Object.2. It is farther objected, that the doctrine of free grace leads men to licentiousness; and therefore that what we have said concerning it, is either not true and warrantable, or, at least, should not be much insisted on, for fear this consequence should ensue.
Answ.The grace of God doth not lead to licentiousness, though it be often abused, and presumptuous sinners take occasion from thence to go on, as they apprehend, securely therein, because God is merciful and gracious, and ready to forgive, which vile and disingenuous temper the apostle observed in some that lived in his days, and expresses himself with the greatest abhorrence thereof,Shall we continue in sin, that grace may abound? God forbid, Rom. vi. 1, 2. But does it follow, that because it is abused by some, as an occasion of licentiousness, through the corruption of their natures, that therefore it leads to it? The greatest blessings may be the occasion of the greatest evils; but yet they do not lead to them. That which leads to licentiousness, must have some motive or inducement in it, which will warrant an ingenuous mind, acting accordingto the rules of equity and justice, to take those liberties; but this nothing can do, much less the grace of God. His great clemency, indeed, may sometimes give occasion to those who hate him, and have ingratitude and rebellion rooted in their nature, to take up arms against him; and an act of grace may be abused, so as to make the worst of criminals more bold in their wickedness, who presume that they may commit it with impunity: but this is not the natural tendency, or genuine effect thereof; nor will it be thus abused by any, but those who are abandoned to every thing that is vile and ungrateful. As the law of God prohibits all sin, and his holiness is opposite to it, so his grace affords the strongest motive to holiness; it is therefore the neglect or contempt of this grace, and a corrupt disposition to act contrary to the design thereof, that leads to licentiousness. Grace and duty are inseparably connected, so that where God bestows the one, he expects the other; yea, duty, which is our act, is God’s gift, as the power to perform it is from him: thus when he promises to give his peoplea new heart, and put his Spirit within them, and cause them to walk in his statutes, he tells them, that they shouldremember their evil ways and doings, and loathe themselves in their own sight for their iniquities; which is not only a prediction, respecting the event, but a promise of what he would incline them to do; and when he adds, thatfor this he would be enquired of by them, Ezek. xxxvi. 26, 27, 31, 37. or that they should seek them by fervent prayer, he secures to them, by promise, a disposition and grace to perform this great duty, which is inseparably connected with expected blessings. God himself therefore will take care that, however others abuse his grace, it shall not lead those who are in a distinguishing way, the objects thereof, to licentiousness.
And to this we may add, that it is a disparagement to this divine perfection to say, that, because some take occasion from it to continue in sin, therefore its glory is to be, as it were, concealed, and not published to the world. As some of old did not care to hear of the holiness of God, and therefore, if the prophets would render their doctrine acceptable to them, they must not insist on that perfection, butcause the Holy One of Israel to cease from before them, Isa. xxx. 11. so there are many who are as little desirous to hear of the free and discriminating grace of God, which contains the very sum and substance of the gospel, lest it should be abused, whereas the glory thereof cannot be enough admired; and therefore it ought often to be recommended, as what leads to holiness, and lies at the very root of all religion.
And that it may be so improved, let it be farther considered, that it is the greatest inducement to humility, as well as one of the greatest ornaments and evidences of a true Christian.This appears from the nature of the thing, for grace supposes its object unworthy, as has been but now observed; and it argues him a debtor to God for all that he enjoys or expects, which, if it be duly considered, will make him appear vile and worthless in his own eyes, and excite in him a degree of thankfulness in proportion to the ground he has to claim an interest therein, and the extensiveness of the blessed fruits and effects thereof.
4. We proceed to speak of God as long-suffering, or as he is styled by the apostle,The God of patience, Rom. xv. 5. sometimes this attribute is set forth in a metaphorical way, and called arestraining his wrath, Psal. lxxvi. 10. and arefraining himself, andholding his peace, orkeeping silence, Isa. xlii. 14. and Psal. l. 21. and, while he does this, he is represented, speaking after the manner of men, as one that isweary with forbearing, Isa. i. 13. chap. vii. 13. Mal. ii. 17. and he is said to be pressed, under a provoking people,as a cart is pressed that is full of sheaves, Amos ii. 13. By all which expressions, this perfection is set forth in a familiar style, according to our common way of speaking: but that we may briefly explain the nature thereof, let us consider, in general; that it is a branch of his goodness and mercy, manifested in suspending the exercise of his vindictive justice, and in his not punishing in such a degree as sin deserves. But that we may consider this more particularly, we shall observe something concerning the objects thereof, and the various instances in which it is displayed; how it is glorified; and how the glory thereof is consistent with that of vindictive justice; and lastly, how it is to be improved by us.
