The Remaining Discourses on the Attributes of God, Sermon 8

The Remaining Discourses on the Attributes of God · Sermon 8

p. 193SERMON VIII.Vol. VII. The Long-ſuffering of God.

ECCLES. VIII.11.

Becauſe ſentence againſt an evil work is not executed ſpeedily, therefore the heart of the ſons of men is fully ſet in them to do evil.

NOthing is more evident, than that the world lies in wickedneſs, and that iniquity every where abounds; and yet nothing is more certain, than that God will not acquit the guilty, and let ſin go unpuniſhed. All Men, excepting thoſe who have offer'd notorious violence to the light of their own Minds, and have put the candle of the Lord, which is in them, under a buſhel, do believe, that there is a God in the World, to p. 194whoſe holy Nature and Will ſin is perfectly contrary, who loves righteouſneſs and hates iniquity, that his eyes are upon the ways of man, and he ſeeth all his goings, that there is no darkneſs nor ſhadow of death, where the workers of iniquity may hide themſelves. All Men, except thoſe whoſe Conſciences are ſeared, as it were with a hot Iron, are convinc'd of the difference of good and evil, and that it is not all one whether men ſerve God or ſerve him not, do well, or live wickedly. Every Man from his inward Senſe and Experience is ſatisfied of his own Liberty, and that God lays upon Men no neceſſity of ſinning, but that when ever we do amiſs, it is our own act, and we chuſe to do ſo; and ſo far is he from giving the leaſt countenance to ſin, that he hath given all imaginable diſcouragement to it, by the moſt ſevere and terrible threatnings, ſuch as one would think ſufficient to deter Men for ever from it, and to drive it out of the World; and to make his Threatnings the more awful and effectual, his Providence hath not been wanting to give remarkable Inſtances of his Juſtice and Severity upon notorious Offenders, even p. 195in this life: and yet for all this, Men do and will ſin; nay, they are zealouſly ſet and bent upon it.

Now here is the wonder; what it is that gives ſinners ſuch heart, and makes them ſo reſolute and undaunted in ſo dangerous a courſe. Solomon gives us this account of it, becauſe the Puniſhments and Judgments of God follow the ſins of Men ſo ſlowly, and are long before they overtake the ſinner, Becauſe ſentence againſt an evil work is not executed ſpeedily, therefore the hearts of the ſons of men are fully ſet in them to do evil.

The ſcope of the wiſe Man's diſcourſe is this, That by reaſon of God's forbearance and long-ſuffering toward ſinners in this life, 'tis not ſo eaſie to diſcern the difference between them and other Men; this life is the day of God's Patience, but the next will be a day of retribution and recompence. Now becauſe God doth defer and moderate the puniſhment of ſinners in this World, and reſerve the weight of his Judgments to the next, becauſe through the long-ſuffering of God many great ſinners live and dye without any remarkable teſtimony p. 196of God's wrath and diſpleaſure againſt them, therefore the hearts of the children of men are fully ſet in them to do evil.

If we render the Text word for word from the Original, it runs thus, Becauſe nothing is done as a recompence to an evil work, therefore the hearts of the ſons of men are full in them to do evil; that is, becauſe Men are not oppoſed and contradicted in their evil ways, becauſe Divine Juſtice doth not preſently check and controul ſinners, becauſe ſentence is not immediately paſt upon them, and judgment executed, therefore the heart of the ſons of men is full in them to do evil, that is, therefore Men grow bold and preſumptuous in ſin; for the Hebrew word which we render, is fully ſet in them, we find Eſth. 7.5. where Ahaſhuerus ſays concerning Haman, Who is he? and where is he, that durſt preſume in his heart to do ſo? Whoſe heart was full to do ſo, Fervet in iis cor filiorum hominum; ſo ſome render it, the hearts of men boil with wickedneſs, are ſo full of it, that it works over. Men are reſolute in an evil courſe, their hearts are ſtrengthened and hardened in them to do evil, ſo others p. 197tranſlate the words. The Tranſlation of the LXX is very emphatical, foreign, the heart of the ſons of men is fully perſwaded and aſſured to do evil. All theſe Tranſlations agree in the main ſcope and ſenſe, viz. That ſinners are very apt to preſume upon the long-ſuffering of God, and to abuſe it, to the hardning and encouraging of themſelves in their evil ways. In the handling of this, I ſhall

Firſt, Briefly ſhew that it is ſo.

Secondly, Whence this comes to paſs, and upon what pretences and colours of reaſon, Men encourage themſelves in ſin, from the Patience of God.

Thirdly, I ſhall endeavour to anſwer an Objection about this matter.

Firſt, That Men are very apt to abuſe the long-ſuffering of God, to the encouraging and hardning of themſelves in an evil courſe, the experience of the World in all Ages does give abundant teſtimony. Thus it was with the old World, when the long-ſuffering of God waited in the days of Noah, while he was preparing an Ark, for the ſpace of a hundred and twenty years, 1 Pet. 3.20. For the wickedneſs of Man, which p. 198was great upon the Earth, a general deluge was threatned, but God was patient, and delayed his Judgment a great while; hereupon they grew ſecure in their impenitency, and went on in their courſe, as if they had no apprehenſion of danger, no fear of the Judgment threatned. So our Saviour tells us, Matth. 24.38, 39. As in the days that were before the flood, they were eating and drinking, marrying and giving in marriage, until the day that Noah entred into the Ark, and knew not until the flood came and took them all away. And ſo it was with Sodom, Luke 17.28. And likewiſe alſo as it was in the days of Lot, they eat, they drank, they bought, they ſold, they planted, they built. And ſo our Saviour tells us it will be in the end of the World; Even thus ſhall it be in the day when the Son of man is revealed. So likewiſe the Apoſtle St. Paul, Rom. 2.4, 5. Deſpiſeſt thou the riches of his goodneſs, and forbearance, and long-ſuffering, not knowing that the goodneſs of God leadeth thee to repentance? But after thy hardneſs and impenitent heart, treaſureſt up to thy ſelf wrath againſt the day of wrath, and the revelation of the righteous judgment of God. The goodneſs p. 199and long-ſuffering of God, which ought in all reaſon to lead Men to repentance, is to many an occaſion of greater hardneſs and impenitency. So alſo St. Peter foretels, 2 Pet. 3.3. that in the laſt days there ſhould come ſcoffers, who ſhould walk after their own hearts luſts, ſaying, Where is the promiſe of his coming? And we ſee in daily experience, that the greateſt part of ſinners grow more obſtinate and confirmed in their wicked ways, upon account of God's Patience, and becauſe he delays the puniſhment due to them for their ſins. Let us conſider in the

