The Remaining Discourses on the Attributes of God, Sermon 9
SERMON IX.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.
I Have conſidered how apt Men are to abuſe the long-ſuffering of God, to the hardening and encouraging of themſelves in ſin, and whence this comes to paſs; where I conſidered the ſeveral falſe concluſions which Sinners draw from the delay of Puniſhment, as if there were no God, or Providence, or difference of good and evil; or elſe, as is more commonly pretended, that Sin is not ſo great an Evil, and that God is not ſo highly offended at it, or that God is not ſo ſevere as he is repreſented, that the puniſhment of ſin is not ſo certain, or however, it is at a diſtance, and may be prevented by a future repentance; all which I have ſpoken fully to, and endeavoured to ſhew the fallacy and unreaſonableneſs of them. I ſhall now proceed to the
Third and laſt thing I propounded, which was to anſwer an Objection to which this Diſcourſe may ſeem liable; and that is this. If the long-ſuffering of God be the occaſion of Men's hardneſs and impenitency, then why is God ſo patient to Sinners, when they are ſo prone to abuſe his Goodneſs and Patience? And how is it goodneſs in God to forbear Sinners ſo long, when this forbearance of his is ſo apt to miniſter to them an occaſion of their further miſchief and greater ruine? It ſhould ſeem according to this, that it would be much greater Mercy to the greateſt part of Sinners, not to be patient toward them at all; but inſtantly upon the firſt occaſion and provocation, to cut them off, and ſo to put a ſtop to their wickedneſs, and to hinder them from making themſelves more miſerable, by increaſing their guilt, and treaſuring up wrath to themſelves againſt the day of wrath.
This is the Objection, and becauſe it ſeems to be of ſome weight, I ſhall endeavour to return a ſatisfactory anſwer to it in theſe following particulars. And
I. I ask the Sinner if he will ſtand to this? Art thou ſerious, and wouldeſt thou in good earneſt have God to deal thus with thee, to take the very firſt advantage to deſtroy thee or turn thee into Hell, and to make thee miſerable beyond all hopes of recovery? Conſider of it again. Doſt thou think it deſirable, that God ſhould deal thus with thee, and let fly his Judgments upon thee ſo ſoon as ever thou haſt ſinned? If not, why do Men trifle, and make an Objection againſt the long-ſuffering of God, which they would be very loth ſhould be made good upon them?
II. It is likewiſe to be conſidered, that the long-ſuffering of God toward Sinners is not a total forbearance; it is uſually ſo mixt with Afflictions and Judgments of one kind or other, upon our ſelves or others, as to be a ſufficient warning to us, if we would conſider and lay it to heart, to ſin no more, leſt a worſe thing come upon us; leſt that Judgment which we ſaw inflicted upon others come home to us. And is not this great goodneſs, to warn us when he might deſtroy us, to leave room for a retreat, when he might put our caſe paſt remedy?
All this time of God's Patience, he threatens Sinners, to awaken them out of their ſecurity; he puniſheth them gently, that we may have no ground to hope for impunity; he makes Examples of ſome in a more ſevere and remarkable manner, that others may hear, and fear, and be afraid to commit the like ſins, leſt the like puniſhment overtake them; he whips ſome Offenders before our Eyes, to ſhew us what ſin deſerves, and what we alſo may juſtly expect, if we do the ſame things; and will nothing be a warning to us but our own ſufferings?
Nay, God doth uſually ſend ſome Judgment or other upon every Sinner in this life; he lets him feel the Rod, that he may know that it is an evil and bitter thing to ſin againſt him. He exerciſeth Men with many afflictions, and croſſes, and diſappointments, which their own conſciences tell them are the juſt recompences of their deeds; and by theſe lighter ſtrokes, he gives us a merciful warning to avoid his heavier blows; when Mercy alone will not work upon us and win us, but being fed to the full, we grow wanton and fooliſh, he adminiſters Phyſick to us, by affliction and by adverſity endeavours to bring us to conſideration and a ſober mind; and many have been cured this way, and the Judgments of God have done them that good, which his Mercies and Bleſſings could not; for God would ſave us any way, by his Mercy or by his Judgment, by Sickneſs or by Health, by Plenty or by Want, by what we deſire or by what we dread; ſo deſirous is he of our, repentance and happineſs, that he leaves no method unattempted that may probably do us good; he ſtrikes upon every Paſſion in the Heart of Man; he works upon our Love by his Goodneſs, upon our Hopes by his Promiſes, and upon our Fears, firſt by his Threatnings, and if they be not effectual, then by his Judgments; he tries every Affection and takes hold of it, if by any means he may draw us to himſelf; and will nothing warn us, but what will ruine us, and render our caſe deſperate and paſt hope?
