefore thou haſt it, that ſo thou mayſt have nothing to object or to pretend at that day.
Fourthly, Sometimes to harden men, and to give them up to themſelves; that thoſe who will not be better, they may now be worſe: As Pharaoh, when God took off his Plagues, he hardened his heart; every mercy to him, it was a greater judgment upon him; that which was a mercy in the nature of the thing, it was a judgment in the improvement to the perſon: and ſo it is to many others. And therefore it follows in the Verſe next the Text, After thine hard and impenitent heart, &c. which very often go together with Temporal favours. Men from hence are more incouraged in evil, and more ſlack and remiſs in good; there's none are worſe commonly, than thoſe who are bad after ſome ſpecial favour ſhewen unto them, either in deliverance from ſome eminent danger, or in the obtaining of ſome eminent advantage and accomodation in one kind or other. And God ſometimes, where he accepts not the perſon, he does in this manner diſpoſe of the event, and does thus manage his Providence towards them.
Fifthly and laſtly, and more eſpecially (which is alſo moſt agreeable to the Text, and which we ſhall come to in the cloſe of it, and therefore will but name it here), that ſo hereby he may more kindly and effectually work upon them, and lead them by his Goodneſs to repentance. Theſe Diſpenſations in their own nature have a mollifying quality and property in them.
The conſideration of this preſent point may be thus far uſeful to us, ſeeing God is oftentimes thus gracious and indulgent, even to wicked men, as to bear with very much in them, and to beſtow many courteſies upon them; let none therefore from hence conclude of the goodneſs of their ſtate and condition in regard of God. It is no infallible argument to any of Gods love and favour to them, becauſe they have great things here in the world, or eſcape outward croſſes and afflictions which others fall into, this is no good argument at all; nay, it is many times rather the contrary, and as it may happen, a token rather of diſpleaſure. The reaſon why Godforbears puniſhing and afflicting of many people, it is becauſe he looks upon them as incorrigible, and ſuch as upon whom there's no good likely to be done. Why ſhould ye be ſmitten any more, thou wilt revolt ſtill more and more, Iſa. 1.5. And Hoſ. 4.14. I will not puniſh your daughters when they commit whoredom, nor your ſpouſes when they commit adultery; for themſelves are ſeparated with whores, and they ſacrifice with harlots: therefore the people that doth not underſtand ſhall fall. So the reaſon why he heaps outward bleſſings upon them here, it is becauſe it is all he means to give them; and he makes account it is their portion; which they muſt alſo make account of too: They have their reward: that's the character which the Scripture gives of them, which is the greateſt puniſhment that may be, if it be duly and thoroughly conſidered and attended unto. And ſo the Goſpel ſets it, Luk. 6.14. Wo unto you that are rich, for ye have received your conſolation; which are rich, and nothing but rich, nor have nothing elſe to ſay for your ſelves but only that; which are rich in Treaſure, but are not rich in Faith; which are rich in Goods, but are not rich in good works; which are rich to the world, but are not rich to God. You which are rich, and only rich thus with theſe exceptions and limitations, wo be to you indeed, even from the mouth of Chriſt himſelf, (if there ſhould be any ſuch amongſt you) and wo be to you upon this account, Becauſe you have received your conſolation, and there's no more behind for you to expect.
Beloved, we ſhould all labour to ſee upon what terms we enjoy that which we enjoy, and not ſo much take care to have the things themſelves which we aim at, as to have them in mercy and favour; to have outward proſperity (ſo far forth as we do partake of it) to be ſeaſoned and ſanctified to us, and ſprinkled with the love of God in Chriſt, which is the cream of all. And then we may take ſome comfort and delight, and contentment in it, which otherwiſe we cannot do.
And this will be diſcern'd by us according to the effects which it hath upon us for further improvement; there's nothing which we are the better for, which we are not the better with, and the better by, which does not draw us nearer to God, and make us more fruitful to him in uſing it to his honour and glory; our Parts and our Eſtates, and our Intereſts, or whatever we can name. Therefore let us look to it, that ſo (as Jabez deſired for himſelf) we may be blest indeed, and that the Lord may not from henceforth curſe our very bleſſings to us, as he hath ſometimes threatned to do, Mal. 2.2. I will ſend a curſe upon you, ſaith the Lord of Hoſts, and will curſe your bleſſings; yea, I have curſt them already, becauſe ye have not laid it to heart.
Again, From hence we learn likewiſe, as how to judg of our ſelves, ſo likewiſe how to judg of others, which is not ſo much according to the enjoyment of common things, which there is no cauſe to envy them for, as many ſometimes are apt to do. The Spirit of God gives divers hints againſt it in regard of our proneneſs hereunto. It was that David himſelf was ſubject ſo much unto, Pſal. 73.3. I was envious at the fooliſh, when I ſaw the proſperity of the wicked. But he was afterwards of another mind when he once went into the Sanctuary of God, ver. 17. and ſo he labour'd to make others alſo, Pſal. 37.1. Fret not thy ſelf becauſe of evil doers, neither be thon envious againſt the workers of iniquity. And ſo Pſal. 49.16. Be not thou afraid when any one is made rich, when the glory of his houſe is increaſed. And Solomon, Prov. 24.1. Be not thou envious againſt evil men, neither deſire to be with them. Alas, they are but common mercies, and ſuch as the worſt partake of; God is oftentimes very gracious to them thus. Which is the firſt Particular here conſiderable, his carriage and behaviour even to evil men, which is to beſtow great riches of goodneſs and of patience upon them.
