Earnest Expostulation A Sermon

Earnest Expostulation

A Sermon

(No. 1714)

Delivered on Lord's-Day Morning, April 1st, 1883, by

C. H. SPURGEON,

At the Metropolitan Tabernacle, Newington

"Or despisest thou the riches of his goodness and forbearance and
longsuffering; not knowing that the goodness of God leadeth thee to
repentance?"–Romans 2:4.

The apostle is intensely personal in his address. This verse is not
spoken to us all in the mass, but to some one in particular. The
apostle fixes his eyes upon a single person, and speaks to him as
"Thee" and "Thou." "Despisest thou the riches of his goodness and
forbearance and longsuffering; not knowing that the goodness of God
leadeth thee to repentance?" It should ever be the intent of the
preacher to convey his message to each hearer in his own separate
individuality. It is always a very happy sign when a man begins to
think of himself as an individual, and when the expostulations and
invitations of the gospel are seen by him to be directed to himself
personally. I will give nothing for that indirect, essay-like preaching
which is as the sheet lightning of summer, dazzling for the moment, and
flaming over a broad expanse, but altogether harmless, since no bolt is
launched from it, and its ineffectual fires leave no trace behind. I
will give nothing for that kind of hearing which consists in the word
being heard by everybody in general, and by no one in particular. It is
when the preacher can "Thee" and "Thou" his hearers that he is likely
to do them good. When each man is made to say, "This is for me," then
the power of God is present in the word. One personal, intentional
touch of the hem of Christ's garment conveys more blessing than all the
pressure of the crowd that thronged about the Master. The laying of his
healing hand upon the individual who was suffering had more virtue in
it than all those heavenly addresses which fell from his lips upon
minds that did not receive the truth for themselves. I do pray that we
may come to personal dealings with the Lord each one for himself, and
that the Spirit of God may convince each man and each woman, according
as the case may stand before the living God. O my hearer, thou art now
to be lovingly spoken with: I speak not to You as unto many, but unto
thee, as one by thyself.

Observe that the apostle singled out an individual who had condemned
others for transgressions, in which he himself indulged. This man owned
so much spiritual light that he knew right from wrong, and he
diligently used his knowledge to judge others, condemning them for
their transgressions. As for himself, he preferred the shade, where no
fierce light might beat on his own conscience and disturb his unholy
peace. His judgment was spared the pain of dealing with his home
offenses by being set to work upon the faults of others. He had a
candle, but he did not place it on the table to light his own room; he
held it out at the front door to inspect therewith his neighbours who
passed by. Ho! my good friend, my sermon is for thee. Paul looks this
man in the face and says, "Therefore thou art inexcusable, O man,
whoever thou art, that judgest: for wherein thou judgest another thou
condemnest thyself; for thou that judgest doest the same things:" and
then he pointedly says to him: "Thinkest thou this, O man, that judgest
them which do such things, and doest the same, that thou shalt escape
the judgment of God?" Well did the apostle aim that piercing arrow; it
hits the center of the target and strikes a folly common to mankind.
The poet of the night-watches wrote,–

All men think all men mortal but themselves.

As truly might I say, "All men think all men guilty but themselves."
The punishment which is due to sin the guilty reckon to be surely
impending upon others, but they scarce believe that it can ever fall
upon themselves. A personal doom for themselves is an idea which they
will not harbour: if the dread thought should light upon them they
shake it off as men shake snow-flakes from their cloaks. The thought of
personal guilt, judgment, and condemnation is inconvenient; it breeds
too much trouble within, and so they refuse it lodging. Vain men go
maundering on their way, whispering of peace and safety; doting as if
God had passed an act of amnesty and oblivion for them, and had made
for them an exception to all the rules of justice, and all the manner
of his courts. Do men indeed believe that they alone shall go
unpunished? No man will subscribe to that notion when it is written
down in black and white, and yet the mass of men live as if this were
true; I mean the mass of men who have sufficient light to condemn sin
in others. They start back from the fact of their own personal
guiltiness and condemnation, and go on in their ungodliness as if there
were no great white throne for them, no last assize, no judge, no word
of condemnation, and no hell of wrath. Alas, poor madmen, thus to
dream! O Spirit of Truth save them from this fatal infatuation.