And if any Sinner be free from outward Afflictions and Sufferings, yet ſin never fails to carry its own Puniſhment along with it; there is a ſecret Sting and Worm, a divine Nemeſis and Revenge that is bred in the Bowels of every Sin, and makes it a heavy Puniſhment to it ſelf; the Conſcience of a Sinner doth frequently torment him, and his Guilt haunts and dogs him where-ever he goes; for when ever a Man commits a known and willful ſin, he drinks down Poiſon, which tho' it may work ſlowly, yet it will give him many a Gripe, and if no means be uſed to expel it, will deſtroy him at laſt.
So that the long-ſuffering of God is wiſely ordered, and there is ſuch a mixture of Judgment in it, as is ſufficient to awaken Sinners, and much more apt to deter them from ſin, than to encourage them to go on and continue in it.
III. Nothing is farther from the intention of God, than to harden Men by his long-ſuffering. This the Scripture moſt expreſly declares, 2 Pet. 3.9. He is long-ſuffering to us-ward, not willing that any ſhould periſh, but that all ſhould come to repentance. He hath a very gracious and merciful deſign in his Patience towards Sinners, and is therefore good, that he may make us ſo, and that we may ceaſe to do evil. The event of God's long-ſuffering may, by our own fault and abuſe of it, prove our ruin; but the deſign and intention of it, is our repentance. He winks at the ſins of men (ſaith the Son of Syrach) that they may repent. He paſſeth them by, and does not take ſpeedy Vengeance upon Sinners for them, that they may have time to repent of them, and to make their peace with him, while they are yet in the way.
Nay, his long-ſuffering doth not only give ſpace for Repentance, but is a great argument and encouragement to it. That he is ſo loth to ſurprize Sinners, that he gives them the liberty of ſecond thoughts, time to reflect upon themſelves, to conſider what they have done, and to retract it by repentance, is a ſufficient intimation that he hath no mind to ruin us, that he deſires not the death of a ſinner, but rather that he ſhould turn from his wickedneſs and live. And ſhould not this goodneſs of his make us ſorry that we have offended him? Doth it not naturally lead and invite us to repentance? What other interpretation can we make of his Patience, what other uſe in reaſon ſhould we make of it, but to repent and return, that we may be ſaved?
IV. There is nothing in the long-ſuffering of God, that is in truth any ground of encouragement to Men in any evil courſe; the proper and natural tendency of God's goodneſs is to lead men to repentance, and by repentance to bring them to happineſs; Rom. 2.4. Deſpiſeſt thou the riches of his goodneſs, and patience, and long-ſuffering, not knowing that the goodneſs of God leadeth thee to repentance? This St. Peter, with relation to theſe very words of St. Paul, interprets, leading to ſalvation; 2 Pet. 3.15. And account that the long-ſuffering of our Lord is ſalvation, as our beloved brother Paul alſo hath written unto you. Now where did St. Paul write ſo, unleſs in this Text; Not knowing that the goodneſs of God leads to repentance? 'Tis not only great ignorance, and a very groſs miſtake, to think that it is the deſign and intention of God's Patience and long-ſuffering to encourage Men in ſin; but likewiſe to think, that in the nature of the thing, goodneſs can have any tendency to make Men evil; not knowing that the goodneſs of God leads to repentance.