The ſecond is the miſcarriage and unanſwerableneſs of evil men again to him, and that is ſignified in their deſpiſing of theſe riches of goodneſs from him. This is that which wicked and worldly men are very apt to do, and which frequently they alſo do. They ſlight and contemn and deſpiſe theſe gracious and merciful diſpenſations of God towards them. And this they may be conceiv'd to do three manner of ways eſpecially: Firſt, By non-attendancy and unthankfulneſs. Secondly, By non improvement and unfruitfulneſs. Thirdly, By miſimprovement and incorrigibleneſs.
Firſt, By non-attendency and unthankfulneſs; thoſe which do not take notice of a kindneſs, they are ſo far forth conceived to deſpiſe it; Ingratitude it is a piece of contempt; and this is that which is in wicked men in a great meaſure, in regard of Gods favours and kindneſſes to them, they are unmindful and forgetful of them, and give no heed unto them. Thus Iſa. 17.10. Thou haſt forgotten the God of thy ſalvation, and haſt not been mindful of the rock of thy ſtrength. So Pſal. 78.42. They remembred not his hand; nor the day when he delivered them from the enemy. So Pſal. 106.13. They ſoon forgat his works, they waited not for his counſel. And ver. 21. They forgat God their Saviour: which had done great things in Egypt. Omnia quae curant meminerunt. Thoſe things which men care for, they remember and call to mind; but when men do not do thus with Gods mercies, it is a ſign that they do but little regard or care for them; when as namely they are unthankful for them, (for that's indeed the meaning of it) and which is intended in this forgetfulneſs we ſpeak of. It is not a matter of notion, but affection; a man may remember the things which God has done for him ſo far as concerns the brain, and the receiving of them into the underſtanding; and yet for all that forget them, and ſo conſequently deſpiſe them; when as namely his heart is not raiſed and enlarged in the bleſſing and praiſing of God for them: when we ſhall ſo carry and behave our ſelves in regard of thoſe mercies and favours which at any time we receive from God, as if they were not worth the acknowledging, which we do by non-attendency to them, and unthankfulneſs for them, we are effectively judged to deſpiſe them.
Secondly, By non improvement and unfruitfulneſs: when we we do not that good which we may and ought to do, with thoſe mercies which God beſtows upon us, we do ſlight and contemn thoſe mercies in Gods account. Every man eſteems of any thing according to the uſe which he puts it to. And ſo in this, take it in what you will, whether in Parts, or Eſtate, or Authority, or any thing elſe, if we do not improve it, and draw it out to thoſe ends for which we enjoy them, and are made partakers of them, we are deſpiſers both of the things themſelves, and him that gives them. And thus now are men of the world for the moſt part with thoſe they have. They have them, but they do no good with them, neither in one kind or other; but have them only to have them, and ſometimes to ſay that they have them, and to look upon them with their eyes, as Solomon ſpeaks of riches, whilſt they keep them and ingroſs them to themſelves. This it is a deſpiſing of them. Indeed at the firſt hearing, it may ſeem to be the contrary, when worldly men keep their riches to themſelves, and hoard them up, and detain them by them. What, do they deſpiſe them? why, they rather value them, and make much of them, and prize them, which makes them loth to part with them. Yes, they value them in a ſort as to the things, but they contemn them, and deſpiſe them as to the uſe and right improvement of them; ſo far forth as they have them themſelves, ſo they prize them; but ſo far forth as they come from God, ſo they contemn them, and are juſtly reckoned to be deſpiſers of them.
Thirdly (and eſpecially) by miſimprovement and a contrary uſe of them, they deſpite them ſo likewiſe. Thoſe good things which God beſtows upon them, they do not only do no good with them, but they do a great deal of hurt, and they are themſelves ſo much the worſe for them. This is diſcernable in ſundry Particulars: Firſt, In ſecurity and carnal confidence; wicked men becauſe God ſpares them, and follows them with outward comforts, therefore they think themſelves to be in a very good eſtate and condition, and never mind the good of their ſouls. This makes them more confirmed in evil than ever they were before, and more ſetled and grounded in wicked courſes; as Pſal. 52.7. Lo this is the man that made not God his ſtrength, but truſted in the abundance of his riches, and ſtrengthened himſelf in his wickedneſs, or in his ſubſtance. Such perſons becauſe God ſpares them, therefore they think he approves them; and becauſe he beſtows good things upon them, that therefore he is well-pleaſed with them; which is a miſtake and a miſimprovement.
Secondly, To the neglect and contempt of others. There are many who when they are well and in good plight themſelves, are forgetful of their brethren, and ſcornful and diſdainful to them; forget the afflictions of Joſeph; and ſometimes (as Job's friends) have ſiniſter thoughts of them for them. This is a miſimprovement of the riches of Gods goodneſs to them, who from hence ſhould be more kind and merciful, and tender-hearted to others as a piece of gratitude and thankfulneſs for Gods goodneſs and indulgence to themſelves, which yet (for the moſt part) they are little affected withall.