Second place, whence this comes to paſs, and upon what pretence and colour of Reaſon, Men encourage themſelves in ſin, from the long-ſuffering of God. And there is no doubt but this proceeds from our ignorance and inconſiderateneſs, and from an evil heart of unbelief, from the temptation and ſuggeſtion of the Devil, one of whoſe great arts it is, to make Men queſtion the threatnings of God, and to inſinuate, as he did to our firſt Parents, either that he hath not denounced ſuch threatnings, or that he will p. 200not execute them ſo ſeverely. All theſe Cauſes do concur to the producing this monſtrous Effect; but that which I deſign to enquire into, is, from what pretence of Reaſon, grounded upon the long-ſuffering of God, ſinners argue themſelves into this confidence and preſumption. For when the wiſe Man ſaith, that becauſe ſentence againſt an evil work is not executed ſpeedily, therefore the heart of the ſons of men is fully ſet in them to do evil, he does not intend to inſinuate, that God's long-ſuffering fills the hearts of Men with wicked deſigns and reſolutions, and does by a proper and direct efficacy, harden ſinners in their courſe; but that wicked Men upon ſome account or other, do take occaſion from the long-ſuffering of God, to harden themſelves in ſin; they draw falſe concluſions from it to impoſe upon themſelves, as if it were really a ground of encouragement; they think they ſee ſomething in the forbearance of God and his delay of puniſhment, which makes them hope for impunity in an evil courſe, notwithſtanding the threatnings of God.

p. 201And therefore I ſhall endeavour to ſhew, what thoſe falſe concluſions are, which wicked Men draw from the delay of puniſhment, and to diſcover the ſophiſtry and fallacy of them; and I ſhall rank them under two Heads; thoſe which are more groſs and atheiſtical, and thoſe which are not ſo groſs, but yet more common and frequent.

I. Thoſe concluſions which are more groſs and atheiſtical, which bad Men draw to the hardening and encourageing of themſelves in ſin, from the delay of puniſhment (which we who believe a God, call the patience or long-ſuffering of God) are theſe three; either that there is no God; or if there be, that there is no Providence; or that there is no difference between Good and Evil.

I ſhall ſpeak more briefly of theſe, becauſe I hope there are but few in the World of ſuch irregular and beſotted underſtandings, as to make ſuch Inferences as theſe from the delay of puniſhment.

1ſt. From hence ſome would fain conclude, that there is no God. That ſome are ſo abſurd as to reaſon in this p. 202manner, the Scripture tells us, Pſal. 14.1. The fool hath ſaid in his heart, There is no God: they are corrupt, and have done abominable works. Now the Argument that theſe Men frame to themſelves, is this; God doth not take a ſpeedy courſe with ſinners, and revenge himſelf immediately upon the workers of Iniquity, therefore there is no God; for if there were, he would ſhew himſelf, and not bear the affronts of ſinners, when it is ſo eaſie for him to vindicate himſelf by a ſwift and ſpeedy Vengeance. Thus the Poet repreſents the Atheiſt arguing, Nullos eſſe deos, inane coelum, affirmat Selius, probatque, quod ſe factum, dum negat hoc, videt beatum. Selius affirms there are no Gods, and that Heaven is an empty place, and proves it, becauſe whilſt he denys God, he ſees himſelf in a very happy and proſperous condition.

And here it is worthy our notice, at what a contradictious rate theſe Men reaſon. Firſt they would have no God, leſt he ſhould be juſt and puniſh them as they deſerve; and then in another mood, they would have him to be nothing but Juſtice and p. 203Severity, leſt there ſhould be a God; as if no other Notion could be framed of the Divine Nature, but of a …a…h Fury, and impetuous Revenge, and an impotent Paſſion, which when it is offended and provoked, cannot contain it ſelf, and forbear puniſhment for a moment. Juſtice is not ſuch a Perfection as doth neceſſarily exclude Wiſdom, and Goodneſs, and Patience; it doth in no wiſe contradict the Perfection of the Divine Nature, to bear with ſinners in expectation of their repentance and amendment; or if God foreſees their final impenitency, to reſpit their puniſhment to the moſt fit and convenient ſeaſon. God may ſuffer long, and yet be reſolved, if ſinners perſiſt in the abuſe of his Goodneſs and Patience, to execute Vengeance upon them in due time. It is a pitiful ground of Atheiſm, that becauſe God is ſo much better than wicked Men deſerve, they will not allow him to be at all.