V. That through the long-ſuffering of God Sinners are hardned in their evil ways, is wholly to be aſcribed to their abuſe of God's goodneſs; 'tis neither the End and Intention, nor the proper and natural Effect of the thing, but the accidental Event of it, through our own fault. And is this any real Objection againſt the long-ſuffering of God? May not God be patient, tho' Sinners be impenitent? May not he be good, tho' we be ſo fooliſh as to make an ill uſe of his goodneſs? Becauſe Men are apt to abuſe the Mercies and Favours of God, is it therefore a fault in him to beſtow them upon us? Is it not enough for us to abuſe them, but will we challenge God alſo of unkindneſs in giving them? May not God uſe wiſe and fitting means for our recovery, becauſe we are ſo fooliſh as not to make a wiſe uſe of them? And muſt he be charged with our ruin, becauſe he ſeeks by all means to prevent it? Is it not enough to be injurious to our ſelves, but will we be unthankful to God alſo? When God hath laid out the riches of his goodneſs and patience upon Sinners, will they challenge him as acceſſory to their ruin? As if a fooliſh Heir that hath prodigally waſted the fair Eſtate that was left him, ſhould be ſo far from blaming himſelf, as to charge his Father with undoing him. Are theſe the beſt returns which the infinite Mercy and Patience of God hath deſerved from us? Do we thus requite the Lord, fooliſh people and unwiſe?
God's Patience would ſave Sinners, but they ruin themſelves by their abuſe of it; let the blame then lie where it is due, and let God have the glory of his Goodneſs, tho' Men refuſe the benefit and advantage of it.
VI. And Laſtly, But becauſe this Objection pincheth hardeſt in one point; viz. That God certainly fore-ſees that a great many will abuſe his long-ſuffering, to the increaſing of their Guilt, and the aggravating of their Condemnation; and how is his long-ſuffering any Mercy and Goodneſs to thoſe, who he certainly fore-knows will in the event be ſo much the more miſerable, for having had ſo much Patience extended to them? Therefore for a full anſwer, I deſire theſe ſix things may be conſidered.
1. That God deſigns this life for the tryal of our Obedience, that according as we behave our ſelves he might reward or puniſh us in another World.
2. That there could be no tryal of our Obedience, nor any capacity of Rewards and Puniſhments, but upon the ſuppoſition of freedom and liberty; that is, that we do not do what we do upon force and neceſſity, but upon free choice.
3. That God, by virtue of the infinite Perfection of his Knowledge, does clearly and certainly foreſee all future Events, even thoſe which are moſt contingent, ſuch as are the arbitrary actions of free and voluntary Agents. This I know hath been deny'd, but without reaſon; ſince it is not only contrary to the common apprehenſions of Mankind from the very light of Nature, that God ſhould not fore-know future Events, but to clear and expreſs Scripture; and that in ſuch Inſtances, for the ſake of which they deny God's fore-knowledge in general of the future actions of free and voluntary Agents, I mean, that the Scripture expreſly declares God's determinate fore-knowledge of the moſt wicked actions; as the Crucifying of Chriſt, who is ſaid, according to the determinate counſel and fore-knowledge of God, to have been by wicked hands crucified and ſlain.
4. That the bare fore-knowledge of things future hath no more influence upon them to make them to be, than the ſight and knowledge of things preſent hath upon them to make them to be preſent. I may ſee or know that the Sun is riſen, without being the cauſe of its riſing; and no more is bare knowledge of future Events the cauſe that they are, when they are. And if any Man ask how God can certainly fore-know things, which depend upon free and arbitrary cauſes, unleſs he do ſome way decree and determine them? I anſwer, that this is not a fair and reaſonable demand, to ask of Men, who have but finite Underſtandings, to make out and declare all the ways that infinite Knowledge hath of knowing and of fore-ſeeing the actions of free Creatures, without prejudice to their liberty and freedom of acting. However, it is of the two much more credible to reaſon, that infinite Knowledge ſhould certainly fore-know things, which our Underſtandings cannot imagine how they ſhould be fore-known, than that God ſhould any ways be the Author of Sin, by determining and decreeing the wicked actions of Men. The firſt only argues the imperfection of our Underſtandings; but the other lays the greateſt blemiſh and imperfection that can be upon the Divine Nature.