(1.) Concerning the objects of God’s patience. Since it is the deferring of deserved wrath, it follows from hence, that an innocent creature cannot be the object of it, inasmuch as vindictive justice makes no demand upon him; nor has it any reserves of punishment laid up in store for him; such an one is, indeed the object of goodness, but not of forbearance; for punishment cannot be said to be deferred where it is not due: and, on the other hand, they cannot be said to be the objects thereof, in whom the vindictive justice of God is displayed to the utmost, when all the vials of his wrath are poured forth. Whether the devils are, in some sense, the objects of God’s forbearance, as having ground to expect a greater degree of punishment after the final judgment, is disputed by some, who contend about the sense of the wordforbearance; they are said, indeed,to be reserved in chains, under darkness, unto the judgment of the great day, Jude, ver. 6. that is, though their state be hopeless, and their misery great, beyond expression, yet there is a greater degree of punishment, which they bring upon themselves, by all the hostilities they commit against God in this world: this farther appears,from what they are represented, as saying to our Saviour,Art thou come to torment us before the time?Matth. viii. 29.[63]By which it is sufficiently evident that their misery shall be greater than now it is. However, this less degree of punishment, inflicted on them, is never called in scripture, an instance of God’s patience, or long-suffering, towards them; therefore we must conclude that they are not, properly speaking, the objects of the glory of this attribute. Patience then is only extended to sinful men, while in this world: for it is called, in scripture,The riches of his goodness, and forbearance, and long-suffering, Rom. ii. 4. and it is said toleadthose, who are the objects of it,to repentance; therefore there must be, together with the exercise of this perfection, a day or season of grace granted, which is called, in scripture, with a peculiar emphasis, the sinner’sday, or the time of his visitation, in which it ought to be his highest concernto know the things of his peace, Luke xix. 42, 44. and the gospel that is preached, in this season of God’s forbearance, is called,The word of his patience, Rev. iii. 10. so that there is something more in this attribute than barely a deferring of punishment. Accordingly God is said, towait that he may be gracious, Isa. xxx. 18. and the effects and consequences thereof are various, (as may be said of all the other means of grace) so that sinners, who neglect to improve it, have not only thereby a reprieve from deserved punishment, but all those advantages of common grace, which attend it: but, with respect to believers, it may be said, as the apostle expresses it,The long-suffering of our Lord is salvation, 2 Pet. iii. 15. It is evidently so to them, and therefore God doth not spare them,that he may take a more fit opportunity to punish them; but he waits till the set time to favour them is come, that he may extend salvation to them; and, in this respect more especially, the exercise of this perfection is founded in the death of Christ. And inasmuch as the elect, who are purchased thereby, were, by the divine appointment, to live throughout all the ages of time, and to have the saving effects of his redemption applied to them, one after another, it was necessary that the patience of God should be so long continued, which is therefore glorified more immediately with respect to them, as the result thereof; and, in subserviency thereunto, it is extended to all the world.
(2.) The patience of God has been displayed in various instances.
1st, It was owing hereto that God did not immediately destroy our first parents as soon as they fell; he might then, without the least impeachment of his justice, have banished them for ever from his presence, and left their whole posterity destitute of the means of grace, and have punished them all in proportion to the guilt contracted; therefore that the world is continued to this day, is a very great instance of God’s long-suffering.
2dly, When mankind was universally degenerate, and all flesh had corrupted their way, before the flood, and God determined to destroy them, yet he would not do this, till his patience had spared them, after he had given an intimation of this desolating judgment, an hundred and twenty years before it came, Gen. vi. 2, 3. and Noah was, during this time, a preacher of righteousness, while the long-suffering of God is said to have waited on them, 2 Pet. ii. 5. compared with 1 Pet. iii. 20.