Sin is always on the downward grade, so that when a man proceeds a
certain length he inevitably goes beyond it. The person addressed by
the apostle first thought to escape judgment, and then he came to think
lightly of the goodness, forbearance, and longsuffering of God. He
thinks he shall escape in the future, and because of that he despises
the present goodness and longsuffering of the Most High. Of course he
does. If he does not believe in the terrors of the world to come for
himself, he naturally reckons it to be a small thing to have been
spared their immediate experience. Barren tree as he is, he does not
believe that he will ever be cut down, and therefore he feels no
gratitude to the dresser of the vineyard for pleading, "Let it alone
yet another year, till I dig about it, and dung it." I wish, as God
shall help me, to drive hard at the consciences of men upon this
matter. I would be to you, my careless friend, what Jonah was to
Nineveh: I would warn you, and bestir you to repentance. Oh that the
Holy Ghost would make this sermon effectual for the arousing of every
unsaved soul that shall hear or read it!

I. First, let me speak this morning to thee, O unregenerate, impenitent
man, concerning THE GOODNESS OF GOD WHICH THOU HAST EXPERIENCED. Thou
hast known the goodness, and forbearance, and longsuffering of God.
According to the text, "riches" of these have been spent upon
unconverted, ungodly men, and upon thee as one of them. Let me speak
with thee first, O man, and remind thee how favoured thou hast been of
God by being made a partaker of "the riches of his goodness." In many
cases this is true of temporal things. Men may be without the fear of
God, and yet, for all that, God may be pleased to prosper their
endeavours in business. They succeed almost beyond their expectation–I
mean some of them; probably the description applies to thee. They rise
from the lowest position, and accumulate about them the comforts and
luxuries of life. Though they have no religion, they have wit, and
prudence, and thrift, and so they compete with others, and God permits
them to be winners in the race for wealth. Moreover, he allows them to
enjoy good health, vigour of mind, and strength of constitution: they
are happy in the wife of their youth, and their children are about
them. Theirs is an envied lot. Death seems for awhile forbidden to
knock at their door, even though he has been ravaging the
neighbourhood; even sickness does not molest their household. They are
not in trouble as other men, neither are they plagued like other men.
Abraham had to prepare a Machpelah, and David mourned over his sons;
but these have had to make scant provision for family sepulchre; a
hedge has in very deed been set about them and all that they have. I
know that it is thus with many who do not love God, and have never
yielded to the entreaties of his grace. They love not the hand which
enriches them, they praise not the Lord who daily loadeth them with
benefits. How is it that men can receive such kindness, and yield no
return? O sirs, you are to-day blessed with all that need requires; but
I pray you remember that you might have been in the depths of poverty.
An illness would have lost you your situation; or a slight turn in
trade would have left you bankrupt. You are well to-day; but you might
have been tossing to and fro upon a bed of sickness; you might have
been in the hospital, about to lose a limb. Shall not God be praised
for health and freedom from pain? You might have been shut up in yonder
asylum, in the agonies of madness. A thousand ills have been kept from
you; you have been exceedingly favoured by the goodness of the Most
High. Is it not so? And truly it is a wonderful thing that God should
give his bread to those that lift up their heel against him, that he
should cause his light to shine upon those who never perceive his
goodness therein, that he should multiply his mercies upon ungodly men
who only multiply their rebellions against him, and turn the gifts of
his love into instruments of transgression.