2dly, Others infer from the delay of puniſhment, that there is no Providence that adminiſters the Affairs of the World, and regards the good and bad Actions of Men. For tho' the Being p. 204of God be acknowledged, yet if he do not regard what is done here below, nor concern himſelf in humane Affairs, ſinners are as ſafe and free to do what they pleaſe, as if there were no God; and upon this ground, the Scripture tells us, many encourage themſelves in their wickedneſs; Pſal. 64.5. They encourage themſelves in an evil matter, they commune of laying ſnares privately; for they ſay, Who ſhall ſee them? And more expreſly, Pſal. 94.4, 5, 6, 7. How long ſhall the workers of iniquity boaſt themſelves? They break in pieces thy People, O Lord, and afflict thine heritage, and ſlay the widow and the ſtranger, and murder the fatherleſs; and yet they ſay, The Lord ſhall not ſee, neither ſhall the God of Jacob regard it. And if this were ſo, well might they encourage themſelves. If it were true which Epicurus ſaith, That God takes no knowledge of the Actions of Men, that he is far removed from us, and contented with himſelf, and not at all concerned in what we do; If this were true, the Inference which Lucretius makes, were very juſt; Quare relligio pedibus ſubjecta viciſſim Obteritur; Men might trample p. 205Religion under their Feet, and live without any regard to the Laws of it.

But let us ſee how they infer this from the long-ſuffering of God, that he neglects the Affairs of the World, and hath no conſideration of the Actions of Men, becauſe they ſee the ungodly to proſper in the World, equally with others that are ſtrictly devout and virtuous, yea, many times to be in a more proſperous and flouriſhing condition; they are not in trouble like other men, neither are they plagued like other men. So that if there be a God, it ſeems (ſay they) that he connives at the Crimes of Men, and looks on upon them that deal treacherouſly, and holds his peace, whilſt the wicked devoureth the man that is more righteous than himſelf; as the Prophet expreſſeth it, Hab. 1.13.

For anſwer to this, I ſhall only give this reaſonable and credible Account of the long-ſuffering of God, and the impunity of wicked Men in this Life, which not only the Scripture gives us, but the Heathen were able to give from the light of Nature, and is agreeable to the common Senſe of Mankind; namely, That this Life is a ſtate of probation p. 206and tryal, wherein God ſuffers men to walk in their own ways without any viſible check and reſtraint, and does not uſually inflict preſent and remarkable puniſhments upon them for their evil deeds; becauſe this being a ſtate of tryal of the diſpoſitions and manners of Men, is rather the proper ſeaſon of Patience, than of puniſhments and rewards; and therefore it is very reaſonable to ſuppoſe, that God reſerves ſinners for a ſolemn and publick Tryal, at the great Aſſiſes of the World, when he will openly vindicate the honour of his Juſtice, upon the deſpiſers of his Patience and long-ſuffering, when he will make his judgment to break forth as the light, and his righteouſneſs as the noon day. In the mean time the providence of God, when he ſees it fit, gives ſome remarkable Inſtances of his Juſtice upon great and notorious Offenders in this life, as a pledge and earneſt of a future Judgment; and theſe ſometimes more general, as in the deſtruction of the old World, by an univerſal Deluge, when he ſaw the wickedneſs of men to be great upon the earth. And ſuch was that terrible Vengeance p. 207which was poured down upon Sodom and Gomorrah, and the Cities about them; which, as St. Jude tells us, are ſet forth for an example, ſuffering the vengeance of eternal fire, that is, of a perpetual deſtruction by Fire.

3dly, Another groſs and Atheiſtical Inference, which Men are apt to make from the delay of puniſhment, is, that there is no ſuch difference of good and evil as is pretended; becauſe they do not ſee the good and bad Actions of Men differenced in their rewards, becauſe Divine Juſtice doth not preſently manifeſt it ſelf, and every tranſgreſſion and diſobedience doth not immediately receive a juſt recompence of reward, therefore they cannot believe, that the difference between good and evil is ſo great and evident.

For anſwer to this. Not to inſiſt upon the difference which the Providence of God ſometimes makes between them in this life, I appeal to the Conſciences of Men, whether they do not ſecretly and inwardly acknowledge a clear difference between good and evil. Are not the worſt of Men apt to conceive better hopes of ſucceſs, when they are about a juſt and honeſt p. 208undertaking, than when they are ingaged in a wicked deſign? Do not bad Men feel a ſecret ſhame and horror, when no Eye ſees them, and the wickedneſs they are about to commit doth not fall under the cogniſance and cenſure of any human Court or Tribunal? Have they not many checks and rebukes in their own Spirits, much diſturbance and confuſion of Mind, when they are enterpriſing a wicked thing? And does not this plainly argue, that they are guilty to themſelves, that they are about ſomething which they ought not to do?

'Tis very true that moſt Men are more ſenſible of the Evil of an Action, when they feel the ill effects and conſequences of it, and ſuffer the puniſhment that is due to it: but yet the ſenſe of good and evil is ſo deeply impreſt upon humane Nature, that I think no Man, remaining a Man, can quite deface and blot out the difference of good and evil. So that if Men will but attend to the natural dictates and ſuggeſtions of their own Minds, they cannot poſſibly infer from the delay of puniſhment, that there is no difference of good and evil.

p. 209But becauſe thoſe who argue thus are but few in compariſon, there being not many in the World arrived to that degree of blindneſs and height of impiety, as to disbelieve a God and a Providence, and I think none have attained to that perfect conqueſt of Conſcience, as to have loſt all ſenſe of good and evil; therefore I ſhall rather inſiſt

II. Upon thoſe kind of Reaſonings which are more ordinary and common among bad Men, and whereby they cheat themſelves into everlaſting Perdition; and they are ſuch as theſe.