3dly, The Gentiles, who not only worshipped and served the creature more than the Creator, but committed other vile abominations, contrary to the dictates of nature, and thereby filled up the measure of their iniquity, are, notwithstanding, said to be the objects of God’s patience, though in a lower sense, than that in which believers are said to be so; accordingly the apostle observes,that in times past, God suffered all nations to walk in their own ways, that is, God did not draw forth his sword out of its sheath, by which metaphor the prophet sets forth the patience of God; he did not stir up all his wrath,but gave them rain from heaven and fruitful seasons, filling their hearts with food and gladness, Acts xiv. 16, 17. Ezek. xxi. 3.
4thly, The church of the Jews, before the coming of Christ, had long experience of the forbearance of God. It is said, thathe suffered their manners forty years in the wilderness, Acts xiii. 18. and afterwards, when they often revolted to idolatry, following the customs of the nations round about them, yet he did not utterly destroy them, but, in their distress, raised them updeliverers; and when their iniquity was grown to such a height that none but a God of infinite patience, could have borne with them, he, notwithstanding, spared them many years before he suffered them to be carried away captive into Babylon; and afterwards, when their rebellion against him was arrived to the highest pitch, when they had crucified the Lord of glory, yet he spared them some time, till the gospel was first preached to them, and they had rejected it, and therebyjudged themselves unworthy of eternal life, Acts xiii. 46.
5thly, After this, the patience of God was extended to those who endeavoured to pervert the gospel of Christ, namely, to false teachers and backsliding churches, to whom he gavespace to repent, but repented not, Rev. ii. 21. And to this we may add, that he has not yet poured forth the vials of his wrath on the Antichristian powers, though he has threatened, thattheir plagues shall come in one day, chap. xviii. 1.
(3.) We are next to consider the method which God takes in glorifying this attribute. We have already observed that, with respect to believers, the patience of God is glorified in subserviency to their salvation; but, with respect to others, by whom it is abused, the patience of God discovers itself,
1st, In giving them warning of his judgments before he sends them.He speaketh once, yea twice, but man perceiveth it not, that he maywithdraw man from his purpose, and hide pride from man, Job xxxiii. 14, 17. and, indeed, all the prophets were sent to the church of the Jews, not only to instruct them, but to warn them of approaching judgments, and they were faithful in the delivery of their message. In what moving terms doth the prophet Jeremiah lament the miseries, which were ready to befal them! And with what zeal doth he endeavour, in the whole course of his ministry, to bring them to repentance, that so the storm might blow over, or, if not, that their ruin might not come upon them altogether unexpected!
2dly, When the divine warnings are not regarded, but wrath must be poured forth on an obstinate and impenitent people, this is done by degrees. God first sends lesser judgments before greater, or inflicts his plagues, as he did upon Egypt, one after another, not all at once; and so he did upon Israel of old, as the prophet Joel observes,first the palmer-worm, then the locust; after that, the canker-worm, and then the caterpillar, devoured the fruits of the earth, one after another, Joel i. 4. So the prophet Amos observes, that God first sent a famine among them, which he callscleanness of teeth in all their cities, and afterwardssome of them were overthrown, as God overthrew Sodom and Gomorrah, Amos iv. 8, 18. Some think, that the gradual approach of divine judgments is intended by what the prophet Hosea says, when the judgments of God are compared to thelight that goeth forth, Hos. vi. 5. which implies more than is generally understood by it, as though the judgments of God should be rendered visible, as the light of the sun is; whereas the prophet seems hereby to intimate, that the judgments of God should proceed, like the light of the morning, that still increases unto a perfect day. And it is more than probable that this is intended by the same prophet, when he represents God as speaking concerning Ephraim, that he would be to them as a moth, which doth not consume the garment all at once, as when it is cast into the fire, but frets it by degrees, or like rottenness, which is of a spreading nature, chap. v. 12. Thus the judgments of God are poured forth by degrees, that, at the same time, there may be comparatively, at least, a display of divine patience.