Thirdly, By doing miſchief with them, this is a miſimprovement indeed, when thoſe things which men ſhould receive from God, they ſhall uſe againſt him, and make them to be means and occaſions for the feeding and venting of their luſts and corrupt affections. Riches, when men ſhall uſe them to luxury, and riot, and exceſs. Power, when men ſhall uſe it to malice and revenge, and oppreſſion. Honour, when men ſhall uſe it to pride and vanity, and contempt. Wit, when men ſhall uſe it to Hereſie and deceitfulneſs, and the defence of evil ways, &c. this is (with a witneſs) a miſimproving and ſo a deſpiſing of the mercies of God. And yet is that which wordly men are frequently guilty of upon all occaſions. They do in all theſe reſpects which I have now mentioned, and may more, deſpiſe the riches of Gods goodneſs, &c.
If we would know whence this does ariſe and proceed in them, there is this account which may be given of it: Firſt, from Ignorance, and not knowing the worth of the things themſelves; that's one cauſe and occaſion of deſpiſing, as it is hinted alſo in the Text (which in its place we ſhall come unto) not knowing that the goodneſs of God, &c. That which men do not know, they do not eſteem; and ſo it is here, men do not know the worth of thoſe good things which they enjoy from him. Not know them? why they know them too much, and are too much in love with, and that makes them oftentimes to ſo admire them; yea but they do not know them as they ſhould know them, and under that notion; they do not know them as tending to their betterment, and as leading them to repentance, as it is afterwards expreſt of them. Thus they do not know them, and ſo from thence do deſpiſe them.
Secondly, It proceeds from pride and ſelf-conceit; thoſe that have high thoughts of themſelves, have commonly low thoughts of others; and thoſe that think they deſerve kindneſſes, they are commonly unthankful for them, and make but little account of them; and ſo it is with ſuch as theſe, they therefore deſpiſe Gods goodneſs, becauſe they applaud their own. Humility it is thankful for any thing, becauſe it knows it deſerves nothing at all. But Pride it is thankful for nothing, becauſe it thinks it deſerves all which it has.
Thirdly, It proceeds from baſeneſs and lowneſs of ſpirit; none are more ſcornful of others than thoſe which are moſt ſcornful in themſelves; they which are ſo paſſively, they are ſo actively too. Ingenuity it takes notice of kindneſſes; but ſordidneſs that deſpiſes them, not only from men, but from God. And thus it is here.
Theſe things laid together, ſhews us how ill any favour and kindneſſes are ſhewn to evil men, for they will but deſpiſe them, and ſet light by them, and make nothing of them. Perit quod facis ingrato, it is but ſo much goodneſs loſt and ill beſtowed, which at laſt comes to nothing, in regard of thoſe that receive it. And let us underſtand and take notice here what is indeed deſpiſing and contempt: Men may perhaps ſometimes think it to be leſs than indeed it is, but therefore it is good to be informed about it, and that according to all thoſe expreſſions which we have given of it, that we may have right apprehenſions of it, in ſecurity, in contempt of others, and eſpecially in perverting of Gods goodneſs, and turning it into wantonneſs: this is contemning and deſpiſing of Gods goodneſs and patience, &c. in the account of God himſelf. And that's the ſecond Particular obſervable in this firſt General, viz. the miſcarriage of, &c. they deſpiſe the, &c.
The third is the accountableneſs in which they ſtand to God for this miſcarriage, Doſt thou deſpiſe? wherein the Apoſtle Paul calls them to a reckoning for this their miſcarriage, and cites them to Gods Tribunal for it, as offering to do it.
There are two things which ſeem eſpecially to be imply'd in this Expoſtulation: Firſt, The iniquity of it, it is that which is irregular, Doſt thou? that is, doſt thou offer to do it, as a thing ſo abſurd and unreaſonable? Secondly, The danger of it, it is that which is pernicious, Dost thou, i.e. Darest thou, as a thing ſo full of hazzard and peril?
Firſt, There's the iniquity of it, Doſt thou, i.e. wouldſt thou offer to do it? as a thing ſo irregular and unequal, art thou ſo baſe and unworthy, and diſingenuous to deſpiſe the riches of Gods goodneſs? it is the moſt abſurd thing that can be in the very nature of the thing it ſelf. There are two Conſiderations amongſt the reſt, which are great fences againſt deſpiſing, the one is the excellency of the thing for the matter of it; and the other is the excellency of the Perſon for the giver of it. If the gift it ſelf be but mean, yet if the perſon that gives it be of quality, we ſhould not deſpiſe it in regard of the perſon. If the perſon that gives it be but mean, yet if the thing which he gives be of worth, we would not deſpiſe it, becauſe of the matter of it. But now where there ſhall be a concurrence of both theſe together, an excellent gift coming from an excellent Perſon, here the argument is ſo much the ſtronger, and the engagement the more; and this is the caſe here (ſo much the more to oblige us to reſpect, and to aggravate contempt in us.) For the matter of it, it is riches of goodneſs; and for the giver of it, it is the riches of his goodneſs, even of the goodneſs of God himſelf, the higheſt Perſon that is. And may it not well then be ſaid, Dost thou deſpiſe? yes certainly, in regard of the iniquity and irreguality of it. It is the unworthieſt thing that can be to deſpiſe the riches of Gods goodneſs.