So that this difficult Controverſie about the fore-knowledge of God is brought to this point, Whether a Man had better believe, that infinite Knowledge may be able to fore-know things in a way which our finite underſtanding cannot comprehend: or to aſcribe ſomething to God, from whence it would unavoidably follow that he is the author of Sin. The … is only a modeſt and juſt acknowledgment of our own ignorance; the loſt is the utmoſt and greateſt abſurdity that a Man can be brought to; and to ſay that we cannot believe the fore-knowledge of God, unleſs we can make out the particular manner of it, is more unreaſonable, than if an ignorant Man ſhould deny a difficult propoſition in Euclid or Archimedes to be demonſtrated, becauſe he knows not how to demonſtrate it.
5. And conſequently fore-knowledge and liberty may very well conſiſt; and notwithſtanding God's fore-knowledge of what Men will do, they may be as free as if he did not fore-know it. And,
Laſtly, That God doth not deal with Men according to his fore-knowledge of the good or bad uſe of their liberty, but according to the nature and reaſon of things; and therefore if he be long-ſuffering toward Sinners, and do not cut them off upon the firſt Provocation, but give them a ſpace and opportunity of repentance, and uſe all proper means and arguments to bring them to repentance, and be ready to afford his Grace to excite good reſolutions in them, and to ſecond and aſſiſt them, and they refuſe and reſiſt all this; their wilful Obſtinacy and Impenitency is as culpable, and God's Goodneſs and Patience as much to be acknowledged, as if God did not foreſee the abuſe of it; becauſe his fore-ſight and knowledge of what they would do, laid no neceſſity upon them to do what they did.
If a Prince had the priviledge of fore-knowledge as God hath, and did certainly foreſee, that a great many of his Subjects would certainly incur the penalty of his Laws, and that others would abuſe his goodneſs and clemency to them; yet if he would govern them like free and reaſonable Creatures, he ought to make the ſame wiſe Laws to reſtrain their exorbitancy, and to uſe the ſame clemency in all caſes that did fairly admit of it, as if he did not at all foreſee what they would do, nor how they would abuſe his clemency; for it is nevertheleſs fit to make wiſe and reaſonable Laws, and to govern with equity and clemency, tho' it were certainly foreſeen, that they that are governed would act very fooliſhly and unreaſonably in the uſe of their liberty. It is great goodneſs in God to give Men the means and opportunity of being ſaved, tho' they abuſe this goodneſs to their farther ruin; and he may be heartily grieved for that folly and obſtinacy in Men, which he certainly fore-ſees will end in their ruin; and may with great ſeriouſneſs and ſincerity wiſh they would do otherwiſe, and were as wiſe to do good, as they are wilful to do evil. And thus he is repreſented in Scripture, as regretting the miſchief which Men wilfully bring upon themſelves; O that they were wiſe, O that they would underſtand, and conſider their latter end!
And this is ſufficient to vindicate the goodneſs of God in his Patience and long-ſuffering to Sinners, and to make them wholly guilty of all that befalls them for their wilful contempt and abuſe of it.
I ſhall draw ſome Inferences from this whole Diſcourſe upon this Argument.
I. This ſhews the unreaſonableneſs and perverſe diſingenuity of Men, who take occaſion to harden and encourage themſelves in ſin from the long-ſuffering of God, which above all things in the World ſhould melt and ſoften them. Thou haſt ſinned and art liable to the Juſtice of God, Sentence is gone forth, but God reſpites the execution of it, and hath granted thee a Reprieve, and time and opportunity to ſue out thy Pardon. Now what uſe ought we in reaſon to make of this Patience of God towards us? We ought certainly to break off our ſins by a ſpeedy repentance, leſt iniquity be our ruin; immediately to ſue out our Pardon, and to make our peace with God, while we are yet in the way, and to reſolve, never any more willingly to offend that God who is ſo gracious and merciful, ſo long-ſuffering and full of compaſſion. But what uſe do Men commonly make of it? They take occaſion to confirm and ſtrengthen themſelves in their wickedneſs, and to reaſon themſelves into vain and groundleſs hopes of impunity. Now what a folly is this, becauſe puniſhment doth not come, therefore to haſten it, and to draw it down upon our ſelves? Becauſe it hath not yet overtaken us, therefore to go forth and meet it? Becauſe there is yet a poſſibility of eſcaping it, therefore to take a certain courſe to make it unavoidable? Becauſe there is yet hope concerning us, therefore to make our caſe deſperate and paſt remedy? See how unreaſonably Men bring ruin upon themſelves; ſo that well might the Pſalmiſt ask that Queſtion, Have all the workers of iniquity no knowledge?