Furthermore, this goodness of God had not only come to you in a
temporal form, O impenitent man, but it has also visited you in a
spiritual manner. Myriads of our fellow men have never had an
opportunity of knowing Christ. The missionary's foot has never trodden
the cities wherein they dwell, and so they die in the dark. Multitudes
are going downward, downward; but they do not know the upward road;
their minds have never been enlightened by the teachings of God's word,
and hence they sin with less grievousness of fault. You are placed in
the very focus of Christian light, and yet you follow evil! Will you
not think of this? Time was when a man would have to work for years to
earn enough money to buy a Bible. There were times when he could not
have earned one even with that toil; now the word of God lies upon your
table, you have a copy of it in almost every room of your house; is not
this a boon from God? This is the land of the open Bible, and the land
of the preached word of God; in this you prove the riches of God's
goodness. Do you despise this wealth of mercy? Possibly you have
enjoyed the further privilege of sitting under a ministry which has
been particularly plain and earnest; you have not had sermons preached
before you, they have been preached at you: the minister has seized
upon you and tugged at your conscience, as though he would force you to
the Saviour. With cries and entreaties you have been invited to your
heavenly Father, and yet you have not come. Is this a small thing?

What is more, you have been favoured with a tender conscience. When you
do wrong you know it, and smart for it. What mean those wakeful nights
after you have yielded to a temptation? What means that miserable
feeling of shame? that fever of unrest? You find it hard to stifle the
inward monitor, and difficult to resist the Spirit of God. Your road to
perdition is made peculiarly hard; do you mean to follow it at all
costs, and go over hedge and ditch to hell?

You have not only been aroused by conscience, but the good Spirit has
striven with you, and have been almost persuaded to be a Christian.
Such has been the blessed work of the Spirit upon your heart that you
have at times been melted down, and ready to be moulded by grace. A
strange softness has come over you, and if you had not gathered up all
your evil strength, and if the devil had not helped you to resist, you
had by this time dropped into the Saviour's arms. Oh, the riches of the
goodness of God to have thus wooed you, and pressed his love upon you!
You have scarcely had a stripe, or a frown, or an ill word from God;
his ways have been all kindness, and gentleness, and longsuffering from
the first day of your memory even until now. "Despisest thou the riches
of his goodness?" O man, answer this, I implore thee.

The apostle then dwells upon the riches of "forbearance." Forbearance
comes in when men having offended, God withholds the punishment that is
due to them; when men, having been invited to mercy, have refused it,
and yet God continues to stretch out his hands, and invite them to come
to him. Patient endurance of offenses and insults has been manifested
by God to many of you, who now hear these words of warning. The Lord
knows to whom I speak and may he make you, also, know that I am
speaking to you, even to you. Some men have gone back to the very sin
of which for awhile they repented; they have suffered for their folly,
but have turned again to it with suicidal determination. They are
desperately set on their own ruin and nothing can save them. The burnt
child has run to the fire again; the singed moth has plunged again into
the flame of the candle; who can pity such self-inflicted miseries?
They are given over to perdition, for they will not be warned. They
have returned to the haunt of vice, though they seemed to have been
snatched from the deep ditch of its filthiness. They have wantonly and
wilfully returned to their cups, though the poison of former draughts
is yet burning in their veins. Yet, despite this folly, God shows
forbearance towards them. They have grievously provoked him when they
have done despite to his word, and have even turned to laughter the
solemnities of his worship, against their own consciences, and to their
own confusion: yet when his hand has been lifted up he has withdrawn it
in mercy. See how God has always tempered his providence with kindness
to them. He laid them low so that they were sore sick, but at the voice
of their moaning he restored them. They trembled on the brink of death,
yet he permitted them to recover strength; and now, despite their vows
of amendment, here they are, callous and careless, unmindful of the
mercy which gave them a reprieve.

Did you ever think what is included in the riches of forbearance. There
are quick tempered individuals who only need to be a little provoked,
and hard words and blows come quick and furious: but, oh, the
forbearance of God when he is provoked to his face by ungodly men! By
men, I mean, who hear his word, and yet refuse it! They slight his
love, and yet he perseveres in it. Justice lays its hand on the sword,
but mercy holds it back in its scabbard. Well might each spared one
say,–

"O unexhausted Grace

O Love unspeakable!

