more noisome; and it is as little credit to them to be mentioned, as for Pilate that his name is in the Confession of Faith. But the name and remembrance of the righteous is still sweet and delightful: as the name of Abraham, the father of the faithful, and of Isaac and Jacob: their names are embalmed indeed, that they cannot rot; embalmed with God's own name, [Eternal]; that name is wrapt about theirs, The God of Abraham, Isaac and Jacob. Thus is Noah here mentioned as preferred of God; and so in the second epistle, as a preacher of righteousness; and among these worthies whose honour is that they believed. This is only a name, a small thing not to be mentioned in comparison of their other privileges, and especially of that venerable life and glory which they are heirs to. And indeed it is a thing they regard very little; yet this we see, that even this advantage follows them, and flies from the vain and ungodly that haunt and pursue it. Obs. 2. The Lord's dealing with the wicked in those times, before he swept them away by the deluge, is represented in these two particulars: 1. Long-suffering; and withal, 2. Clear warning. Long-suffering; long forbearing to be angry, as the Hebrew word is in his name, which supposes a great provocation, and the continuance of it, and yet patience continuing. And in this appears the goodness of God, considering how hateful sin is to him, and how powerful he is to punish it; were it, if it pleased him, in one moment to cut off all the ungodly, high and low, throughout the whole world; yet he bears, and forbears to punish. Oh! what a world of sin is every day committed in nations, in cities and villages, yea in families? and therefore how wonderful is it that he doth not strike with present judgments, and not only forbears to punish, but multiplies his common mercies on them; Sun and rain, and fruitful seasons! Yea, there is so much of this, that it falls under Exod. xxxiv. 8. * Acts xiv. 17. 9 Heb. xi. a gross misconstruction; yet he bears that too. Because sentence against an evil work is not speedily. executed, therefore the hearts of the sons of men is fully set in them to do evil. Because there is not so much as a word of it for the time, (so the word is), this swells and fills the heart of man, and makes it big to do evil. And not only is the Lord's longsuffering mistaken by the ungodly, but even by his own that should understand him better, and know the true sense of his ways; yet sometimes they are misled in this point: beholding his forbearance of punishing the workers of iniquity, instead of magnifying his patience, they fall very near into questioning his justice and providence". Our narrow hasty spirits, left to their own measures, take not in these larger views that would satisfy us in the ways of God, and forget the immense largeness of his wise designs, his deep reach from one age to another, yea, from eternity to eternity. Consider, 1. How easily he can right himself, in point of justice, when he will; that none can make escape from him, how loose soever their guard seem, and how great liberty soever appears in their present condition. 2. That as he can most easily, so he will most seasonably, be known in executing judgment; and that his justice shall shine the brighter, by all that patience he hath used, by the sun of prosperity. 3. We think not how little that time is to him, that seems long to us, to whom a thousand years are as one day. It seemed a long time of the church's distress, and their enemies triumph, in those seventý years of the Babylonish captivity; and yet in God's language, it is spoken of as a moment, a small moment". However, in the issue, the Lord always clears himself; he is indeed long-suffering and patient; but the impenitent abusers of his patience pay interest for all the time of their forbearance, in the weight of judgment when it comes upon them. y Psal. xc. 4. * Eccles. viii. 11. Psal. xiii. Jer. xii. Job. xx. &c. * Nemo decoquit huic creditori. * Isa. liv. 7, 8. But thus we see the Lord deals; thus he dealt with the world in the beginning, when all flesh had corrupted their way; yet, saith he, their days shall be one hundred and twenty years”. Let us learn to curb and cool our brisk humours towards even stubborn sinners; be grieved at their sin, for that is our duty; but think it not strange, nor fret at it, that they continue to abuse the longsuffering of God, and yet that he continues ever abused by suffering them. Zeal is good, but as it springs from love, if it be right, so it is requited by love, and carries the impressions of that, of love to God, and so a complacency in his way, liking it because it is his; and of love to men, so as to be pleased with that waiting for them, in possibility, at least, of their being reclaimed; knowing that, however, if they return not, yet the Lord will not loose his own at their hands. Wilt thou, said these two fiery disciples, that we call for fire as Elias? Oh! but the spirit of the dove rested on him that