Discourses upon the Existence and Attributes of God

2. Since 'tis a part of goodness and mercy, 'tis not an insensible patience. What is the fruit of pure goodness, cannot be from a weakness of resentment; he is slow to anger; The Prophet doth not say, he is uncapable of anger, or cannot discern what is a real object of anger; It implies, that he doth consider every provocation, but he is not hasty to discharge his arrows upon the Offenders; He sees all, while he bears with them: his omniscience excludes any ignorance; He cannot but see ⟨p. 794⟩every wrong; every aggravation in that wrong, every step and motion from the beginning to the completing it: For he knows all our thoughts; he sees the sin, and […] sinner at the same time, the sin with an eye of abhorrency, and the sinner with an eye of pity. His eye is upon their iniquities, and his hatred edged against them; while he stands with arms open, waiting a penitent return. When he publisheth his patience in his keeping silence, he publisheth also his resolution, to set sin in order before their Eyes. Psal. 50.21. I will reprove thee, and set them in order before thy Eyes. Think me not such a piece of phlegm and so dull as not to resent your insolencies; you shall see in my final charge, when I come to Judge, that not a wry look escaped my knowledge, that I had an eye to behold, and a heart to loath every one of your Transgressions. The Church was ready to think, that Gods slowness to deliver her, and his bearing with her oppressors, was not from any Patience in his nature, but a drowsy carelessness, a senseless Lethargy. Psal. 44.23. Awake, why sleepest thou, Oh Lord? We must conclude him an inapprehensive God, before we can conclude him an insensible God. As his delaying his promise, is not slackness to his people, 2 Pet. 3.9. So his deferring of punishment, is not from a stupidity, under the affronts offered him.

2. Since 'tis a part of goodness and mercy, 'tis not an insensible patience. What is the fruit of pure goodness, cannot be from a weakness of resentment; he is slow to anger; The Prophet doth not say, he is uncapable of anger, or cannot discern what is a real object of anger; It implyes, that he doth consider every provocation, but he is not hasty to discharge his arrows upon the Offenders; He sees all, while he bears with them: his omniscience excludes any ignorance; He cannot but see