Quest. VII. (continued 2)

For the farther illustrating of this, since wisdom is known by its effects, we shall observe some of the traces, or footsteps thereof in his works. And,

(1.) In the work of creation. As it requires infinite power to produce something out of nothing; so the wisdom of God appears in that excellent order, beauty, and harmony, that we observe in all the parts of the creation; and in the subserviency of one thing to another, and the tendency thereof to promote the moral government of God in the world, and the good of man, for whose sake this lower world was formed, that so it might be a convenient habitation for him, and a glorious object, in which he might contemplate, and thereby be led to advance the divine perfections, which shine forth therein, as in a glass; so that we have the highest reason to say, Lord, how manifold are thy works; in wisdom hast thou made them all, Psal. civ. 24. He hath made the earth by his power; he hath established the world by his wisdom, and hath stretched out the heavens by his discretion, Jer. x. 12. But since this argument hath been insisted on, with great ingenuity, and strength of reason by others,^[56] we shall add no more on that subject, but proceed to consider,

155(2.) The wisdom of God, as appearing in the works of providence, in bringing about unexpected events for the good of mankind, and that, by means that seem to have no tendency thereto, but rather the contrary; this will appear in the following instances. As,

1st, Jacob’s flying from his father’s house, was wisely ordered, as a means not only for his escaping the fury of his brother, and the trial of his faith, and to humble him for the sinful method he took to obtain the blessing; but also for the building up his family, and encreasing his substance in the world, under a very unjust father-in-law and master, such as Laban was.

2dly, Joseph’s being sold into Egypt, was ordered, as a means of his preserving not only that land, but his father’s house, from perishing by famine; his imprisonment was the occasion of his advancement. And all this led the way to the accomplishment of what God had foretold relating to his people’s dwelling in Egypt, and their wonderful deliverance from the bondage they were to endure therein.

3dly, The wisdom of God was seen in the manner of Israel’s deliverance out of Egypt, in that he first laid them under the greatest discouragements, by suffering the Egyptians to increase their tasks and burdens; hardening Pharaoh’s heart, that he might try his people’s faith, and make their deliverance appear more remarkable; and then plaguing the Egyptians, that he might punish their pride, injustice, and cruelty; and, at last, giving them up to such an infatuation, as effectually procured their final overthrow, and his people’s safety.

4thly, In leading Israel forty years in the wilderness, before he brought them into the promised land, that he might give them statutes and ordinances, and that they might experience various instances of his presence among them, by judgments and mercies, and so be prepared for all the privileges he designed for them, as his peculiar people, in the land of Canaan.

5thly, We have a very wonderful instance of the wisdom of providence in the book of Esther; when Haman, the enemy of the Jews, had obtained a decree for their destruction, and Mordecai was first to be sacrificed to his pride and revenge, providence turned whatever he intended against him, upon himself. There was something very remarkable in all the circumstances that led to it, by which the church’s deliverance and advancement was brought about; when, to an eye of reason, it seemed almost impossible,

(3.) The wisdom of God appears yet more eminently, in the 156work of our redemption; this is that which the angels desire to look into, and cannot behold without the greatest admiration; for herein God’s manifold wisdom is displayed, 1 Pet. i. 12. Eph. iii. 10. This solves the difficulty, contained in a former dispensation of providence, respecting God’s suffering sin to enter into the world, which he could have prevented, and probably would have done, had he not designed to over-rule it, for the bringing about the work of our redemption by Christ; so that what we lost in our first head, should be recovered with great advantage in our second, the Lord from heaven.

But though this matter was determined in the eternal covenant, between the Father and the Son, and the necessity of man seemed to require that Christ should be immediately incarnate, as soon as man fell, yet it was deferred till many ages after; and herein the wisdom of God eminently appeared. For,

1st, God hereby tried the faith and patience of his church, and put them upon waiting for, and depending on him, who was to come; so that though they had not received this promised blessing, yet they saw it afar off; were persuaded of, and embraced it, and, with Abraham, rejoiced to see his day, though at a great distance, Heb. xi. 13. John viii. 56. and hereby they glorified the faithfulness of God, and depended on his word, that the work of redemption should be brought about, as certainly, as though it had been actually accomplished.

2dly, Our Saviour, in the mean time took occasion to display his own glory, as the Lord, and Governor of his church, even before his incarnation, to whom he often appeared in a human form, assumed for that purpose, as a prelibation thereof; so that they had the greatest reason, from hence, to expect his coming in our nature.