3dly, When God sends his judgments abroad in the world, he often moderates them; none are proportionate to the demerit of sin; as it is said of him, that being full of compassion, he forgave the iniquity of a very rebellious people, that is, he did not punish them as their iniquity deserved, and therefore he destroyed them not, and did not stir up all his wrath, Psal. lxxviii. 38. so the prophet Isaiah says concerning Israel, that Godhath not smitten him, as he had smote those that smote him; nor is he slain according to the slaughter of them that are slain by him; but that he would debate with them in measure, who stayeth his rough wind in the day of his east wind, Isa. xxvii. 7, 8.
4thly, When God cannot, in honour, defer his judgments any longer, he pours them forth, as it were, with reluctancy; as a judge, when he passeth sentence on a criminal, doth it with a kind of regret, not insulting, but rather pitying his misery, which is unavoidable, because the course of justice must not be stopped. Thus the prophet says, thatGod doth not afflict willingly, that is, with delight or pleasure,nor grieve the children of men, Lam. iii. 35. that is, he doth not punish them, because he delights to see them miserable; but to secure the rights of his own justice in the government of the world: so when Israel had been guilty of vile ingratitude and rebellion against him, and he threatens to turn his hand upon them, and destroy them, he expresseth himself in such terms, speaking after the manner of men, as imply a kind of uneasiness, when he says,Ah! I will ease me of mine adversaries, and avenge me of mine enemies, Isa. i. 24. and before God gave up Israel into the hands of the Assyrians, he seems, again speaking after the manner of men, to have an hesitation or debate in his own mind, whether he should do this or no, when he says,How shall I give thee up, Ephraim? How shall I deliver thee, Israel? How shall I make thee as Admah? How shall I set thee as Zeboim? Mine heart is turned within me, my repentings are kindled together, Hos. xi. 8. andwhen our Saviour could not prevail upon Jerusalem to repent of their sins, and embrace his doctrine, when he was obliged to pass a sentence upon them, and to tell them, that the things of their peace were hid from their eyes, and thattheir enemies should cast a trench about the city, and should lay it even with the ground, he could not speak of it without tears;when he beheld the city, he wept over it, Luke xix. 41, &c.
(4.) The next thing to be considered, concerning the patience of God, is, that the glory of it is consistent with that of his vindictive justice; or how he may be said to defer the punishment of sin, and yet appear to be a sin-hating God.
It is certain that the glory of one divine perfection cannot interfere with that of another; as justice and mercy meet together in the work of redemption, so justice and patience do not oppose each other, in any of the divine dispensations. It is true, their demands seem to be various; justice requires that the stroke should be immediately given; but patience insists on a delay hereof, inasmuch as without this it does not appear to be a divine perfection; if therefore patience be a divine attribute, and its glory as necessary to be displayed, as that of any of his other perfections, it must be glorified in this world, and that by delaying the present exercise of vindictive justice in the highest degree, or it cannot be glorified at all: justice will be glorified, throughout all the ages of eternity, in those who are the objects thereof; but patience can then have no glory, since (as has been observed) the greatest degree, either of happiness or misery, is inconsistent with the exercise thereof; therefore this being a perfection, which redounds so much to the divine honour, we must not suppose that there is no expedient for its being glorified, or that the glory of vindictive justice is inconsistent with it.
Now this harmony of these two perfections must be a little considered. Justice, it is true, obliges God to punish sin, yet it does not oblige him to do it immediately; but the time, as well as the way, is to be resolved into his sovereign will. In order to make this appear, let us consider, that the design of vindictive justice, in all the punishment it inflicts, is either to secure the glory of the holiness of God; or to assert his rights, as the governor of the world; now if the deferring of punishment doth not interfere with either of these, then the glory of God’s patience is not inconsistent with that of his vindictive justice. But more particularly,
First, The glory of his holiness is, notwithstanding this, sufficiently secured; for though he delays to punish sin, in the highest degree, yet, at the same time, he appears to hate it, by the threatenings which he hath denounced against sinners, which shall certainly have their accomplishment, if he says, thathe isangry with the wicked every day, and thathis soul hateth them, is there any reason to suppose the contrary? or if he has threatened thathe will rain upon them snares, fire and brimstone, and an horrible tempest, which shall be theportion of their cup, and that because, asthe righteous Lord, he loveth righteousness, Psal. vii. 11. and xi. 6, 7. is not this a sufficient security, for the glory of his holiness, to fence against any thing that might be alleged to detract from it? If threatened judgments be not sufficient, for the present, to evince the glory of this divine perfection; then it will follow, on the other hand, that the promises he has made of blessings not yet bestowed, are to be as little regarded for the encouraging our hope, and securing the glory of his other perfections; and then his holiness would be as much blemished in delaying to reward, as it can be supposed to be in delaying to punish.