I am not gone to my own place;

I am not yet in hell!

Earth doth not open yet,

My soul to swallow up:

And, hanging o'er the burning pit,

I still am forced to hope."

Our apostle adds to goodness and forbearance the riches of
"longsuffering." We draw a distinction between forbearance and
longsuffering. Forbearance has to do with the magnitude of sin;
longsuffering with the multiplicity of it: forbearance has to do with
present provocation; longsuffering relates to that provocation
repeated, and continued for a length of time. Oh, how long doth God
suffer the ill manners of men! Forty years long was he grieved with
that generation whose carcasses fell in the wilderness. Has it come to
forty years yet with you, dear hearer? Possibly it may have passed even
that time, and a half-century of provocation may have gone into
eternity to bear witness against you. What if I should even have to say
that sixty and seventy years have continued to heap up the loads of
their transgressions, until the Lord saith, "I am pressed down under
your sins; as a cart that is full of sheaves I am pressed down under
you." Yet for all that, here you are on praying ground and pleading
terms with God; here you are where yet the Saviour reigns upon the
throne of grace; here you are where mercy is to be had for the asking,
where free grace and dying love ring out their charming bells of
invitation to joy and peace! Oh, the riches of his goodness, and
forbearance, and longsuffering. Three-fold is the claim: will you not
regard it? Can you continue to despise it?

I should like to set all this in a striking light if I could, and
therefore I would remind you of who and what that God is who has
exhibited this goodness, forbearance, and longsuffering to men.
Remember how great he is. When men insult a great prince the offence is
thought to be highly heinous. If anyone should openly insult our own
beloved Queen, and continue to do so, all the nation would be clamorous
to have the impertinence ended speedily. We cannot bear that a beloved
ruler should be publicly insulted. And what think you of the sin which
provokes God? which to his face defies him? and in his very courts
resists him? Shall this always be forborne with? Is there not a limit
to longsuffering? Goodness also adds another item to the provocation;
for we naturally say, "Why should one so good be treated so cruelly?"
If God were a tyrant, if he were unrighteous or unkind, it were not so
much amiss that men stood out against him; but when his very name is
love, and when he manifests the bowels of a Father towards his
wandering children it is shameful that he should be so wantonly
provoked. Those words of Jesus were extremely touching when he pointed
to his miracles, and asked, "For which of these things do you stone
me?" When I think of God I may well say–for which of his deeds do you
provoke him? Every morning he draws the curtain and glads the earth
with light, and gives you eyes to see it; he sends his rain upon the
ground to bring forth bread for man, and he gives you life to eat
thereof–is this a ground for revolting from him? Every single minute
of our life is cheered with the tender kindness of God, and every spot
is gladdened with his love. I wonder that the Lord does not sweep away
the moral nuisance of a guilty race from off the face of earth. Man's
sin must have been terribly offensive to God from day to day, and yet
still he shows kindness, love, forbearance. This adds an excessive
venom to man's disobedience. How can he grieve such goodness? How can
divine goodness fail to resent such base ingratitude?

Think also of God's knowledge; for he knows all the transgressions of
men. "What the eye does not see the heart does not rue," is a truthful
proverb; but every transgression is committed in the very presence of
God, so that penitent David cried, "Against thee, thee only have I
sinned, and done this evil in thy sight." Transgression is committed in
the sight of God, from whose eyes nothing is hidden. Remember also,
that the Lord never can forget; before his eyes all things stand out in
clear light, not only the things of to-day, but all the transgressions
of a life. Yet for all this he doth forbear. With evil reeking before
his face, he is slow to anger, and waiteth that he may be gracious.

