Part 24

And to this it may be added, that there are many terrible displays of God’s vindictive justice in his present dealing with sinners; as it is said, _The Lord is known by the judgments which he executes_, as well as by those he designs to pour forth on his enemies; the wicked are now _snared in the work of their own hands_, but in the end they shall be _turned into hell, and all the nations that forget God_, Psal. ix. 16, 17. If vindictive justice takes occasion to inflict many temporal and spiritual judgments upon sinners in this world, then the glory of God’s holiness is illustrated at the same time that his patience is prolonged. This may be observed in God’s dealing with his murmuring and rebellious people in the wilderness which gave him occasion to take notice of the abuse of his patience, and to say, Numb. xiv. 11, 18-21. _How long will this people provoke me? and how long will it be ere they believe me, for all the signs which I have shewed among them?_ Upon this, justice is ready to strike the fatal blow; _I will_, says God, _smite them with the pestilence, and disinherit them_; which gives Moses occasion to intercede for them, and plead the glory of God’s patience, _The Lord is long-suffering, and of great mercy; Pardon_, says he, _I beseech thee, the iniquity of this people, as thou hast forgiven them from Egypt, even until now_; by which he means, as I humbly conceive, spare thy people, as thou hast often done, when, by reason of their provocations, thou mightest justly have destroyed them; and God answers him in the following words, _I have pardoned, according to thy word_; but he adds, _As truly as I live, all the earth shall be filled with the glory of the Lord_, that is, with the report of the glory of his vindictive justice, which should be spread far and near; and then he threatens them that they should not see the land of Canaan, _viz._ those who murmured against him; so that vindictive justice had its demands fulfilled in one respect, while patience was glorified in the other; on which occasion the Psalmist says, Psal. xcix. 8. _Thou answeredst them, O Lord_, namely, Moses’s prayer for them, but now mentioned, _Thou wast a God that forgavest them, though thou tookest vengeance of their inventions._

_Secondly_, Consider the vindictive justice of God, as tending to secure his rights, as the governor of the world, and being ready to take vengeance for sin, which attempts to control his sovereign authority, and disturb the order of his government: now the stroke of justice may be suspended for a time, that it may make way for the exercise of patience, provided there be no just occasion given hereby for men to trample on the sovereignty of God, despise his authority, or rebel against him, without fear: but these consequences will not necessarily result from his extending forbearance to sinners; for we do not find that the delaying to inflict punishment among men is any prejudice to their government, therefore why should we suppose that the divine government should suffer any injury thereby; when a prince, for some reasons of state, puts off the trial of a malefactor for a time, to the end that the indictment may be more fully proved, and the equity of his proceedings more evidently appear, this is always reckoned a greater excellency in his administration, than if he should proceed too hastily therein; and we never find that it tends to embolden the criminal to that degree as impunity would do; for he is punished, in part, by the loss of his liberty, and if he be convicted, then he loses the privilege of an innocent subject; his life is forfeited, and he is in daily expectation of having it taken away. If such a method as this tends to secure the rights of a government, when a prince thinks fit to allow a reprieve to some for a time; may not God stop the immediate proceedings of vindictive justice for a time, without the least infringement made, either on his holiness, or his rectoral justice? Which leads us to consider,

(5.) How the patience of God is to be improved by us; and,

_1st_, Since it is a divine perfection, and there is a revenue of glory due to God for the display thereof, this should put us upon the exercise of those graces, which it engages us to. Some of the divine attributes tend to excite our fear, but this should draw forth our admiration and praise: and we have more reason to adore and admire the divine forbearance, when we consider,

_First_, How justly he might destroy us. The best man on earth may say, with the Psalmist, _If thou, Lord, shouldst mark iniquities, O lord, who shall stand?_ Psal. cxxx. 3. He need not watch for occasions, or diligently search out some of the inadvertencies of life, to find matter for our conviction and condemnation, since the multitude and heinous aggravation of our sins, proclaim our desert of punishment, which might provoke, and immediately draw down, his vengeance upon us; and that which farther enhances our guilt is, that we provoke him, though laid under the highest obligations to the contrary.

_Secondly_, How easily might he bring ruin and destruction upon us? He does not forbear to punish us for want of power, as earthly kings often do; or because the exercise of justice may be apprehended, as a means to weaken their government, or occasion some rebellions, which they could not easily put a stop to. Thus David says concerning himself, that he was _weak, though anointed king_, and that _the sons of Zeruiah were too hard for him_, on the occasion of Joab’s having forfeited his life, when the necessity of affairs required the suspending his punishment, 2 Sam. iii. 39. but this cannot be said of God, who is represented as _slow to anger, and great in power_, Nah. i. 3. that is, he does not punish, though he easily could: it would be no difficulty for him immediately to destroy an ungodly world, any more than it is for us to crush a moth or a worm, or break a leaf: finite power can make no resistance against that which is infinite: what are briars and thorns before the consuming fire?