told them, They knew not what spirit they were of. You speak of Elias, and you think you are of his spirit in this motion: But you mistake yourselves; that comes from another spirit than you imagine: Instead of looking for such sudden justice without you, look inward, and see whence that is; examine and correct within you. When you are tempted to take ill that goodness and patience of God to sinners, consider, 1. Can this be right, to differ from his mind in any thing? Is it not our only wisdom, and ever safe rule, to think as he thinks, and will as he wills? And I pray you, does he not hate sin more than you do? Is not his interest in punishing it deeper than yours? And if you be zealous for his interest, as you pretend, then be so with him, and in his way; for starting from that, sure you are wrong. 2. Consider, did he not wait for thee? What had become of thee, if long-suffering had not subserved his purpose of further mercy, of free pardon to thee? And why wilt thou not always allow that to which thou art so much obliged? Wouldest thou have the bridge cut because thou art so over? Sure thou wilt not own so gross a thought. Therefore, esteem thy God still the more thou seest of his long-suffering to sinners; and learn for him, and with him, to bear and wait. 2 Gen. vi. 3. • Luke ix. 54, 55. But, 2dly, This was not a dumb forbearance, suclı as may serve for a surprise, but continual teaching, and warning joined with it, as before. We see they wanted not preaching of the choicest kind. He, the Son of God, by his eternal Spirit, went and preached to them. It was his truth in Noah's mouth, and with that we have a continued real sermon, exprest in this verse, While the ark was preparing: that spoke God's mind, and every knock (as the usual observation is) of the hammers and tools used in building, preached to them, threatening aloud designed judgment, and exhorting to prevent it. And therefore that word is added, ἐξεδέχετο, that the long-suffering of God waited or expected; expected a believing of his word, and returning from their wickedness: But we see no such thing followed; they took their own course still, and therefore the Lord took his. They had polluted the earth with their wickedness; now, the Lord would have the cleansing by repentance; that being denied, it must be another way, by a flood: And because they and their sins remained one, they would not part with them, therefore, was one work made of both; they and their sins, as inseparable, must be cleansed away together. Thus impenitency, under much long-suffering, makes judgment full and complete. I appeal to you, hath not the Lord used much forbearance towards us? Hath he not patiently spared us, and clearly warned us, and waited long for the fruit of all? Hath any thing been wanting? Have not temporal mercies been multiplied on us? Have not the spiritual riches of the Gospel been opened up to us? And each of you, for yourselves, consider how it is with you after so much long-suffering of God, which none of you can deny he hath used towards you; and so many gracious invitations, with that patience, have they gained your hearts? or do you still remain servants to sin, still strangers to him, and formal worshippers? I beseech you think on it, what will be the issue of that course? Is it a light matter to you to die in your sins, and to have the wrath of God abiding on you? To have refused Christ so often, and that after you have been so often requested to receive salvation; after the Lord hath followed you with intreaties, hath called to you so often, Why will ye die? yet wilfully to perish, and withal to have all these intreaties come in and accuse you, and make your burden heavier? Would you willingly die in this ettate? If not, then think that yet he is waiting, if at length you will return. This one day more of his waiting you have, and of his speaking to you; and some that were here with you the last day are taken away since. Oh! that we were wise, and would consider our latter end. Though there were neither sword or pestilence near you, you must die, and, for any thing you know, quickly. Why wear you out the day of grace and those precious seasons still? As uncertain of Christ, yea, as undiligent after him, as you were long ago? As you love your souls, be more serious in their business. This was the undoing of the sinners we are speaking of; they were all for present things; they eat and drank, they married, in a continued course, without ceasing, and without minding their after estate. They were drowned in these things, and that drowned them in a flood. Noah did also eat and drink, but his main work was in that time the preparing of the ark. The necessities of this life the children of God are tied to, and forced to bestow some time and pains on them; but the thing that takes up their hearts, that which the bent of their souls is set on, is their interest in Jesus Christ: and all your wise designs are but a pleasing inad b Deut. xxxii. 29. • Luke xvii. 27. |