All this while, remember, the Lord is great in power. Some are patient
because they are powerless: they bear and forbear because they cannot
well help themselves; but it is not so with God. Had he but willed it,
you had been swept into hell; only a word from him and the impenitent
had fallen in the wilderness, and their spirits would have passed into
the realms of endless woe. In a moment the Lord could have eased him of
his adversary; he could have stopped that flippant tongue, and closed
that lustful eye in an instant. That wicked heart would have failed to
beat if God had withdrawn his power, and that rebellious breath would
have ceased also. Had it not been for longsuffering you unbelievers
would long since have known what it is to fall into the hands of an
angry God. Will you continue to grieve the God who so patiently bears
with you?

Be it never forgotten that sin is to God much more intolerable than it
is to us. He is of purer eyes than to behold iniquity. Things which we
call little sins are great and grievous evils to him: they do, as it
were, touch the apple of his eye. "Oh, do not," he says, "do not this
abominable thing that I hate!" His Spirit is grieved and vexed with
every idle word and every sensual thought; and hence it is a wonder of
wonders that a God so sensitive of sin, a God so able to avenge himself
of his adversaries, a God who knows the abundance of human evil, and
marks it all, should nevertheless exhibit riches of goodness and
forbearance and longsuffering; yet this is what you, my ungodly hearer,
have been experiencing many a long year. Here let us pause; and oh that
each one who is still unsaved would sing most sincerely the words of
Watts:–

"Lord, we have long abused thy love,

Too long indulged our sin,

Our aching hearts e'en bleed to see

What rebels we have been.

"No more, ye lusts, shall ye command,

No more will we obey;

Stretch out, O God, thy conqu'ring hand,

And drive thy foes away."

II. Come with me, friend, and let me speak to thee of THE SIN OF WHICH
THOU ART SUSPECTED. Hear me, unconverted sinner: the sin of which thou
art suspected is this,–"Despisest thou the riches of his goodness and
forbearance and longsuffering?" The Lord's goodness ought to be admired
and to be adored, and dost thou despise it? His goodness ought to be
wondered at and told as a marvel in the ears of others, and dost thou
despise it? That I may rake thy conscience a little, lend me thine ear.

Some despise God's goodness, forbearance, and longsuffering, because
they never even gave a thought to it. God has given you life to keep
you in being, and he has indulged you with his kindness, but it has not
yet occurred to you that this patience is at all remarkable or worthy
of the smallest thanks. You have been a drunkard, have you? a swearer?
a Sabbath-breaker? a lover of sinful pleasure? Perhaps not quite so;
but still you have forgotten God altogether, and yet he has abounded in
goodness to you: is not this a great wrong? The Lord saith, Hear, O
heavens, and give ear, O earth: I have nourished and brought up
children, and they have rebelled against me. The ox knoweth his owner,
and the ass his master's crib: but these my creatures do not know, my
favoured ones do not consider. Why, you have no such forbearance with
others as God has had with you. You would not keep a dog if it never
followed at your heel, but snarled at you: you would not even keep a
potter's vessel if it held no water, and was of no service to you; you
would break it in pieces, and throw it on the dunghill. As for
yourself, you are fearfully and wonderfully made, both as to your body
and as to your soul, and yet you have been of no service to your Maker,
nor even thought of being of service to him. Still, he has spared you
all these years, and it has never occurred to you that there has been
any wonderful forbearance in it. Assuredly, O man, thou despisest the
longsuffering of thy God.

Others have, perhaps, thought of it, but have never seriously meditated
thereon. When we offend a man, if we are right-minded, we not only note
the fact with regret, but we sit down and weigh the matter, and seek to
rectify it; for we would not be unjust to any person, and if we felt
that we had been acting unfairly it would press upon our minds until we
could make amends. But are there not some of you who have never given
half an hour's consideration to your relation to your God? He has
spared you all this while, and yet it has never occurred to you to
enter into your chamber and sit down and consider your conduct towards
him. It would seem to be too much trouble even to think of your
Creator. His longsuffering leads you to repentance, but you have not
repented; in fact, you have not thought it worth your while to consider
the question at all: you have thought it far more important to enquire,
"What shall I eat and what shall I drink?" Bread and broadcloth have
shut out the thought of God. Ah me, you will stand at his judgment bar
before long–and then? Perhaps ere this week is finished you may have
to answer, not to me, but unto him that sits upon the throne; therefore
I do implore you now, for the first time give this matter thought.
Despise no longer the goodness and longsuffering of God.