1. Becauſe ſentence againſt an evil work is not ſpeedily executed, therefore Sin is not ſo great an Evil.

2. Therefore God is not ſo highly offended and provoked by it. Or,

3. God is not ſo ſevere in his own Nature, as he is commonly repreſented.

4. Therefore the puniſhment of ſin is not ſo certain.

5. Or however it is at a diſtance, and may be prevented time enough, by a future Repentance, in our old Age, or at the hour of Death; by ſome ſuch falſe reaſonings as theſe, p. 210which Men think may probably be collected from the Patience and long-ſuffering of God, they harden and encourage themſelves in an evil courſe.

1. Becauſe the puniſhment of ſin is deferr'd, therefore they conclude it is not ſo great an Evil; they do not feel the ill Effects of it at preſent, all things go well and proſperouſly with them, no leſs than with thoſe who are ſo ſtrict and conſcientious; and therefore they hope there is no ſuch great Evil in Sin, as melancholy People are apt to fancy to themſelves. For anſwer to this,

(1.) Conſider ſeriouſly what Sin is; and then thou wilt ſee reaſon enough to call it a great Evil. To ſin againſt God, is to contemn the greateſt Authority in the World, to contradict the greateſt Holineſs and Purity, to abuſe the greateſt Goodneſs, and to provoke Almighty Juſtice to take Vengeance upon thee, and to make thee as miſerable as thou art capable of being. To ſin againſt God, is to be diſobedient to thy Soveraign, and unthankful to thy beſt Benefactor, and to act contrary to the greateſt Obligations, againſt thy beſt Reaſon p. 211and trueſt Intereſt; to diſoblige thy kindeſt Friend, and to gratifie thy worſt and bittereſt Enemy; it is to diſorder thy ſelf, to create perpetual diſquiet to thy own Mind, and to do the greateſt miſchief poſſible to thy ſelf; to deprive thy ſelf of the greateſt Happineſs, and to draw down upon thy ſelf extream and eternal Miſery. And what do we call a great Evil, if this be not, which contains in it all the kinds, and all the aggravations of Evil that can be, and hath all the circumſtances of uglineſs and deformity in it that can be imagined?

(2.) What ever Sin be in it ſelf, yet from hence we can in no wiſe conclude, that it is not a great Evil, becauſe the puniſhment of it is deferr'd for a while; from hence indeed it follows, that God is very good in deferring the puniſhment which is due to thee for thy ſins, but by no means that Sin is not very Evil. The Reprieve of a Traytor does indeed argue the goodneſs and clemency of the Prince, but doth not at all abate of the heinouſneſs of the Crime for which he is ſentenced. The great Evil of Sin is evident, becauſe the holy and juſt God hath forbidden p. 212it, and declared his hatred and deteſtation of it, and threatned it with moſt ſevere and direful puniſhments; but that God reſpites the puniſhment which is due to ſin, and does not immediately take Vengeance upon Sinners, but affords them a ſpace, and means, and opportunity of repentance, this doth not at all leſſen the Evil of Sin, but is rather an aggravation of it; that we ſhould offend and provoke that God, who is ſo patient and long-ſuffering towards us, ſo very loth to bring thoſe Evils upon us, which we are ſo raſh and forward to pull down upon our ſelves.

2. If God doth not immediately puniſh ſin upon the commiſſion of it, and inſtantly let flye at the Sinner, this they would conſtrue to be a ſign that he is not ſo highly offended and provok'd by it; if he were, he would manifeſt his diſpleaſure againſt it, by the ſudden and violent effuſions of his Wrath. For anſwer to this, I deſire theſe two things may be conſidered.

(1.) That God himſelf in his word every where plainly declares to us his great diſpleaſure againſt ſin; Pſal. 5.4, 5. Thou art not a God that hast pleaſure p. 213in wickedneſs, neither ſhall evil dwell with thee. The fooliſh ſhall not ſtand in thy ſight; thou hateſt all the workers of iniquity. Thou art not a God that haſt pleaſure in wickedneſs. The words are a foreign, and leſs is ſpoken than is meant and intended, viz. That God is ſo far from taking pleaſure in the ſins of Men, that he is highly diſpleaſed at them, and bears an implacable hatred againſt them.

And do not the terrible threatnings of God againſt ſin declare him to be highly offended at it? when he ſays, That he will come in flaming fire, to render vengeance to all them that know not God, and that obey not the Goſpel of his Son, and that they ſhall be puniſht with everlaſting deſtruction, from the preſence of the Lord, and from the glory of his power. Can we think that all the threatnings of God's Word, and all thoſe direful curſes which are written in his book, ſhall return empty, without doing any execution? Thou that now flattereſt thy ſelf with vain and groundleſs hopes, that none of theſe Evils ſhall come upon thee, when thou comeſt to ſtand before the great Judge of the World, and to behold the killing frowns of his Countenance, and p. 214to hear thoſe bitter words of eternal diſpleaſure from the Mouth of God himſelf, Depart ye curſed into everlaſting fire, prepared for the Devil and his Angels, thou wilt then believe, that God is heartily angry and offended with thee for thy ſins. We ſhall find in that day, that the threatnings of God's Word, which we now hear ſo ſecurely, and without terror, had a full ſignification, or rather, that no words could convey to us the terror of them. What the Scripture ſays of the happineſs and glory of the next life, is true alſo of the miſery and puniſhments of the other World, that eye hath not ſeen, nor ear heard, neither have entred into the heart of man, thoſe terrible things, which God hath reſerved for the workers of iniquity.