If therefore the truth of God, which will certainly accomplish his threatenings, be a present security for the glory of his holiness, it is not absolutely necessary that vindictive justice should be immediately exercised in the destruction of sinners, and so exclude the exercise of God’s forbearance and long-suffering.
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 nowsnared in the work of their own hands, but in the end they shall beturned 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 trulyas 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 onearth 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 wasweak, though anointed king, and thatthe 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 asslow 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 termedscoffers, 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, towear out his patience, and provoke his indignation, like them, of whom it is said, thatbecause 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 wordnow, which is twice repeated, as well as the wordbehold, 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 befilled 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 reliefto 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 toset 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 issaid,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, thatthe judgments of God, that is, the sentence he has passed against sinners, isaccording to truth, Rom. ii. 2. and the display of his vindictive justice is called, hisaccomplishing 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 thefaithful 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, butthat seed-time and harvest, cold and heat, summer andwinter, 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 thegathering of the people be, and that he wouldmultiply 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 shallgo from strength to strength, or thatthey 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 veryday 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 messageto 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.
2. Those who are denied these blessings, may possibly be mistaken when they conclude themselves to be believers; and then it is no wonder that they are destitute of them, for God has promised to give joy and peace only in a way of believing; or first to give the truth of grace, and then the comfortable fruits and effects thereof. But we will suppose that they are not mistaken, but have experienced the grace of God in truth; yet their graces are so defective, that they know but little of their own imperfections, if they do not take occasion from thence, to justify God, who with-holdeth those blessings from them, and to adore, rather than call in question, the equity of his proceeding therein. And if remunerative justice be not laid under obligations to bestow these blessings by any thing performed by us, then certainly the faithfulness of God is not to be impeached, because he is pleased to deny them.
3. In denying these blessings, he oftentimes takes occasion to advance his own glory some other way, by trying the faith andpatience of his people, correcting them for their miscarriages, humbling them by his dealings with them, and over-ruling all for their good in the end; which is an equivalent for those joys and comforts which they are deprived of. And, indeed, God has never promised these blessings to any, but with this reserve, that if he thinks it necessary, for his own glory, and their good, to bring about their salvation some other way, he will do it, without the least occasion given hereby to detract from the glory of his faithfulness.
4. All these promises, which have not had their accomplishment in kind, in this world, shall be accomplished in the next, with the greatest advantage; so that then they will have no reason to complain of the least unfaithfulness in the divine administration. If rivers of pleasures at God’s right hand for ever, will not compensate for the want of some comforts, while we are in this world, or silence all objections against his present dealings with men, nothing can do it; or if the full accomplishment of all the promises hereafter, will not secure the glory of this perfection, it is a sign that men are disposed to contend with the Almighty, who deny it; therefore to such we may justly apply God’s own words to Job,He that reproveth God, let him answer it; or, as he farther says,Wilt thou disannul my judgment? Wilt thou condemn me, that thou mayest be righteous?Job xl. 2. compared with ver. 8.
We shall now consider how the faithfulness of God ought to be improved by us. And,
(1.) The consideration thereof may be a preservative against presumption on the one hand, or despair on the other. Let no one harden himself in his iniquity; or think that because the threatnings are not yet fully accomplished, therefore they never shall; it is one thing for God to delay to execute them, and another thing to resolve not to do it. We may vainly conclude, that the bitterness of death is past, becauseour houses are safe from fear, neither is the rod of God upon them; but let it be considered, thatthe wicked are reserved for the day of destruction; they shall be brought forth to the day of wrath, Job xxi. 9. compared with ver. 30. the zeal of the Lord of hosts will do this. His threatenings lay him under an obligation to punish finally impenitent sinners, because he is a God of truth; therefore let none harden themselves against him, or expect impunity in a course of open rebellion against him. And, on the other hand, let not believers give way to despair of obtaining mercy, or conclude, that, because God is withdrawn, and hides his face from them, therefore he will never return; or, because his promises are not immediately fulfilled, therefore they never shall, since his faithfulness is their great security;he will ever be mindful of his covenant, Psal. cxi. 5.