Eſpecially if we ſhall conſider further (which is pertinent hereunto) the Perſons that do it, ſuch poor, and weak, and frail, and ſinful Creatures as we are, that we ſhould deſpiſe Gods goodneſs, this is the greateſt wonder of all, Dost thou deſpiſe? There's a great Emphaſis in that, not only the Perſon ſpoken of, but the Perſon ſpoken to, there's much in that; for ſome rich and wealthy perſon that has a great Eſtate and revenues of his own, for him to deſpiſe a boon and an alms, it would be no ſuch great wonderment; but for a poor beggarly wretch that has not a peny in his purſe, nor a piece of bread to put into his mouth, nor a rag to clothe him withal, for ſuch an one to deſpiſe it, were incredible; now ſuch kinds of poor are we, whoſoever we are, we all ſtand in need of mercy, and goodneſs, and patience, and long-ſuffering, and muſt live upon it; and is it not ſtrange then that we ſhould deſpiſe it. What doeſt thou deſpiſe it? Thou? and thou O man, foreign, as it is in the Context, in the words before the Text, the firſt and third verſe of the Chapter, that thou ſhouldſt do it, it is the ſtrangeſt of all, it's very unreaſonable for the iniquity of it.
But then ſecondly, for the danger of it, it is very pernicious in regard of that: Dost thou, i.e. indeed darest thou? as thinking thou ſhalt eſcape in ſo doing? Thou ſhall not do ſo, it is that which God will not bear with, nor take it at thine hands. It is a ſin which of all others he will not excuſe. We ſee how it is amongſt men, that there is nothing which commonly goes more to their hearts than contempt; they which can bear with many things elſe, they cannot endure to be ſlighted, and undervalued, and diſeſteemed. There's not the pooreſt or meaneſt man that is, but thinks himſelf good enough to be regarded, and are worthy of ſome reſpects; neither is there any thing which the nature of man does more abhor and diſrelliſh than ſcorn; and the greater the perſon is, the more uſually is the ſenſibleneſs of it. And how may we then think it is with the great God himſelf from his poor and miſerable Creatures? How will he take it from them to receive contempt at their hands, and to be ſcorned by them? Wherefore doth the wicked contemn God? he hath ſaid in his heart, Thou wilt not require it: but thou hast ſeen it, for thou beholdeſt miſchief, &c. Pſal. 10.13, 14. All contempt and deſpiſing is unpleaſing, but it is ſo much the more odious according not only to the perſon, but to the thing which it is converſant about; and that is kindneſs and goodneſs, and the like; for this to be deſpiſed, is ſo much the more grievous. Of all things elſe beſides, men can leaſt indure to be ſlighted and undervalued in matter of courteſte: and ſo it is alſo with God; for thus to be contemned, is moſt abominable, he cannot like it well to have his judgments and corrections deſpiſed. My ſon deſpiſe not the chastening of the Lord, &c. Heb. 12.5. But to have his goodneſs and his mercy deſpiſed, and to have his patience and long-ſuffering abuſed, this is the worſt of all, Patientia laeſa fit furor, Patience, when it is once abuſed, it turns into fury and wrath. And ſo will the Patience of God when it is exerciſed by the Provocations of men; There's a time a coming when Mercy will be worth the owning, and will not be deſpiſed.
There are divers evils conſequent upon this deſpiſing of the mercies of God. Firſt, The removal and taking away of the mercies themſelves. When God beſtows good things upon them, and they make nothing of them, or pervert them to a contrary uſe; God does then juſtly deprive them of them, and beſtows them ſometimes upon thoſe which will better deſerve them. Thus Hoſ. 2.8, 9. She did not know (that is, conſider) that I gave her corn, and wine, and oyl, and multiplied her ſilver and gold which they prepared for Baal. And what then? Therefore will I return and take away my corn in the time thereof, and my wine in the ſeaſon thereof, and I will recover my wool and my flax given to cover her nakedneſs. There's no better way to ſecure and to preſerve any comfort to us, which at any time we enjoy, than by thankful and fruitful improving it to Gods glory, and the doing of good with it; whereas the contrary it does plainly forfeit and expoſe it to ruin and loſs.
Secondly, Ʋpon deſpiſing of Gods mercies, there follows not only a removal of them, but alſo a perverting of them, and turning them to evil: God (as I ſaid before) is able to curſe mens bleſſings, and ſo oftentimes he does upon this account, wherein he deals with them ſuitably to themſelves. For they do for their parts uſe his bleſſings to a contrary purpoſe, and he does diſpoſe his bleſſings to have a contrary iſſue to them; that what is comfortable in its own nature ſhall be to them matter of diſquiet.