_2dly_, Let us take heed that we do not abuse this divine perfection; it is a crime to abuse the mercy of God in the smallest instances thereof, but much more to slight and contemn the riches of his forbearance, or mercy, extended to so great a length, as it has been to most of us; and this is done,

1. By those who infer, from his forbearing to pour forth his fury on sinners, that he neglects the government of the world; or take occasion from thence to deny a providence, and because his threatenings are not executed at present, therefore they do, as it were, defy him to do his worst against them; this some are represented as doing, with an uncommon degree of presumption, and that with a scoff; for they are termed _scoffers, walking after their own lusts; saying, Where is the promise of his coming? for since the fathers fell asleep, all things continue as they were from the beginning of the creation_, 2 Pet. iii. 3, 4.

2. By those who take occasion from hence to sin presumptuously; and because he not only delays to punish, but, at the same time, expresses his willingness to receive returning sinners, at what time soever they truly repent, take occasion to persist in their rebellion, concluding that it is time enough to submit to him; which is not only to abuse, but, as it were, to wear out his patience, and provoke his indignation, like them, of whom it is said, 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_, Eccl. viii. 11. But you will say, these are uncommon degrees of wickedness, which only the vilest part of mankind are chargeable with; therefore let us add,

3. That a bare neglect to improve our present season, and day of grace, or to embrace the great salvation offered in the gospel, is an abuse of God’s patience; and this will certainly affect the greatest number of those who are favoured with the gospel dispensation; and, indeed, who are there that improve it as they ought? and therefore all are said more or less, to abuse the patience of God, which affords matter of great humiliation in his sight.

Now that we may be duly sensible of this sin, together with the consequences thereof, let us consider; that this argues the highest ingratitude, and that more especially, in a professing people; therefore the apostle, reproving the Jews for this sin, puts a very great emphasis on every word, when he says, _Or despisest thou the riches of his goodness, and forbearance, and long-suffering?_ Rom. ii. 4. Let us also consider, that the consequence thereof is very destructive, inasmuch as this is the only opportunity that will be afforded to seek after those things that relate to our eternal welfare. What stress does the apostle lay on the word _now_, which is twice repeated, as well as the word _behold_, which is a note of attention, implying, that he had something remarkable to communicate, when he says, _Behold, now is the accepted time; behold, now is the day of salvation_, 2 Cor. vi. 2. And to this we may add, which is a very awakening consideration, that the abuse of God’s patience will expose finally impenitent sinners to a greater degree of his vengeance. Thus when the forbearance of God had been extended to Israel for many years, from his bringing them up out of the land of Egypt; and this had been attended all that time with the means of grace, and many warnings of approaching judgments, he tells them; _You only have I known, of all the families of the earth, therefore will I punish you_, that is, my wrath shall fall more heavily upon you, _for all your iniquities_, Amos iii. 2. and when God is represented, as coming to reckon with Babylon, the cup of his wrath must be _filled double; how much she hath glorified herself_, saith God, _and lived deliciously, so much sorrow and torment give her; for she saith in her heart, I sit as a queen, and am no widow, and shall see no sorrow_, Rev. xviii. 6, 7.

_3dly_, Let us, on the other hand, improve God’s patience, by duly considering the great end and design thereof, and what encouragement it affords to universal holiness: it is a great relief to those who are at the very brink of despair; for if they cannot say that it has hitherto led them to repentance, as apprehending themselves to be yet in a state of unregeneracy, let us consider, that, notwithstanding this, a door of hope is still opened, the golden sceptre held forth, and the invitation given to come to Christ; therefore let this excite us to a diligent attendance on the means of grace, for though forbearance is not to be mistaken, as it is by many, for forgiveness, yet we are encouraged to wait and hope for it, in all God’s holy institutions, according to the tenor of the gospel.

And they who are not only spared, but pardoned, to whom grace has not only been offered, but savingly applied, may be encouraged to hope for farther displays thereof, as well as to improve what they have received, with the greatest diligence and thankfulness.

_4thly_, Let us consider the great obligation we are laid under, by the patience of God, to a constant exercise of the grace of patience, in our behaviour towards God and man.

