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.
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 and patience 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, because _our
houses are safe from fear, neither is the rod of God upon them_; but let
it be considered, that _the 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, and _the 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 expect _unto 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 to _commit 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 as _he has delivered, and
does deliver_, so we have reason to _trust 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 be _confident 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.