But above all, the direful Sufferings of the Son of God, when ſin was but imputed to him, are a demonſtration of God's implacable hatred of ſin; for that rather than ſin ſhould go unpuniſh'd, God was pleaſed to ſubject his own Son to the ſufferings due to it; this plainly ſhews, that he hated ſin as much as he loved his own Son.

p. 215But (2dly) God may conceive a very great diſpleaſure againſt ſin, and be highly incenſed and provoked by it, and yet ſuſpend the Effects of his diſpleaſure, and defer the puniſhment of it for a great while; and to imagine otherwiſe, argues a groſs miſtake of the Nature of God, ariſing from our not conſidering the Attributes and Perfections of God in conjunction and conſiſtency with one another. When we conſider one Attribute of God ſingly, and ſeparate it from the reſt, and frame ſuch wide and large apprehenſions of it, as to exclude his other Perfections, we have a falſe Notion of God; and the reaſon of this miſtake is, becauſe among Men, an eminent degree of any one Excellency, doth commonly ſhut out others; becauſe in our narrow and finite Nature, many Perfections cannot ſtand together; but 'tis quite otherwiſe in the Divine Nature. In Infinite Perfection, all Perfections do meet and conſiſt together, one Perfection doth not hinder and exclude another, and therefore in our conceptions of God, we are to take great heed, that we do not raiſe any one Attribute or Perfection of God upon the ruine of the reſt.

p. 216So that it is a falſe imagination of God, when we ſo attribute Juſtice or Anger to him, as to exclude his Patience and long-ſuffering; for God is not impotent in his Anger, as we are; every thing that provokes him, doth not preſently put him out of patience, ſo that he cannot contain his Wrath, and forbear immediately to revenge himſelf upon Sinners. In this ſenſe God ſays of himſelf, Iſa. 27.4. Fury is not in me. There is nothing of a raſh and ungoverned Paſſion in the wiſe and juſt God. Every ſin indeed kindles his anger, and provokes his diſpleaſure againſt us, and by our repeated and continued Offences, we ſtill add Fuel to his Wrath; but it doth not of neceſſity inſtantly break forth like a conſuming fire, and a devouring flame. The holy and righteous Nature of God makes him neceſſarily offended and diſpleaſed with the ſins of Men; but as to the manifeſtation of his Wrath, and the effects of his Anger, his Wiſdom and Goodneſs do regulate and determine the proper time and circumſtances of Puniſhment.

p. 2173. From the Patience of God and the delay of puniſhment, Men are apt to conclude, that God is not ſo ſevere in his Nature as he is commonly repreſented. 'Tis true he hath declared his diſpleaſure againſt ſin, and threaten'd it with dreadful puniſhments, which he may do, in great wiſdom, to keep the World in awe and order; but great things are likewiſe ſpoken of his Mercy, and of the wonderful delight he takes in the exerciſe of his Mercy; ſo that notwithſtanding all the threatnings which are denounced againſt ſin, it is to be hoped, that when Sentence comes to be paſt, and Judgment to be executed, God will remember mercy in the midſt of judgment, and that mercy will triumph over judgment; and that as now his Patience ſtays his hand, and turns away his wrath, ſo at the laſt, the milder Attributes of his Goodneſs and Mercy will interpoſe and moderate the rigor and ſeverity of his Juſtice; and of this, his great Patience and long-ſuffering towards Sinners for the preſent, ſeems to be ſome kind of pledge and earneſt; he that is ſo ſlow to anger, and ſo loth to execute puniſhment, p. 218may probably be prevail'd upon by his own Pity and Goodneſs to remit it at the laſt, and this is the more credible, becauſe it is granted on all hands, that no perſon is obliged to execute his threatnings, as he is to make good his promiſes; he that promiſeth paſſeth a right to another, but he that threatneth keeps the right and power of doing what he pleaſeth in his own hands.

I ſhall ſpeak a little more fully to this, becauſe it is almoſt incredible, how much Men bear up themſelves upon vain and groundleſs hopes of the boundleſs Mercy of God, and bleſs themſelves in their hearts, ſaying, They ſhall have peace, tho' they walk in the imagination of their hearts, to add drunkenneſs to thirſt, that is, tho' they ſtill perſiſt in their Vices, and add one degree of ſin to another.

Now for anſwer to this;

(1.) Let it be granted, that a bare threatning does not neceſſarily infer the certainty of the event, and that the thing threatned ſhall infallibly come to paſs; no perſon is obliged to perform his threatnings, as he is his promiſes; the threatnings of God declare p. 219what ſin deſerves, and what the ſinner may juſtly expect if he continue impenitent and incorrigible. But then we are to take notice, that repentance is the only condition that is implyed in the threatnings of God, and will effectually hinder the execution of them, Jer. 18.7, 8, 9, 10. At what inſtant I ſpeak (ſays God) concerning a nation, and concerning a kingdome, to pluck up, and to pull down, and to deſtroy it; If that nation againſt whom I have pronounced, turn from their evil, I will repent of the evil that I thought to do unto them. And at what inſtant I ſhall ſpeak concerning a nation, and concerning a kingdom, to build and to plant it; if it do evil in my ſight, and obey not my voice, then will I repent of the good, wherewith I ſaid I would benefit them. Now if when God hath promiſed to do good to a People, ſin will hinder the bleſſing promiſed, and bring down Judgments upon them, much more when it is particularly threatned.

But as to the caſe of final impenitency and unbelief, God, that he might ſtrengthen his threatnings, hath added a ſign of immutability to them, having confirmed them with an Oath, p. 220I have ſworn (ſaith the Lord) that they ſhall not enter into my reſt; which tho' it was ſpoken to the unbelieving Jews, the Apoſtle to the Hebrews applys it to final unbelief and impenitency under the Goſpel, of which the infidelity of the Iſraelites was a Type and Figure. Now tho' God may remit of his threatnings; yet his Oath is a plain declaration that he will not; becauſe it ſignifies the firm and immutable determination of his Will, and thereby puts an end to all doubts and controverſies concerning the fulfilling of his threatnings.