But their folly and unreaſonableneſs is not ſo great, but their perverſeneſs and diſingenuity is greater. To ſin, becauſe God is long-ſuffering, is to be evil, becauſe he is good, and to provoke him, becauſe he ſpares us; it is to ſtrive with God, and to contend with his goodneſs, as if we were reſolved to try the utmoſt length of his Patience; and becauſe God is loth to puniſh, therefore to urge and importune him to that which is ſo contrary to his Inclination.
II. This may ſerve to convince Men of the great evil and danger of thus abuſing the long-ſuffering of God. It is a provocation of the higheſt nature, becauſe it is to trample upon his deareſt Attributes, thoſe which he moſt delights and glories in, his Goodneſs and Mercy; for the long-ſuffering of God is his Goodneſs to the guilty, and his Mercy to thoſe who deſerve to be miſerable.
Nothing makes our ruin more certain, more ſpeedy, and more intollerable, than the abuſe of God's Goodneſs and Patience. After God had born long with that rebellious People, the Children of Iſrael, and notwithſtanding all their murmurings, all their infidelity and impenitency, had ſpared them ten times, at laſt he ſets his Seal to their ruin, Heb. 3.8, 9. Harden not your hearts, as in the provocation, in the day of temptation in the wilderneſs: When your Fathers proved me, and ſaw my works forty years. This was a high provocation indeed, to harden their hearts under the Patience and long-ſuffering of God, after forty Years tryal and experience of it; v. 10. Wherefore I was grieved with that generation, and ſaid, They are a people that do err in their hearts, for they have not known my ways. And what was the iſſue of all this? Upon this God takes up a fixt reſolution to bear no longer with them, but to cut them off from the Bleſſings he had promiſed to beſtow upon them; He ſware in his wrath, that they ſhould not enter into his reſt. To whom ſware he, that they ſhould not enter into his reſt, but to them that believed not? or as the word may be rendred, to them that were diſobedient? that is, to them who went on in their rebellion againſt him, after he had ſuffered their manners forty years.
And as the abuſe of God's Patience renders our deſtruction more certain, ſo more ſpeedy and more intollerable. We think that becauſe God ſuffers long, he will ſuffer always; and becauſe puniſhment is delayed, therefore it will never come; but it will come the ſooner for this: So our Lord tells us, Luke 12. When the ſervant ſaid, His Lord delayed his coming, the Lord of that ſervant ſhall come in a day that he looks not for him, and at an hour when he is not aware, and ſhall cut him in ſunder, and appoint him his portion with the hypocrites. None ſo like to be ſurpriſed by the Judgment of God, as thoſe who treſpaſs ſo boldly upon his Patience.
III. To perſwade us to make a right uſe of the Patience and long-ſuffering of God, and to comply with the merciful end and deſign of God therein.
1. It is the deſign of God's long-ſuffering, to give us a ſpace of repentance. Were it not that God had this deſign and reaſonable expectation from us, he would not reprieve a ſinner for one moment, but would execute Judgment upon him ſo ſoon as ever he had offended: This our Saviour declares to us by the Parable of the Figtree, Luke 13.6. Were it not that God expects from us the fruit of repentance, he would cut us down, and not ſuffer us to cumber the ground; after he had waited three years, ſeeking fruit and finding none, he ſpares it one year more, to ſee if it would bear fruit.