This longsuffering is despised, further, by those who have imagined
that God does not take any great account of what they do. So long as
they do not go into gross and open sin, and offend the laws of their
country, they do not believe that it is of any consequence whether they
love God or not, whether they do righteousness or not, whether they are
sober and temperate, or drunken and wanton; whether they are clean in
heart by God's Spirit, or defiled in soul and life. Thou thinkest that
God is altogether such an one as thyself, and that he will wink at thy
transgression and cover up thy sin; but thou shalt not find it so. That
base thought proves that thou despisest his longsuffering.

Some even get to think that the warnings of love are so much wind, and
that the threatenings of God will never be fulfilled. They have gone on
for many years without being punished, and instead of drawing the
conclusion that the longer the blow is in falling the heavier it will
be when it does come, they imagine that because it is long delayed the
judgment will never come at all; and so they sport and trifle between
the jaws of death and hell. They hear warnings as if they were all
moonshine, and fancy that this holy Book, with its threatenings, is but
a bugbear to keep fools quiet. If thou thinkest so, sir, then indeed
thou hast despised the goodness and forbearance and longsuffering of
God. Do you imagine that this forbearance will last for ever? Do you
dream that at least it will continue with you for many years? I know
your secret thoughts: you see other men die suddenly, but your secret
thought is that you will have long space ad ample time: you hear of one
struck down with paralysis, and another carried off by apoplexy, but
you flatter yourselves that you will have plenty of leisure to think
about these things. Oh, how can you be so secure? How can you thus
tempt the Lord? False prophets in these evil days play into men's hands
and hold out the hope that you may go into the next world wrong, and
yet be set right in the end. This is a vile flattery of your wicked
hearts; but yet remember that even according to their maundering
centuries may elapse before this fancied restoration may occur. A
sensible man would not like to run the risk of even a year of agony.
Half-an-hour of acute pain is dreaded by most people. Can it be that
the very men who start back from the dentist's door, afraid of the
pinch which extricates an aching tooth, will run the risk of years of
misery? Take the future of the impenitent even on this footing, it is a
thing to be dreaded, and by every means avoided. I say, these
flattering prophets themselves, if rightly understood, give you little
enough of hope; but what will come to you if the old doctrine proves to
be true and you go away into everlasting fire in hell, as the Scripture
puts it? Will you live an hour in jeopardy of such a doom? Will you so
despise the longsuffering and forbearance of the Lord?

I will not enlarge and use many words, for I am myself weary of words:
I want to persuade you even with tears. My whole soul would attract you
to your God, your Father. I would come to close quarters with you, and
say,–Do you not think that, even though you fall into no doctrinal
error, and indulge no hazy hope as to either restitution or
annihilation, yet still it is a dreadful despising of God's mercy when
you keep on playing with God, and saying to his grace, "Go thy way for
this time; when I have a more convenient season I will send for thee"?
The more gentle God is the more you procrastinate, and the more in
tenderness he speaks of pardon the more you transgress. Is this
generous? Is it right? Is it wise? Can it be a fit and proper thing to
do? Oh, my dear hearer, why will you act thus shamefully? Some of you
delight to come and hear me preach, and drink in all I have to say, and
you will even commend me for being earnest with your souls; and yet,
after all, you will not decide for God, for Christ, for heaven. You are
between good and evil, neither cold nor hot. I would ye were either
cold or hot; I could even wish that ye either thought this word of mine
to be false, or else that, believing it to be true, you at once acted
upon it. How can you incur the double guilt of offending God and of
knowing that it is an evil thing to do so? You reject Christ, and yet
admit that he ought to be received by you! You speak well of a gospel
which you will not accept for yourselves! You believe great things of a
Saviour whom you will not have to be your Saviour! Jesus himself says,
"If I tell you the truth, why do you not believe me?"