(2.) It is certainly much the wiſeſt and ſafeſt way, to believe the threatnings of God in the ſtrictneſs and rigour of them, unleſs there be ſome tacite condition evidently implyed in them; becauſe if we do not believe them, and the thing prove otherwiſe, the conſequence of our miſtake is fatal and dreadful. 'Tis true indeed, that God by his threatnings did intend to keep ſinners in awe, and to deter them from ſin; but if he had any where revealed, that he would not be rigorous in the execution of theſe threatnings, ſuch a revelation would quite p. 221take off the edge and terror of them, and contradict the end and deſign of them; for threatnings ſignifie very little, but upon this ſuppoſition, that in all probability they will be executed; and if this be true, it is the greateſt madneſs and folly in the World to run the hazard of it.

(3.) As for thoſe large declarations which the Scripture makes of the boundleſs Mercy of God to Sinners, we are to limit them, as the Scripture hath done, to the time and ſeaſon of mercy, which is this life, and while we are in the way. This is the day of mercy and ſalvation, and when this life is ended, the opportunities of Grace and Mercy are paſt, and the day of recompence and vengeance will begin. Now God tries us, and offers Mercy to us; but if we obſtinately refuſe it, Judgment will take hold of us.

And then we muſt limit the Mercy of God to the conditions upon which he offers it, which are repentance for ſins paſt, and ſincere obedience for the future: but if Men continue obſtinate and impenitent, and encourage themſelves in ſin from the Mercy and Patience of God, this is not a caſe p. 222that admits of Mercy; but, on the contrary, his Juſtice will triumph in the ruin and deſtruction of thoſe, who inſtead of embracing the offers of his Mercy, do deſpiſe and abuſe them. He will laugh at their calamity, and mock when their fear comes; when their fear comes as deſolation, and their deſtruction as a whirl-wind; when diſtreſs and anguiſh cometh upon them; then they may call upon him, but he will not anſwer; they may ſeek him early, but they ſhall not find him. If we deſpiſe the riches of God's goodneſs, and long-ſuffering, and forbearance, he knows how to handle us, and will do it to purpoſe; with the froward he will ſhew himſelf froward, and will be in a more eſpecial manner ſevere towards thoſe, who take encouragement from his Mercy, to disbelieve and deſpiſe his threatnings. And this God hath as plainly told us, as words can expreſs any thing, Deut. 29.19, 20. And if it come to paſs, that when he heareth the words of this curſe, he bleſs himſelf in his heart, ſaying, I ſhall have peace, tho' I walk in the imagination of my heart, to add drunkenneſs to thirſt: The Lord will not ſpare him, but then the anger of p. 223the Lord, and his jealouſie ſhall ſmoke againſt that man, and all the curſes that are written in this book, ſhall lie upon him, and the Lord ſhall blot out his name from under heaven. What ever right and power God hath reſerved to himſelf about the execution of his threatnings, he hath plainly declared, that of all others, thoſe who encourage themſelves in a ſinful courſe from the hopes of God's Mercy, notwithſtanding his threatnings, ſhall find no favour and mercy at his hand; whatever he may remit of his threatnings to others, he will certainly not ſpare thoſe, who believe ſo largely concerning the Mercy of God, not with a mind to ſubmit to the terms of it, but to preſume ſo much the more upon it.

(4.) God hath not been wanting to ſhew ſome remarkable Inſtances of his ſeverity towards Sinners in this World. As he is pleaſed ſometimes to give good Men ſome fore-taſtes of Heaven, and earneſts of their future happineſs; ſo likewiſe by ſome preſent ſtroke to let Sinners feel what they are to expect hereafter; ſome ſparks of Hell do now and then fall upon the Conſciences of Sinners. p. 224That fear which is ſometimes kindled in Men's Conſciences in this life, that horrible anguiſh and thoſe unſpeakable terrors which ſome Sinners have had experience of in this World, may ſerve to forewarn us of the wrath which is to come, and to convince us of the reality of thoſe expreſſions of the Torments of Hell, by the worm that dies not, and the fire that is not quenched. That miraculous Deluge which ſwallowed up the old World, that Hell which was rained down from Heaven, in thoſe terrible ſhowers of Fire and Brimſtone, to conſume Sodom and Gomorrah; the Earth opening her mouth upon Corah and his ſeditious company; to let them down, as it were, quick into Hell; theſe and many other remarkable Judgments of God in ſeveral Ages upon particular Perſons, and upon Cities and Nations, may ſatisfie us in ſome meaſure of the ſeverity of God againſt ſin, and be as it were Pledges to aſſure Sinners of the inſupportable Miſery and Torments of the next Life.

(5.) The Argument is much ſtronger the other way, that becauſe the puniſhment of Sinners is delayed ſo p. 225long, therefore it will be much heavier and ſeverer when it comes; that the wrath of God is growing all this while, and as we fill up the meaſure of our ſins, he fills the vials of his wrath; Rom. 2.5. And according to thy hard and impenitent heart, treaſurest up to thy ſelf wrath, against the day of wrath, and the revelation of the righteous judgment of God. God now keeps in his diſ-pleaſure; but all the while we go on in an impenitent courſe, the wrath of God is continually increaſing, and will at laſt be manifeſted by the righteous Judgment of God upon Sinners. God now exerciſeth and diſplayeth his milder Attributes, his Goodneſs, and Mercy, and Patience; but theſe will not always hold out, there is a dreadful day a coming, wherein (as the Apoſtle ſpeaks) God will ſhew his wrath, and make his power known, after he hath endured with much long-ſuffering the veſſels of wrath fitted for deſtruction. All this long time of God's patience and forbearance his wrath is kindling, and he is whetting his glittering ſword, and making ſharp his arrows; and this long preparation doth portend a much more dreadful Execution; p. 226ſo that we ſhould reaſon thus from the long-ſuffering of God; God bears with us, and ſpares us at preſent, and keeps in his anger; therefore if we go on to provoke him, time will come when he will not ſpare, but his anger will flame forth, and his jealouſie ſmoak againſt us. This is but reaſonable to expect, that they who in this World forſake their own mercies, the mercy of God in the next ſhould forſake them.