Thirdly, He does alſo hereupon inflict heavy judgments, and abſolute puniſhments; when mercy will do no good, he then takes another curſe, and proceeds to deſtruction, eſpecially where mercy is preſumed on. As Dent. 29.19, 20. He that bleſſes himſelf in his heart, and ſays, He ſhall have peace although he does thus and thus, the Lord will not ſpare him, &c.
The Conſideration of theſe things ſhould make us therefore to be ſhy and careful in this particular. Oh take heed of deſpiſing the riches of Gods goodneſs and patience. And the greater mercies they are that God follows thee withal, be ſo much the more tender of them, becauſe himſelf is more tender of them alſo; and thoſe are ſpiritual mercies, and which concern our ſpiritual welfare: do not neglect or deſpiſe them of any other beſides; the Goſpel and Ordinances, and Miniſtry, and Diſpenſations of the Spirit; the motions, and ſtirrings, and checkings of Conſcience in the ſoul (which I ſpake of before) take heed of deſpiſing of theſe, for it is a deſpiſing even of God himſelf, and his goodneſs: He that …ſeth you deſpiſeth me; and he that deſpiſeth me, deſpiſeth him that ſent me. Luk. 10.16. And ſo 1 Theſ. 4.8. He that deſpiſeth, deſpiſeth not man but God, who hath alſo given us his holy Spirit, ſays the Apoſtle to the Theſſalonians. There are many which are apt to think well themſelves, that when they reject the Miniſtry of the Word, and ſlight ſuch performances as theſe are, that they deſpiſe but the pains and labours of ſome weak and frail man. Oh but there's more in it than ſo, it is a deſpiſing of the Goodneſs of God, even the riches of his Goodneſs, as it is here expreſt in the Text; and of his chiefeſt goodneſs of all; the riches of his grace which he moſt delights and takes pleaſure in, and would magnifie above all his works.
Before I paſs this Head, let me take notice of one thing more; and that is the phraſe and manner of expreſſion. Thon, and thou O man, by way of particular deſignation; which ſhews the nature and property of the Miniſtry, in the exerciſe of it which is to come home to mens particular conſciences, and to deal effectually with them in particular. It is both an indefinite word, and a reſtrained; it is indefinite in regard of the Preacher; but it is reſtrained in regard of the Hearer; for the Miniſters, they cannot always know who are guilty of theſe and theſe miſcarriages; therefore they ſpeak at random, and in generalities, they know not to whom: But the Spirit of God in mens conſciences brings it home to the particular perſons of thoſe which are concerned in it. As St. Auſtin has it to this purpoſe, Aures omnium pulſo, ſed conſcienties quorundam convenio, &c. I ſpeak (ſays he) to al mens ears, but I meet but with ſome mens conſciences. I do not ſay, Thou ſuch an one, who art thus guilty, amend thy ſelf; but whoſoever in this auditory is thus guilty, let him amend himſelf; Publica eſt correctio, ſed peccata corrigit. And ſo I have one with the firſt General Part of the Text, which is the ſimple expostulation, Deſpiſeſt thou the riches of his Goodneſs and long-ſuffering? &c.
The ſecond is the aggravating amplification in theſe, Not knowing that the Goodneſs of God leadeth thee to repentance. Wherein again we have two Branches more: Firſt, The truth aſſerted. And ſecondly, The truth queſtioned. The truth aſſerted; that's on the Apoſtles part in theſe words, The Goodneſs of God leadeth thee, &c. The truth queſtioned; that's on the Sinners part in theſe words, Not knowing that the goodneſs of God leadeth thee to repentance, &c.
We begin with the former, viz. The truth aſſerted: The goodneſs of God leadeth thee to repentance. Now this will require a little Explication from us, how it is to be underſtood by us; and it may be taken three manner of ways: Firſt, Occaſionally, as it gives the opportunity. Secondly, Argumentatively, as it gives the Motive and Ingagement. Thirdly, In a ſenſe alſo effectively and operatively, as it gives the very thing it ſelf.
Firſt (I ſay) Occaſionally, as it gives the opportunity; the Goodneſs of God does ſo far forth lead to repentance…s it affords time and ſpace for repentance; for ſo it does. If God ſhould deal ſtrictly with men in rigour of juſtice, and cut them off preſently in their very ſins, they would then find no place for repentance. But now his patience and long-ſuffering towards them, is in this reſpect an advantage to them: as a Creditor, that ſpares his Debtor, and does not inſtantly fall upon him, he gives him time to pay his Debts, which otherwiſe he could not do. Thus does God with the ſons of men, by his indulgence and forbearance of them; he does hereby give them reſpite for this, that they may conſider their ways, that they may bethink themſelves; that they may return and make their peace with him in the blood of Chriſt, and ſo at laſt come to ſalvation, and be made partakers of eternal life. This is a main end in this goodneſs and for bearance of God; and whereby in this ſenſe he leads men, as it were, to repentance. This is that which the Apoſtle Peter hath expreſly ſignified to us, 2 Pet. 3.9. The Lord is not ſlack concerning his promiſe, as men count ſlackneſs, but is long ſuffering to us-ward; not willing that any ſhould periſh, but that all ſhould come to repentance. It is an account of his delay and withholding of the latter judgment for a time; he does not preſently make an end of the world, and turn up all things here; as being not willing that any ſhould periſh, namely, of thoſe whom he has elected and ordained to ſalvation; but as he has foreappointed them to the end, ſo he does likewiſe diſpoſe them to the means which may reach and accompliſh that end; and that is Repentance and Faith in Chriſt, and the knowledg of the Truth: As many as were ordained to eternal life believed, Act. 13.48. And here thoſe that were deſigned not to periſh, they were ordered to come to repentance, foreign, to have place or ſpace for repentance, as the Greek word properly ſignifies. Upon this Conſideration in ver. 15. of the ſame Chapter is the long-ſuffering of the Lord ſaid to be ſalvation, upon the Teſtimony of two Apoſtles, both Peter and Paul, who is likewiſe cited for it. How it God's long-ſuffering ſalvation? not in the thing it ſelf, but in the opportunity, as it gives occaſion and time for ſalvation, by leading to the means of it, in which is repentance.