3rdly, The time of Christ’s coming in the flesh, was such as appeared most seasonable; when the state of the church was very low, religion almost lost among them, and the darkness they were under, exceeding great; which made it very necessary that the Messiah should come: when iniquity almost universally prevailed among them, then the deliverer must come out of Sion, and turn away ungodliness from Jacob, Rom. xi. 26. and when the darkness of the night was greatest, it was the most proper time for the Sun of Righteousness to arise with healing in his wings, Mal. iv. 2. compared with Matt. iv. 16.

(4.) The wisdom of God farther appears in the various methods he has taken in the government of his church, before and since the coming of Christ. For,

1st, God at first, as has been before observed,^[57] left his church without a written word, till Moses’s time, that he might take occasion to converse with them more immediately, as an instance 157of infinite condescension; and to shew them, that though they had no such method of knowing his revealed will as we have, yet that he could communicate his mind to them another way; and, when the necessity of affairs required it, then his wisdom was seen in taking this method to propagate religion in the world.

2dly, When God designed to govern his church by those rules, which he hath laid down in scripture, he revealed the great doctrines contained therein, in a gradual way; so that the dispensation of his providence towards them, was like the light of the morning, increasing to a perfect day: he first instructed them by various types and shadows, leading them into the knowledge of the gospel, which was afterwards to be more clearly revealed: he taught them, as they were able to bear it, like children growing in knowledge, till they arrive to a perfect manhood: he first gave them grounds to expect the blessings which he would bestow in after-ages, by the manifold predictions thereof; and afterwards glorified his faithfulness in their accomplishment.

3dly, He sometimes governed them in a more immediate way, and confirmed their faith, as was then necessary, by miracles; and also raised up prophets, as occasion served, whom he furnished, in an extraordinary way, for the service to which he called them, to lead his church into the knowledge of those truths, on which their faith was built.

And, to this we may add, that he gave them various other helps for their faith, by those common and ordinary means of grace, which they were favoured with, and which the gospel church now enjoys, and has ground to conclude that they will be continued until Christ’s second coming. Here we might take occasion to consider how the wisdom of God appears in furnishing his church with a gospel-ministry, and how the management thereof is adapted to the necessities of his people; in employing such about this work, who are duly qualified for it, assisting them in the discharge thereof, and succeeding their humble endeavours; and all this in such a way, as that the praise shall redound to himself, who builds his house, and bears the glory; but this we may have occasion to insist on in a following part of this work.^[58]

(5.) The wisdom of God appears in the method he takes to preserve, propagate, and build up his church in the world. Therefore,

1st, As his kingdom is not of this world, but of a spiritual, nature, so he hath ordered that it shall not be promoted by those methods of violence, or carnal policy, by which the secular interests of men are oft-times advanced. He has no where appointed 158that wars should be proclaimed to propagate the faith, or that persons should be forced to embrace it against their wills, or be listed under Christ’s banner, by bribery, or a prospect of worldly advantage; therefore all the success the gospel has had, which is worthy to be called success, has been such as is agreeable to the spirituality of Christ’s kingdom; thus his house is to be built, not by might, nor by power, but by his Spirit, Zech. iv. 6.

2dly, That the church should flourish under persecution, and those methods which its enemies take to ruin it, should be over-ruled, to its greater advantage; and that hereby shame and disappointment should attend every weapon that is formed against Sion, as being without success; and that the church should appear more eminently to be the care of God, when it meets with the most injurious treatment from men, is a plain proof of the glory of this attribute: and, on the other hand, that its flourishing state, as to outward, things, should not be always attended with the like marks or evidences of the divine favour, in what more immediately respects salvation, is an instance of the divine wisdom, as God hereby puts his people on setting the highest value on those things that are most excellent; and not to reckon themselves most happy in the enjoyment of the good things of this life, when they are destitute of his special presence with them.

3dly, The preserving the rising generation from the vile abominations that there are in the world, especially the seed of believers, and calling many of them by his grace, that so there may be a constant reserve of those, who may be added to his church, as others, who have served their generation, are called out of it, which is a necessary expedient for the preserving his interest in the world: in this the wisdom of God is eminently glorified, as well as his other perfections.

From what has been said concerning the wisdom of God, we may infer,

1. That none can be said to meditate aright on the works of God, such as creation, providence, or redemption, who do not behold and admire his manifold wisdom displayed therein, as well as his other perfections. As we conclude him a very unskilful observer of a curious picture or statue, who only takes notice of its dimensions in general, or the matter of which it is composed, without considering the symmetry and proportion of all the parts thereof, and those other excellencies, by which the artist has signalized his skill; so it is below a Christian to be able only to say, that there are such works done in the world, or to have a general idea of its being governed by providence, without having his thoughts suitably affected with the 159harmonious subserviency of things, and the design of all to set forth the glory of him, who is a God of infinite wisdom.