2. The long-ſuffering of God is a great encouragement to repentance. We ſee by his Patience that he is not ready to take advantage againſt us; that he ſpares us when we offend, is a very good ſign that he will forgive us if we repent. Thus natural Light would reaſon, and ſo the King of Nineveh, a Heathen, reaſons, Who can tell if God will turn and repent? But we are fully aſſured of this by the gracious declarations of the Goſpel, and the way of pardon and forgiveneſs which is therein eſtabliſht through faith in the blood of Jeſus Chriſt, who was made a propitiation for the ſins of the whole world.
Therefore the long-ſuffering of God ſhould be a powerful argument to us to break off our ſins by repentance: For this is the End of God's Patience; He is long-ſuffering to us ward, not willing that any ſhould periſh, but that all ſhould come to repentance. He hath no pleaſure in the death of the wicked, but that the wicked ſhould turn from his way and live. God every where expreſſeth a vehement deſire and earneſt expectation of our repentance and converſion; Jer. 4.14. O Jeruſalem! waſh thy heart from wickedneſs, that thou mayeſt be ſaved. And Chap. 13.27. Woe unto thee Jeruſalem! wilt thou not be made clean? when ſhall it once be? He who is ſo patient as to the puniſhment of our ſins, is almoſt impatient of our repentance for them; Wilt thou not be made clean? when ſhall it once be? And can we ſtand out againſt his earneſt deſire of our happineſs, whom we have ſo often and ſo long provoked to make us miſerable?
Let us then return into our ſelves, and think ſeriouſly what our caſe and condition is; how we have lived, and how long the Patience of God hath ſuffered our manners, and waited for our repentance, and how inevitable and intollerable the miſery of thoſe muſt be who live and dye in the contempt and abuſe of it; let us heartily repent of our wicked lives, and ſay, What have we done? How careleſs have we been of our own happineſs, and what pains have we taken to undo our ſelves?
Let us ſpeedily ſet about this Work, becauſe we do not know how long the Patience of God may laſt, and the opportunities of our Salvation be continued to us. This day of God's Grace and Patience will have an end, therefore, as the Prophet exhorts, Iſa. 55.6. Seek the Lord while he may be found, and call upon him while he is near. Now God graciouſly invites Sinners to come to him, and is ready to receive them; nay, if they do but move towards him, he is ready to go forth and meet them half way; but the time will come, when he will bid them depart from him, when they ſhall cry, Lord, Lord, open unto us, and the door of mercy ſhall be ſhut againſt them.
All the while thou delayeſt this neceſſary work, thou ventureſt thy immortal Soul, and putteſt thy eternal Salvation upon a deſperate hazard, and ſhould God ſnatch thee ſuddenly away in an impenitent ſtate, what would become of thee? Thou art yet in the way, and God is yet reconcileable, but Death is not far off, and perhaps much nearer to thee than thou art aware; at the beſt thy Life is uncertain, and Death will infallibly put a period to this day of God's Grace and Patience.
Repentance is a work ſo neceſſary, that methinks no Man ſhould loſe ſo much time as to deliberate, whether he ſhould ſet about it or not; de neceſſariis nulla eſt deliberatio; no man deliberates about what he muſt do, or be undone if he do it not. 'Tis a work of ſo great conſequence and concernment, and the delay of it ſo infinitely dangerous, that one would think no wiſe Man could entertain a thought of deferring it. What greater folly and ſtupidity can there be, than for Men to venture their immortal Souls, and to run an apparent hazard in matters of everlaſting conſequence?
This day of God's Patience is the great opportunity of our Salvation, and if we let it ſlip, it is never to be recovered: If we miſ-improve this time of our life, we ſhall not be permitted to live it over again to improve it better. Our ſtate of tryal ends with this life, after that God will prove us no more; then we ſhall wiſh, O that I had known in that my day, the things which belonged to my peace, but now they are hid from mine eyes; therefore to day, whilſt it is called to day, harden not your hearts, make no tarrying to turn to the Lord, and put not off from day to day, for ſuddenly ſhall the wrath of the Lord break forth, and in thy ſecurity thou ſhalt be deſtroyed; exerciſe repentance in the time of health, and defer not till death to be juſtified.