(2.) Let us compare the providences of God with his word, and see how every thing tends to set forth his faithfulness. We are very stupid, if we take notice of the great things that are doing in the world; and we behold them to little purpose, if we do not observe how this divine perfection is glorified therein. The world continues to this day, because God has several things yet to do in it, in pursuance of his promises; the whole number of the elect are to be gathered, and brought in to Christ; their graces must be tried, and their faith built up in the same way, as it has been in former ages; therefore the church is preserved, andthe gates of hell have not prevailed against it, according to his word, Matth. xvi. 18. and as it was of old, so we now observe that the various changes which are made in civil affairs, are all rendered subservient to its welfare;the earth helps the woman, Rev. xii. 16. not so much from its own design, as by the appointment of providence; and why does God order it so, but that his promises might be fulfilled? And that the same ordinances should be continued, and that believers should have the same experience of the efficacy and success thereof, as the consequence of his presence with them, which he has given them ground to expectunto the end of the world, Matth. xxviii. 20. are blessings in which his faithfulness is eminently glorified.
(3.) This divine perfection is a sure foundation for our faith. As his truth, with respect to what he has revealed, is an infallible ground for our faith of assent, so his faithfulness, in fulfilling his promises, affords the highest encouragement for our trust and dependence on him: thus we are said tocommit the keeping of our souls to him in well-doing, as unto a faithful Creator, 1 Pet. iv. 19. and, when we lay the whole stress of our salvation upon him, we have no reason to entertain any doubt about the issue thereof. Moreover, are we exposed to evils in this world? we may conclude, that ashe has delivered, and does deliver, so we have reason totrust in him, that he will deliver us, 2 Cor. i. 10. and is there much to be done for us, to make us meet for heaven? we may beconfident of this very thing, that he that has begun a good work in us, will perform it until the day of Jesus Christ, Phil. i. 6.
(4.) The faithfulness of God should be improved by us, as a remedy against that uneasiness and anxiety of mind, which we often have about the event of things, especially when they seem to run counter to our expectation. Thus when there is but a very melancholy prospect before us, as to what concerns the glory of God in the world, and the flourishing state of his church in it, upon which we are ready to say with Joshua,Lord, what wilt thou do unto thy great name?Josh. vii. 9. or when we have many sad thoughts of heart about the risinggeneration, and are in doubt whether they will adhere to, or abandon, the interest of Christ; when we are ready to fear whether there will be a reserve of faithful men, who will stand up for his gospel, and fill the places of those who are called off the stage, after having served their generation by the will of God; or when we are too much oppressed with carking cares about our outward condition in the world, when, like Christ’s disciples, we are immoderately thoughtfulwhat we shall eat, what we shall drink, or wherewithal we shall be clothed, Matth. vi. 31. or how we shall be able to conflict with the difficulties that lie before us: our great relief against all this solicitude is to be derived from the faithfulness of God; for since godliness has the promise annexed to it, ofthe life that now is, as well as ofthat which is to come, 1 Tim. iv. 18. this promise shall have its accomplishment, so far as shall most redound to God’s glory, and our real advantage.
(5.) The consideration of the faithfulness of God should be improved, to humble, and fill us with shame and confusion of face, when we consider how treacherously we have dealt with him, how unsteadfast we have been in his covenant, how often we have broke our own promises and resolutions that we would walk more closely with him, how frequently we have backslidden from him, contrary to all the engagements which we have been laid under. Have we found any unfaithfulness in him? Has he, in the least instance, been worse than his word? as God says, when he reproves his people,What iniquity have your fathers found in me, that they are gone far from me, and have walked after vanity, and are become vain?Jer. ii. 5.