"Despisest thou the longsuffering of God?" Dare you do it? I tremble as
I think of a man despising God's goodness. Is not this practical
blasphemy? Darest thou do it? Oh, if thou hast done it hitherto, do it
no more. Ere yon sun goes down again, say within thy heart, "I will be
a despiser of God's goodness no longer; I will arise and go unto my
Father, and I will say unto him,–Father, I have sinned. I will not
rest until in the precious blood he has washed my sins away."

III. In closing this sermon I desire to remind thee, O ungodly man, of
THE KNOWLEDGE OF WHICH THOU ART FORGETFUL. Read my text,–"Despisest
thou the riches of his goodness and forbearance and longsuffering; not
knowing that the goodness of God leadeth thee to repentance?" Now there
are many here who know as a matter of doctrine that the goodness of God
leads them to repentance, and yet they do not know it as a practical
truth affecting their lives: indeed, they so act that it is not true to
them at all. Yet, if they do not know this they are wilfully ignorant;
not willing to retain in their minds a fact so disagreeable to them.
None are so blind as those who will not see: but he who does not see,
and yet hath eyes, has a criminality about his blindness which is not
found in that of those who have no sight. Dear hearer, whether you know
this truth or not, I would remind you that God's patience with you is
meant to lead you to repentance. "How?" say you. Why, first by giving
you an opportunity to repent. These years, which are now coming to a
considerable number with you, have been given you in order that you
might turn to God. By the time you were twenty-one you had sinned quite
enough; perhaps you had even then begun to mislead other youths, and to
instruct in evil those under your influence. Why did not God take you
away at once? It might have been for the benefit of the world if he had
done so; but yet you were spared till you were thirty. Did not each
year of your lengthened life prove that the Lord was saying "I will
spare him, for perhaps he will yet amend and think upon his God. I will
give him more light, and increase his comforts; I will give him better
teaching, better preaching; peradventure he will repent." Yet you have
not done so. Have you lived to be forty, and are you where you were
when you were twenty? Are you still out of Christ? Then you are worse
than you were; for you have sinned more deeply and you have provoked
the Lord more terribly. You have now had space enough. What more do you
need? When the child has offended, you say, "Child, unless you beg
pardon at once, I must punish you": would you give a boy so many
minutes to repent in as God has given you years? I think not. If a
servant is continually robbing you; if he is careless, slothful,
disobedient, you say to him, "I have passed over your faults several
times, but one of these days I shall discharge you. I cannot always put
up with this slovenliness, this blundering, this idleness: one of these
times you will have to go." Have you not so spoken to your female
servant, and thought it kind on your part to give her another chance?
The lord has said the same to you; yet here you are, a living but
impenitent man; spared, but spared only to multiply your
transgressions. This know, that his forbearance gives you an
opportunity to repent; do not turn it into an occasion for hardening
your heart.

But next, the Lord in this is pleased to give a suggestion to you to
repent. It seems to me that every morning when a man wakes up still
impenitent, and finds himself out of hell, the sunlight seems to say,
"I shine on thee yet another day, as that in this day thou mayest
repent." When your bed receives you at night I think it seems to say,
"I will give you another night's rest, that you may live to turn from
your sins and trust in Jesus." Every mouthful of bread that comes to
the table says, "I have to support your body that still you may have
space for repentance." Every time you open the Bible the pages say, "We
speak with you that you may repent." Every time you hear a sermon, if
it be such a sermon as God would have us preach, it pleads with you to
turn unto the Lord and live. Surely the time past of your life may
suffice you to have wrought the will of the Gentiles. "The times of
your ignorance God winked at, but now commandeth men everywhere to
repent." Do not life and death, and heaven and hell, call upon you so
to do? Thus you have in God's goodness space for repentance, and a
suggestion to repent.