This ſhould accordingly teach us to improve theſe opportunities to the beſt advantage for our own ſouls, while God gives life, and health, and ſtrength, and theſe bleſſed ſeaſons of Grace in the Miniſtry, and Preaching of the Goſpel, and theſe ſpiritual Diſpenſations. We as workers together with God, beſeech you alſo, that ye receive not the grace of God in vain: For he ſaith, I have heard thee in a time accepted, and in the day of ſalvation have I ſuccoured thee: Behold now is the accepted time; behold now is the day of ſalvation, 2 Cor. 6.1, 2.
Beloved, The time of life is the time of grace; when that's once gone, all opportunity of repentance and ſalvation is gone with it, and that for ever. O ſpear me a little, that I may recover my ſelf before I go hence, and be no more ſeen, ſays David, Pſal. 39.13. If ever we recover our ſelves at all, we muſt recover our ſelves now, or elſe we ſhall be paſt recovering: The time of grace, it may be ſhorter than the time of life, but it will never be longer: a man may out-live his opportunities, but his opportunities will never out-live him; and therefore be perſwaded to take time whiles time ſerves, and to cloſe with the preſent advantage: We count it wiſdom to do ſo in other matters; In our Markets, and in our Trades and in our Merchandizes; let us do it, for our ſouls, and in reference to our eternal ſalvation. O let us not ſquander away that bleſſed and precious time which God gives us for coming to repentance: In vanity, in ſin, in luſt, in making proviſion for the fleſh, and the deſires of that, and ſo in treaſuring up to our ſelves wrath againſt that day of wrath, as in the verſe next the Text. But rather let us lay it out in getting of 2 ſtock of grace, in working out our own ſalvation in laying up in store to our ſelves a good foundation againſt the time to come, that we may lay hold on eternal life, 1 Tim. 6.19. And that's the first Explication in which the Goodneſs of God is ſaid to lead men to repentance, to wit, occaſionally, as it gives them an opportunity for it.
The ſecond is Argumentatively, as it gives them a Motive to it, and encouragement and engagement thereunto; for ſo likewiſe it does: The better God is to us, the better ſhould we be to him again; and the more it ſhould go to our hearts, when we have ſinned againſt him; we ſhould rather labour to make him amends, than to offend him ſo much the more, as we are ready to do: There are many Arguments at once in God's goodneſs and patience towards us to move us to repentance.
Firſt, As a matter of Equity. It is but juſt and fitting to be ſo; that ſeeing God is ſo good, and we have ſinned againſt him, that therefore we ſhould make returns unto him; there's no greater reaſon for our repentance, than when we ſhall conſider that we have done amiſs; and there's nothing which does more convince us of that, than the goodneſs of the party whom we have provoked and ſinned againſt; the better that God is in himſelf, the worſe and viler wretches are we that will provoke ſo good a God; and the greater is our Provocation, the greater cauſe and ground for our repentance; that's one Argument in it.
Secondly, In point of thankfulneſs and gratitude: God is good and gracious to us, and bears with very much in us. How ſhall we make him any requital for this his Goodneſs to us? What ſhall we render to the Lord for all his benefits towards us? Surely there can be no better recompence than repentance, and which belongs unto it new obedience; when there's nothing elſe that we are able to give him, there's no reaſon that we ſhould ſtick at that.
And then Thirdly, In point of ingenuity, and to ſatisfie his expectations from us. What's the reaſon that God does forbear us, and is patient, and tender, and long-ſuffering to any of us? What, is it, that we ſhould provoke him more, that we ſhould run in further arrears with him, that we ſhould perſiſt and continue ſtill in ſin? God forbid! as the Apoſtle has it; no, but that we ſhould repent, and come in and turn unto him; it is the very end of this his gracious diſpenſation. Now there's nothing more reaſonable for us than that we ſhould cloſe and comply with God's ands; that which he intends in any thing which he does unto us, that ſhould we purſue and proſecute all we can in the Applications of our ſelves unto him. And ſo here, becauſe God waits that he may be gracious to us, and becauſe he deſires that he may have compaſſion upon us; therefore ſhould we give him an occaſion and opportunity for it, which we can do no otherwiſe than by repenting, and coming home unto him. and that's the ſecond ſenſe of the words, Argumentatively, as matter of Ingagement.