1. In our behaviour towards God; we are hereby laid under the highest engagements to submit to his disposing will, and, in whatever state we are, therewith to be content, without murmuring, or repining, when under afflictive providences, _Shall we receive good at his hand, and shall we not receive evil?_ Job ii. 10. Has he exercised so long forbearance towards us, not only before we were converted, when our life was a constant course of rebellion, against him; but he has since, not only passed by, but forgiven innumerable offences? And shall we think it strange when he testifies his displeasure against us in any instances? Shall we be froward and uneasy, because he does not immediately give us what we desire, or deliver us from those evils we groan under?

2. Let us exercise patience, in our behaviour towards men. Shall we give way to, or express, unbecoming resentment against those whom we converse with, for injuries done us, which are often rather imaginary than real? Or if they are very great, as well as undeserved, let not our passions exceed their due bounds; especially let us not meditate revenge, but consider how many injuries the great God has passed over in us, and how long his patience has been extended towards us.

XV. God is abundant in truth. That we may understand what is meant by this perfection, we may observe the difference between his being called a true God, and a God of truth; though they seem to import the same thing, and are not always distinguished in scripture: thus he that receiveth Christ’s testimony, is said to _set to his seal that God is true_, that is, in accomplishing what he has promised, respecting the salvation of his people, or that he is a God of truth; and elsewhere it is said, _Let God be true, but every man a liar_, that is, a God of truth: yet they are, for the most part, distinguished; so that when he is called the true God, or the only true God, it does not denote one distinct perfection of the divine nature, but the Godhead, in which respect it includes all his divine perfections, and is opposed to all others, who are called gods, but are not so by nature: but this will be more particularly considered in the next answer.

But when, on the other hand, we speak of him, as the God of truth, we intend hereby that he is true to his word, or a God that cannot lie, whose faithfulness is unblemished, because he is a God of infinite holiness; and therefore whatever he has spoken, he will certainly bring it to pass. This respects either his threatenings, or his promises: as, to the former of these, it is said, that _the judgments of God_, that is, the sentence he has passed against sinners, is _according to truth_, Rom. ii. 2. and the display of his vindictive justice is called, his _accomplishing his fury_, Ezek. vi. 12. This renders him the object of fear, and it is, as it were, a wall of fire round about his law, to secure the glory thereof from the insults of his enemies.

There is also his faithfulness to his promises, in which respect he is said to be the _faithful God, who keepeth covenant and mercy with them that love him, and keep his commandments, unto a thousand generations_, Deut. vii. 9. This is that which encourages his people to hope and trust in him, and to expect that blessedness, which none of his perfections would give them a sufficient ground to lay claim to, were it not promised, and this promise secured by his infinite faithfulness. Almighty power is able to make us, happy, and mercy and goodness can communicate every thing that may contribute thereunto; but it does not from hence follow that they will, since God is under no natural obligation to glorify these perfections: but when he is pleased to give forth a promise relating hereunto, and the accomplishment thereof ascertained to us by his infinite faithfulness; this renders these blessings not only possible, but certain, and so affords, to the heirs of salvation, strong consolation. It is this that renders things future as certain as though they were present, and so lays a foundation for our rejoicing in hope of eternal life, whatever difficulties may seem to lie in the way of it.

Here we may take occasion to consider the blessings which are secured by the faithfulness of God, of which some respect mankind in general, and the blessings of common providence, _viz._ that the world should be preserved, and all flesh not perish out of it, from the deluge to Christ’s second coming; and that, during this time, the regular course of nature should not be altered, but _that seed-time and harvest, cold and heat, summer and winter, day and night, should not cease_, Gen. ix. 11. compared with chap. viii. 22.

There are also promises made to the church in general, that it should have a being in the world, notwithstanding all the shocks of persecution, which it is exposed to; and, together with these, God has given the greatest security, that the ordinances of divine worship should be continued, and that, _in all places where he records his name, he will come to his people and bless them_, Exod. xx. 24. And to this we may add, that he has promised to increase and build up his church; and that to Shiloh, the great Redeemer, should the _gathering of the people be_, and that he would _multiply them, that they should not be few_, and also, _glorify them, that they should not be small_, Gen. xlix. 10. compared with Jer. xxx. 19. and that the glory should be of an increasing nature, especially that which it should arrive to in the latter ages of time, immediately before its exchanging this militant for a triumphant state in heaven.