But something more is here; for I want you to notice that the text does
not say, "The goodness of God calleth thee to repentance," but "leadeth
thee." This is a much stronger word. God calls to repentance by the
gospel; God leads to repentance by his goodness. It is as though he
plucked at your sleeve and said, "Come this way." His goodness lays its
gentle hand on you, drawing you with cords of love and bands of a man.
God's forbearance cries, "Why wilt thou hate me? What wrong have I done
thee? I have spared thee; I have spared thy wife and children to thee;
I have raised thee up from the bed of sickness; I have loaded thy
board; I have filled thy wardrobe; I have done thee a thousand good
turns; wherefore dost thou disobey me? Turn unto thy God and Father,
and live in Christ Jesus."

If, on the other hand, you have not received rich temporal favours, yet
the Lord still leads you to repentance by a rougher hand; as when the
prodigal fain would have filled his belly with husks, but could not,
and the pangs of hunger came upon him; those pains were a powerful
message from the Father to lead him to the home where there was bread
enough and to spare. "The goodness of God leadeth thee to repentance."
Oh, that thou wouldest yield to its sweet leading, and follow as a
child follows the guidance of a nurse. Let thy crosses lead thee to the
cross; let thy joys lead thee to find joy in Christ.

Do you not think that all this should encourage you to repent, since
God himself leads you that way? If God leads you to repentance he does
not mean to cast you away. If he bids you repent, then he is willing to
accept your repentance, and to be reconciled to you. If he bids you
change your mind, it is because his own mind is love. Repentance
implies a radical change in your view of things, and in your estimate
of matters; it is a change in your purposes, a change in your thoughts
and in your conduct. If the Lord leads you that way he will help you in
it. follow his gracious leading till his divine Spirit shall lead you
with still greater power and still greater efficacy, till at last you
find that he has wrought in you both repentance and faith, and you are
saved in the Lord with an everlasting salvation. If "the goodness of
God leadeth thee to repentance," then be sure of this, that the
goodness of God will receive thee when thou dost repent, and thou shalt
live in his sight as his well-beloved and forgiven child.

I close now, but I am sorry so to do, for I have not pleaded one-half
as I could have wished. Yet what more can I say? I will put it to
yourselves. If you were in God's stead, could you bear to be treated as
you have treated him? If you were all goodness and tenderness, and had
borne with a creature now for thirty or forty years, how would you bear
to see that creature still stand out, and even draw an inference from
your gentleness to encourage him in his rebellion? Would you not say,
"Well, if my longsuffering makes him think little of sin, I will change
my hand. If tenderness cannot win him, I must leave him; if even my
love does not affect him, I will let him along. He is given unto his
evil ways–I will cease from him, and see what his end will be"? O
Lord, say not so, say not so unto anyone in this house, but of thy
great mercy make this day to be as the beginning of life to many. Oh
that hearts may be touched with pity for their slighted Saviour, that
they may seek his face! Here is the way of salvation: "Believe in the
Lord Jesus Christ, and thou shalt be saved." You know how the Master
bade us put it. "Go ye into all the world and preach the gospel to
every creature: he that believeth and is baptized shall be saved."
First, we are to preach faith, whereby we lay hold on Christ; then
baptism, whereby we confess that faith, and own that we are dead and
buried with Christ that we may live with him in newness of life. Those
are the two points he bids us set before you, and I do set them before
you. Weary, but not quite wearied out, O impenitent man, I plead with
thee! Though thou hast so often been pleaded with in vain, once more I
speak with thee in Christ's stead, and say–Repent of thy sin, look to
thy Saviour, and confess thy faith in his own appointed way. I verily
believe that if I had been pleading with some of you to save the life
of a dog I should have prevailed with you a great while ago. And will
you not care about the saving of your own souls? Oh, strange
infatuation–that men will not consent to be themselves saved; but
foolishly, madly, hold out against the mercy of God which leads them to
repentance. God bless you, beloved, and may none of you despise his
goodness, and forbearance, and longsuffering.