The third is effectively or operatively in the thing it ſelf. This muſt be rightly taken and underſtood by us; namely, ſo far forth as God does ſanctifie his Providential diſpenſations to ſuch a purpoſe as this is, thereby to ſoften and work upon mens hearts: There's no outward Providence whatſoever which will do any man any good of it ſelf any further than it pleaſes God to improve it, and to ſet it home upon the ſoul: But when he does ſo, then it obtains this effect; Goodneſs and patience ſanctified, it do …very much lead men to repentance by gracious and ingenuous impreſſions fastened upon the minds of men, otherwiſe it does no good at all, at leaſt in any ſaving way: The goodneſs of God that does us good in a way of repentance; it is not his goodneſs without us, but his goodneſs rather within us, by the changing of our inward man, and the infuſing of gracious Principles into us. And thus far indeed he does conduct us and lead us hereunto.
There are ſome which are of opinion, as if we has a Power in our ſelves ſo far forth to improve God's Goodneſs, and forbearance, and long-ſuffering towards us, as thereby to be eaſily drawn to repentance if our ſelves pleaſe; that they are proper and ſufficient means with the help and cooperation of the Spirit of God, which does always accompany them to bring them hereunto. But this is more than the Apoſtle does a…ert here in this place, or than can be rationally deduced from it. Where firſt, he ſpeaks not of ſuch a repentance as does come home to abſolute converſion, and which is ſound in true believers, and the Children of God; but only of a diſciplinary repentance, cou…ſting eſpecially in an external ceſſation from thoſe grievous ſins before mentioned, and of the change of vicious acts and cuſtoms, into thoſe which were morally honeſt and laudable. Secondly, He does not affirm that this Goodneſs and Mercy of God has any ſuitableneſs or congruity hereunto in a connexion of cauſes and dependance of one thing upon another. Neither thirdly (which is alſo ſuppoſed) does he ſay, That God does abſolutely intend the Actual repentance of all ſuch perſons to whom this Mercy is ſhewed. But this is that which he does propound and exhibit to us, That God does hereby, as it were, lead men by the hand, and intice them, and invite them, and draw them on to the doing it more than they do, and ſo objectively leads them to repentance. And this is enough to convince men, and to leave them inexcuſable, whiles they pull themſelves out of Gods hand offering to lead them, and refuſe to be better by him, and by all his favour, and mercies towards them, which he follows them, and tends them withal.
To this I might alſo add by way of further illustration, how God leads men to Repentance, Exemplariter, by way of pattern and example, and that alſo in this his Goodneſs and Patience, whiles himſelf ſeems to repent of the evil which he intended to bring upon them, as we find that phraſe often in Scripture; this is a ſpecial inducement to them for their repentance of their evil againſt him. But theſe things I cannot now preſs and inſiſt upon. That's the firſt Branch in the ſecond General, viz. the truth aſſerted, That the Goodneſs of God leadeth thee to Repentance.
The ſecond is the Truth questioned, in thoſe words, Not knowing that. Which words may be taken either as a part of the Expoſtulation, as join'd with the foregoing words, Deſpiſeſt thou, &c. and doest thou not know? Or elſe as the Aſſignation of a ground and reaſon of that contempt, foraſmuch as thou does not know, &c. Take them which way you will, and if you pleaſe both ways together. And ſo this expreſſion, not knowing, it does imply three things in it: Firſt, ſimple Ignorance, not knowing; i.e. not apprehending. Secondly, Interpretative Ignorance, not knowing; i.e. not conſidering. Thirdly, Affected Ignorance, not knowing; i.e. not willing to know.
Firſt, Simple Ignorance, not knowing, i.e. not apprehending; this is that which worldly men are oftentimes much encompaſt withal; they are ignorant of the ſcope and end, and intent of Gods Providence towards them; they do not know what he means either in his chaſtiſements, or his forbearance of correction, but have oftentimes ſinister conceits and apprehenſions in this particular, as thinking that to be a favouring of ſin in them which is rather the contrary, and thinking that to be an allowance of wickedneſs, which is rather a motive an incitement to goodneſs; and ſo repentance, as it is here expreſt. Evil men underſtand not judgment, but they which ſeek the Lord underſt and all things, both in judgment and mercy it ſelf, as is there implied, Prov. 28.5.
Now this Ignorance as is here alſo intimated, is a cauſe and ground of this miſcarriage; therefore men make no better uſe of all his gracious dealings with them, becauſe they know not, nor do not underſtand the drift and meaning of them, nor the errand which they carry with them, which it is a matter of concernment to know. Chriſtians they ſhould labour to be well acquainted with the Providences of God, to ſpell out the meaning of them, and to learn that proper leſſon which he would teach them by them.