2. If we cannot understand the meaning of some particular dispensations of providence, so as to admire the wisdom of God therein, let us compare all the parts of providence together, and one will illustrate and add a beauty to another, as our Saviour says to Peter, What I do thou knowest not now, but thou shalt know hereafter, John xiii. 7. therefore let us compare the various dark dispensations, which the church of God is under at one time, with the glory that shall be put upon it at another.

3. From the displays of the wisdom of God in all his works, let us learn humility, under a sense of our own folly: thus the Psalmist takes occasion to express his low thoughts of mankind in general, and says, What is man, that thou art mindful of him? when he had been meditating on the glory of some other parts of his creation, which he calls, The work of his fingers, Psal. viii. 3, 4. that is, creatures, in which his wisdom is displayed in a very eminent degree. But, besides this, we may take occasion to have a humble sense of our own folly; that is, our defect of wisdom; since it is but a little of God that is known by us, and the wonderful effects of divine wisdom are known but in part by us, who dwell in houses of clay.

4. Let us subject our understandings to God, and have a high veneration for his word, in which his wisdom is displayed, which he has ordained, as the means whereby we may be made wise unto salvation; and whatever incomprehensible mysteries we find contained therein, let us not reject or despise them because we cannot comprehend them.

5. Since God is infinite in wisdom, let us seek wisdom of him, according to the apostle’s advice, If any of you lack wisdom, let him ask it of God, that giveth to all men liberally, and upbraideth not; and it shall be given him, James i. 5.

XII. God is most holy, or infinite in holiness, which is essential to him: thus he is often styled, The Holy One of Israel, Isa. i. 4. and this attribute is thrice repeated by the seraphim, who, with the utmost reverence and adoration, cried, one unto another, Holy, holy, holy, is the Lord of hosts, chap. vi. 3. And he is said to be holy, exclusively of all others, as this is a divine perfection, and as he is infinitely and independently so, O Lord, thou only art holy, Rev. xv. 4. and the reason of this is assigned, to wit, because he is the only God; holiness is his very nature and essence; There is none holy as the Lord, for there is none besides him, 1 Sam. ii. 2. In considering this divine perfection, we shall enquire,

1. What we are to understand by it. Holiness is that whereby he is infinitely opposite to every thing that tends to reflect 160dishonour, or reproach, on his divine perfections; and especially as he is infinitely opposite in his nature, will, and works, to all moral impurity; as his power is opposed to all natural weakness, his wisdom to the least defect of understanding or folly, so his holiness is opposed to all moral blemishes, or imperfections, which we call sin; so that it is not so much one single perfection, as the harmony of all his perfections, as they are opposed to sin; and therefore it is called, The beauty of the Lord, Psal. xxvii. 4. and when the Psalmist prays that the church may be made and dealt with as an holy people, he says, Let the beauty of the Lord our God be upon us, Psal. xc. 17. It is that which, if we may so express it, adds a lustre to all his other perfections; so that if he were not glorious in holiness, whatever else might be said of him, would tend rather to his dishonour than his glory, and the beauty of his perfections would be so sullied that they could not be called divine: as holiness is the brightest part of the image of God in man, without which nothing could be mentioned concerning him, but what turns to his reproach, his wisdom would deserve no better a name than that of subtilty, his power destructive and injurious, his zeal furious madness; so if we separate holiness from the divine nature, all other excellencies would be inglorious, because impure.

2. We proceed to consider the holiness of God, as glorified or demonstrated in various instances.

(1.) In his works. This perfection was as eminently displayed in the work of creation, especially that of angels and men, as his power, wisdom, and goodness; for he made them with a perfect rectitude of nature, without the least spot or propensity to sin, and with a power to retain it; so that there was no natural necessity laid on them to sin, which might infer God to be the author of it: and furthermore, as a moral expedient to prevent it, as well as to assert his own sovereignty, he gave them a law, which was holy, as well as just and good, and warned them of those dreadful consequences that would ensue on the violation thereof; as it would render them unholy, deprive them of his image, and consequently separate them from him, and render them the objects of his abhorrence; and, to this we may add, that his end in making all other things was, that his intelligent creatures might actively glorify him, and be induced to holiness.