4. Another falſe concluſion which Men draw from the delay of puniſhment is, that becauſe it is delayed, therefore it is not ſo certain; the Sinner eſcapes for the preſent, and tho' he have ſome miſgivings and fearful apprehenſions of the future, yet he hopes his fears may be greater than his danger.

'Tis true indeed, we are not ſo certain of the miſery of wicked Men in another World, as if it were preſent, and we lay groaning under the weight of it; ſuch a certainty as this, would not only leave no place for doubting, but even for that which we properly and ſtrictly call Faith; for faith is the evidence of things not ſeen. But ſure p. 227we have other Faculties beſides Senſe to judge of things by; we may be ſufficiently certain of many things which are neither preſent nor ſenſible, of many things paſt and future, upon good ground and teſtimony; we are ſure that we were born, and yet we have no remembrance of it; we are certain that we ſhall dye, tho' we never had the experience of it. Things may be certain in their cauſes, as well as in their preſent exiſtence; if the cauſes be certain. The truth of God, who hath declared theſe things to us, is an abundant ground of aſſurance to us, tho' they be at a great diſtance. The certainty of things is not ſhaken by our wavering belief concerning them.

Beſides, the very light of Nature, and the common Reaſon of Mankind, hath always made a contrary inference from the long-ſuffering of God and the delay of preſent puniſhment. Tho' Men are apt to think, that becauſe Judgment is deferr'd, therefore it is not certain; yet the very light of Nature hath taught Men to reaſon otherwiſe; that becauſe God is ſo patient to Sinners in this p. 228life, therefore there will a time come when they ſhall be puniſht; that becauſe this life is a time of tryal and forbearance, therefore there ſhall be another ſtate after this life, which ſhall be a ſeaſon of recompences. And by this argument chiefly it was that the wiſeſt of the Heathen ſatisfied themſelves concerning another ſtate after this life, and anſwer'd the troubleſome Objection againſt the Providence of God, from the unequal adminiſtration of things in this World, ſo viſible in the afflictions and ſufferings of good Men, and the proſperity of the wicked; viz. That there would be another ſtate that would adjuſt all theſe matters, and ſet them ſtreight, when good and bad Men ſhould receive the full recompence of their deeds.

The 5th and laſt falſe concluſion, which Men draw from the long-ſuffering of God and the delay of Puniſhment is this, that it is however probably at ſome diſtance, and therefore they may ſin yet a while longer, and all this danger may be prevented time enough, by a future repentance in our old Age, or at the p. 229hour of death; and they are confirmed very much in this hope, becauſe they ſee Men much worſe than themſelves, great Criminals and Malefactors, upon two or three days warning, to perform this work of repentance very ſubſtantially, and to dye with great comfort and aſſurance of their Salvation. This is the moſt common deluſion of all the reſt, and hath been, I am afraid, the ruin of more Souls than all the other which I have mentioned; they may have ſlain their thouſands; but this its ten thouſands.

For anſwer to this, be pleaſed ſeriouſly to lay to heart theſe following conſiderations, moſt of which I ſhall ſpeak but briefly to, becauſe I have, upon other occaſions, ſpoken largely to them.

(1.) If there be a future Judgment, then it is certain, at how great a diſtance ſoever it may be. That which ſhall be a thouſand Years hence will certainly be; and 'tis but very ſmall comfort and encouragement, conſidering the vaſt diſproportion between Time and Eternity, to think, that after twenty or forty Years ſhall be paſt and gone, then muſt I enter upon eternal p. 230Miſery; then will thoſe intolerable Torments begin which ſhall never have an end.

(2.) But it is not certain that it is at ſuch a diſtance; when we put from us the evil day, it is many times nearer to us than we are aware, and when we think the Judgment of God is at a great diſtance, the Judge may be near even at the door. Our times are not in our own hands, but we are perfectly at the diſpoſal of another, who when he pleaſeth can put a period to them, and cauſe our Breath to ceaſe from our Noſtrils, and we ſhall not be; There is no man hath power over the Spirit, to retain the Spirit, neither hath he power in the day of death, ſaith the wiſe Man a little before the Text. Thou dreameſt perhaps of many Years continuance in this World, and perhaps in the height of this vain imagination, the decree is ſealed, and the commandment come forth to ſummon thee out of this World, and thou art juſt dropping into that miſery which thou fancieſt to be at ſuch a diſtance; whilſt thou art vainly promiſing thy ſelf the eaſe of many years, God may ſay to thee, Thou fool, this night ſhall p. 231thy ſoul be required of thee, and then where are all thy hopes?