Secondly, Interpretative Ignorance, not knowing, i.e. not conſidering; that which a man does not attend unto, it is in effect as if he did not know; and ſo it is here, and that as a ground and occaſion of this diſtemper and miſcarriage of deſpiſing of the goodneſs of God, when men do not thoroughly weigh and conſider what this goodneſs of God tends to, they are from hence apt to deſpiſe it. And indeed all miſcarriage is upon the point founded hereupon; men would be a great deal more innocent if they were but more adviſed, if they did but ponder and conſider, and perpend things more than they do, which indeed they do not.
Thirdly, Affected Ignorance, not knowing, i.e. not willing o know; becauſe men have no mind o repent, therefore they have no mind neither to know thoſe things which ſhould induce them to repentance; foreign, they are willingly ignorant of this thing, as the Apoſtle Peter ſpeaks it of them in 2 Pet. 3.5. Therefore in the verſe next the Text, it hath hardneſs and impenitency of heart joined together with it, whereby they do arm and fortifie themſelves againſt every thing which ſhould make them better.
Now let us lay all theſe things together, and make aright improvement of them to our ſelves by way of Application; they are ſuch as will very nearly concern us upon a double account both Perſonal and National; both in reference to our own particulars, in reference likewiſe to the Community wherein we partake, and which we are members of; that we be careful not to deſpiſe the riches of Gods goodneſs and patience towards us, but to know that he hereby leads us to repentance, if we will be led by him.
Firſt, for our own particular perſons, it concerns us to be ſenſible of it here; whoſoever thou are that God does bleſs more than ordinary with any meaſure of theſe outward comforts, be ſure to make a good uſe and improvement of them, whereby it may be evidenced to thee that they are beſtowed u8pon thee in mercy, and not caſt upon thee either in wrath, or no more than out of common Providence, and a general and ordinary diſpenſation.
And eſpecially be careful not to improve them to ſecurity and preſumption, and ſinning ſo much the more, as God does any thing ſpare thee, and forbear to proceed againſt thee; for this will increaſe thy guilt ſo much the more, and make more for thy condemnation.
This ſinning upon mercy received, (as it is laid here in the Text) has a double iniquity in it: Firſt, As it is a treſpaſs against God in deſpiſing of his goodneſs. And ſecondly, as it is a treſpaſs againſt our ſelves in the neglecting of our own ſalvation, ſo far forth as it is a neglect of repentance in the mean which tend unto it, and ſo in either reſpects is to be ſhun'd and avoided by us. And this for our own particulars.
Now ſecondly, alſo in reference to the Community, as we are parts and members of that, the Exhortation will prove very ſeaſonable and pertinent here likewiſe, that we deſpiſe not the riches of Gods goodneſs and forbearance, and long-ſuffering; but know that this goodneſs of his it does lead us and invite us to repentance; and that in all relations and capacities in which we are conſiderable: This Nation, this City, this Company, this Pariſh and Congregation. I might very well enlarge it, and carry it down to all theſe Particulars, and the rather out of the particular intereſt which my ſelf hath in them all. I might, I ſay, improve this admonition to each of theſe, and ſhew you the engagements which we all have from the goodneſs of God. But I will eſpecially at this time inſiſt upon the two firſt, an commend them to your ſerious conſideration, and ſo conclude. And that is this Nation, and this City; England, and London in England, it lyes upon us more eſpecially.
For the Nation firſt, what great things has God been pleaſed to do for us in all times and ages of the world, from one generation to another? As Moſes ſometime of the Iſraelites, What Nation is there ſo great, who heath God ſo nigh unto them as the Lord our God is in all things that we call upon him for! How wonderfully hath God beſtirred himſelf for our Deliverance and Preſervation from time to time! How many bleſſings in all kinds have we partaked of from him! And how to this very day have we a ſenſe of his miraculous Love and Providence over us in that Peace which at preſent we enjoy even to admiration!
From the Nation in general, come down to the City in particular, and look upon that, and tell me what one under Heaven has the like mercies that we enjoy, and that in all ſorts and varieties, whether Spiritual or Temporal.
For Temporal, let me mind you of one amongſt the reſt which can never be ſufficiently minded and laid to heart, and that is the abundance of Health which is continued ſtill amongſt us, notwithſtanding the multitude of Inhabitants that increaſe upon us; that whereas in former times that ſad Plague of the Peſtilence was ever and anon almoſt breaking in upon us, of late we have not known what it meant, but have been wonderouſly preſerved from it.
And for Spiritual mercies, how many and great here! How much of the Goſpel, and Word, and Ordinances above all other places! Now what does all this ſpeak unto us? What? to be ſo much the more ſecure and hardened, and preſumptuous, and full of provocations! to be ſo much the more peccant, as God is any thing indulgent and favourable to us! Oh no, take heed of that by all means, but rather be more watchful, and careful, and fruitful than ever we have been before; to repent of thoſe ſad abominations which are every where amongſt us, and to eject them, and caſt them out from us: As Bradford that Holy Martyr when he was imbracing the Stake and fire, Repent, O England, and London, Repent, repent. This is that which we ſhould do, ad this is that which we are called upon to do from theſe Divine Diſpenſations, and which alſo we are admoniſht to do from this preſent Scripture, Not to deſpiſe the riches of his goodneſs, and forbearance, and long-ſuffering, knowing that the goodneſs of God leadeth thee to repentance?