Moreover, there are many great and precious promises made to particular believers, which every one of them have a right to lay claim to, and are oftentimes enabled so to do, by faith, which depends entirely on this perfection: and these promises are such as respect the increase of grace; that they shall _go from strength to strength_, or that _they who wait on the Lord shall renew their strength_, Psal. lxxxiv. 7. and Isa. xl. 31. and that they shall be recovered, after great backslidings, Psal. xxxvii. 14. Psal. lxxxix. 30-33. and be enabled to persevere in that grace, which is begun in them, till it is crowned with compleat victory, 2 Cor. xii. 9. Rom. xvi. 20. Job xvii. 9. 1 Cor. xv. 57. and also that they shall be made partakers of that inward peace and joy, which accompanies or flows from the truth of grace, Isa. xi. 1. chap. lvii. 19. chap. xxxii. 17. and that all this shall be attended with perfect blessedness in heaven at last, Psal. lxxiii. 24. 2 Tim. iv. 8. The scripture abounds with promises of the like nature, which are suited to every condition, and afford relief to God’s people, under all the difficulties they meet with in the world; the accomplishment whereof is made sure to them by this divine perfection.

_Object._ 1. It is objected against this divine attribute; that God has not, in some instances, fulfilled his threatenings, which has tended to embolden some in a course of obstinacy and rebellion against him; particularly that the first threatening was not executed as soon as man fell; for though God told our first parents, that in the very _day they should eat of the forbidden fruit, they should surely die_: yet Adam lived after this, nine hundred and thirty years, Gen. ii. 17. compared with chap. v. 5.

It is also objected, that God threatened to destroy Nineveh, within forty days after Jonah was sent to publish this message to them, Jonah iii. 4. nevertheless they continued in a flourishing state many years after.

_Answ._ 1. As to what respects the first threatening, that death should immediately ensue upon sin’s being committed, we shall have occasion to speak to this in its proper place,[64] and therefore all that need be replied to it at present is, that the threatening was in some respect, executed the day, yea, the moment in which our first parents sinned: If we take it in a legal sense, they were immediately brought into a state of condemnation, which, in a forensic sense, is often called death; they were immediately separated from God, the fountain of blessedness, and plunged into all those depths of misery, which were the consequence of their fall; or if we take death, the punishment threatened, for that which is, indeed, one ingredient in it, to wit, the separation of soul and body; or for the greatest degree of punishment, consisting in everlasting destruction, from the presence of the Lord, and the glory of his power; then it is sufficient to say, that man’s being liable hereunto was the principal thing intended in the threatening. Certainly God did not hereby design to tie up his own hands, so as to render it impossible for him to remit the offence, or to recover the fallen creature out of this deplorable state; and therefore if you take death for that which is natural, which was not inflicted till nine hundred and thirty years after, then we may say, that his being exposed to, or brought under an unavoidable necessity of dying the very day that he sinned, might be called his dying from that time; and the scripture will warrant our using the word in that sense, since the apostle, speaking to those who were, by sin, liable to death, says, _The body is dead, because of sin_, Rom. viii. 10. that is, it is exposed to death, as the consequence thereof, though it was not actually dead; and if we take death for a liability to eternal death, then the threatening must be supposed to contain a tacit condition, which implies, that man was to expect nothing but eternal death, unless some expedient were found out, which the miserable creature then knew nothing of, to recover him out of that state into which he was fallen.

2. As to what concerns the sparing of Nineveh; we have sufficient ground to conclude that there was a condition annexed to this threatening, and so the meaning is; that they should be destroyed in forty days, if they did not repent: this condition was designed to be made known to them, otherwise Jonah’s preaching would have been to no purpose, and the warning given would have answered no valuable end; and it is plain, that the Ninevites understood it in this sense, otherwise there would have been no room for repentance; so that God connected the condition with the threatening: and as, on the one hand, he designed to give them repentance, so that the event was not dubious and undetermined by him, as depending on their conduct, abstracted from his providence; so, on the other hand, there was no reflection cast on his truth, because this provisionary expedient, for their deliverance, was as much known by them as the threatening itself.

_Object._ 2. It is objected that several promises have not had their accomplishment. Thus there are several promises of spiritual blessings, which many believers do not experience the accomplishment of in this life; which has given occasion to some to say, with the Psalmist, _Doth his promise fail for evermore?_ Psal. lxxvii. 8.

_Answ._ It is true, that all the promises of God are not literally fulfilled in this world to every particular believer; the promise of increase of grace is not actually fulfilled, while God suffers his people to backslide from him, and the work of grace is rather declining than sensibly advancing; neither are the promises, respecting the assurance and joy of faith, fulfilled unto one that is sinking into the depths of despair; nor those that respect the presence of God in ordinances, to such as are destitute of the influences of his grace therein; nor are the promises of victory over temptation fulfilled, to those who are not only assaulted, but frequently overcome by Satan, when it is as much as they can do to stand their ground against him; and there are many other instances of the like nature: notwithstanding, the truth of God may be vindicated, if we consider,

1. That there is no promise made, whereof there are not some instances of their accomplishment in kind; this therefore is a sufficient conviction to the world, that there are such blessings bestowed as God has promised.