(3.) Suppoſing the evil Day were at a conſiderable diſtance, yet Men run an infinite hazard in venturing all the hopes of their Salvation upon a future repentance; for what knoweſt thou, O Man! but thou mayſt be ſurprized by a ſudden ſtroke which may give thee no warning, leave thee no ſpace of repentance? a violent Diſeaſe may ſeize upon thee, which may diſorder thy Underſtanding, and ſo weaken all thy Faculties, as to render thee unfit for all reaſonable operations. At the beſt, how unfit are we for the moſt ſerious work of our lives, when we are hardly fit to do any thing? Old Age is a very unſeaſonable time for repentance, when we are full of weakneſs and infirmity, and our Minds are crooked and bowed down by Vice, as our Bodies are by Age, and as hard to be recovered to their firſt ſtreightneſs; much more is it an improper time for this work, when Sickneſs and old Age meet together. There are two things in which Men, in other things wiſe enough, do uſually miſcarry; in putting off the making of their Wills, and p. 232their Repentance, till it be too late. Men had need then be of ſound Underſtanding and perfect Memory, when they ſet about matters of ſo great conſequence in reſpect of their temporal and eternal concernments; eſpecially when Men have the happineſs of all Eternity to take care of and provide for, they had need have their underſtandings about them, and all the advantages of leiſure and conſideration, to make a ſober reflection upon their paſt lives, and make up their Accounts with God, and to ſet all things right between him and them; and 'tis well if after all a repentance wilfully deferr'd ſo long, ſo ſhort and imperfect, ſo confuſed and hudled up, will at laſt be accepted as a tolerable atonement for the crimes and miſcarriages of a long life.

(4.) Suppoſe thou wert ſure to repent before thou leaveſt the World, and to do this work throughly, which no Man can promiſe to himſelf that deliberately delays it, yet this can be no reaſonable encouragement to go on in an evil courſe, becauſe we do but hereby aggravate our own trouble, and treaſure up ſo much more p. 233ſorrow and affliction to our ſelves againſt the day of repentance, and conſequently ſin on, in hopes of being hereafter ſo much the more troubled and grieved for what we have done; as if a Man ſhould go on to break the Laws, in hopes of a more ſevere and exemplary Puniſhment; ſure this can be no encouragement or ground of hope to any reaſonable and conſiderate Man.

Laſtly, As to the encouragement which Men take from the ſudden repentance of great Criminals and Malefactors, and their dying with ſo much comfort and aſſurance; if this be well conſidered, there is little comfort to be fetched from ſuch Examples. For,

1ſt, Tho' a ſincere repentance in ſuch circumſtances be poſſible, yet it is almoſt impoſſible for the Party himſelf concerned, much more for others, upon any good ground, to judge when it is ſincere. God who knows the hearts of Men, and whether, if they had lived longer, they would in the future courſe of their lives have juſtified and made good their repentance and good reſolutions, p. 234only knows the ſincerity of it.

But, 2dly, no certain judgment is to be made from the comfort and confidence of the Party concerned; for the buſineſs is not what comfort and confidence Men have, but what ground they have for it; and whereas Men are apt piouſly to ſuppoſe, that ſo extraordinary a comfort and aſſurance is wrought in them by the Spirit of God, nothing is more uncertain; becauſe we ſometimes ſee thoſe who give no ſuch teſtimony of their repentance, to dye with every whit as much courage, and comfort, and confident perſwaſion of their Salvation, as thoſe that do. But this certainly is not from the Spirit of God; a natural Obſtinacy and Courage may carry Men a great way; and falſe and miſtaken Principles may fill Men for the preſent with as much comfort and confidence, as well grounded hopes. In the Church of Rome, great numbers of thoſe who have led very wicked lives, after a formal Confeſſion and Abſolution, and ſome good words of encouragement from the Prieſt, dye as full of peace and comfort, p. 235to all appearance, as the beſt of Men.

Indeed it is very natural to Men, who find themſelves in a deſperate condition, to be ſtrangely elevated and raiſed, upon any hopes given of eſcaping ſo great a danger as they apprehend themſelves to be in; eſpecially if theſe hopes be given them by a grave Man, of whoſe Piety and Judgment they have a venerable opinion. When Men have the Sentence of death in themſelves, as all wicked livers muſt have, they are naturally apt to be overjoy'd at the unexpected news of a Pardon.

To ſpeak my mind freely in this matter, I have no great opinion of that extraordinary comfort and confidence which ſome have, upon a ſudden repentance for great and flagrant crimes, becauſe I cannot diſcern any ſufficient ground for it. I think great humility and dejection of mind, and a doubtful apprehenſion of their condition, next almoſt to deſpair of it, would much better become them; becauſe their caſe is really ſo very doubtful in it ſelf. There is great reaſon for the repentance of ſuch perſons, p. 236and it becomes them well; but I ſee very little reaſon for their great comfort and confidence, nor does it become their circumſtances and condition. Let them excerciſe as deep a repentance as is poſſible, and bring forth all the fruits meet for it that are poſſible in ſo ſhort a time; let them humble themſelves before God, and pray inceſſantly to him day and night for mercy; make all the reparation they can for the injuries they have done, by confeſſion and acknowledgment, and by making ſatisfaction to the parties injured, if it be in their power, by giving Alms to the Poor, by warning others, and endeavouring to reclaim them to a better mind and courſe of life; and for the reſt humbly commit themſelves to the mercy of God in Jeſus Chriſt; let them imitate, as near as they can, the behaviour of the penitent Thief, the only Example the Scripture hath left us of a late repentance that proved effectual, who gave the greateſt teſtimony that could be of a penitent ſorrow for his ſins, and of his Faith in the Saviour of the World, by a generous and couragious owning of him in p. 237the midſt of his diſgrace and ſuffering, when even his own Diſciples had denyed and forſaken him; but we do not find in him any ſigns of extraordinary comfort, much leſs of confidence; but he humbly commended himſelf to the mercy and goodneſs of his Saviour, ſaying, Lord remember me, when thou comeſt into thy Kingdom.