(2.) This divine perfection appears likewise in the government of the world, and of the church, in all the dispensations of his providence, either in a way of judgment, or of mercy; therefore he shews his displeasure against nothing but sin, which is the only thing that renders creatures the objects of punishment, and all the blessings he bestows are a motive to 161holiness. As for his people, whom he hath the greatest regard to, they are described, as called to be saints, 1 Cor. i. 2. and it is said of the church of Israel, that it was holiness unto the Lord, Jer. ii. 3. and all his ordinances are holy, and to be engaged in with such a frame of spirit, as is agreeable thereunto: thus he says, I will be sanctified in them that come nigh me, Lev. x. 3. and holiness becometh his house for ever, Psal. xciii. 5. In like manner, we are to take an estimate of the success thereof, when, through the divine blessing accompanying them, they tend to promote internal holiness in those who are engaged therein, whereby they are distinguished from the rest of the world, and sanctified by his truth, John xvii. 17.

Object. It may be objected by some, that God’s suffering sin to enter into the world, which he might have prevented, was a reflection cast on his holiness.

Answ. It must be allowed, that God might have prevented the first entrance of sin into the world, by his immediate interposure, and so have kept man upright, as well as made him so; yet let it be considered, that he was not obliged to do this; and therefore might, without any reflection on his holiness, leave an innocent creature to the conduct of his own free-will, which might be tempted, but not forced, to sin, especially since he designed to over-rule the event hereof, for the setting forth the glory of all his perfections, and, in an eminent degree, that of his holiness; but this will more particularly be considered under some following answers.^[59]

From what has been said concerning the holiness of God, let us take occasion to behold and admire the beauty and glory thereof, in all the divine dispensations, as he can neither do, nor enjoin any thing but what sets forth his infinite purity; therefore,

1. As he cannot be the author of sin, so we must take heed that we do not advance any doctrines from whence this consequence may be inferred; this ought to be the standard by which they are to be tried, as we shall take occasion to observe in several instances, and think ourselves as much concerned to advance the glory of this perfection, as of any other: notwithstanding it is one thing for persons to militate against what appears to be a truth, by alleging this popular objection, that it is contrary to the holiness of God, and another thing to support the charge; this will be particularly considered, when such-like objections, brought against the doctrine of predestination, and several other doctrines, are answered in their proper place.

2. It is an excellency, beauty, and glory, in the Christian religion, which should make us more in love with it, that it leads 162to holiness, which was the image of God in man. All other religions have indulged, led to, or dispensed with many impurities, as may be observed in those of the Mahometans and Pagans; and the different religions, professed by them who are called Christians, are to be judged more or less valuable, and accordingly to be embraced or rejected, as they tend more or less to promote holiness. And here I cannot but observe, that it is a singular excellency of the Protestant religion above the Popish, that all its doctrines and precepts have a tendency thereunto; whereas the other admits of, dispenses with, and gives countenance to manifold impurities; as will appear, if we consider some of the doctrines held by them, which lead to licentiousness. As,

(1.) That some sins are, in their own nature, so small, that they do not deserve eternal punishment, and therefore that satisfaction is to be made for them, by undergoing some penances enjoined them by the priest; upon which condition, he gives them absolution, and so discharges them from any farther concern about them; which is certainly subversive of holiness, as well as contrary to scripture, which says, The wages of sin is death, Rom. vi. 23. the word of God knows no distinction between mortal and venial sins, especially in the sense which they give thereof.

(2.) The doctrine of indulgences and dispensations to sin, given forth at a certain rate. This was a great matter of offence to those who took occasion, for it, among other reasons, to separate from them in the beginning of the reformation, whereby they gave glory to the holiness of God, in expressing a just indignation against such vile practices. It is true the Papists allege, in defence thereof, that it is done in compassion to those, whose natural temper leads them, with impetuous violence, to those sins, which they dispense with; and that this is, in some respects, necessary, in as much as the temptations of some, arising from their condition in the world, are greater than what others are liable to. But none of these things will exempt a person from the guilt of sin, much less warrant the practice of those, who hereby encourage them to commit it.

(3.) Another doctrine maintained by them is, that the law of God, as conformed to human laws, respects only outward, or overt-acts, as they are generally called, and not the heart, or principle, from whence they proceed; and therefore that concupiscence, or the corruption of nature, which is the impure fountain, from whence all sins proceed, comes not under the cognisance of the divine law, nor exposes us to any degree of punishment; and that either because they suppose it unavoidable, or else because every sin is an act, and not a habit, the off-spring, or effect of lust, which, when (as they pervert the 163words of the apostle) it has conceived, brings forth sin; and sin, when it is finished, bringeth forth death, James i. 15. whereas the spring of defiled actions is, in reality, more corrupt and abominable than the actions themselves, how much soever actual sins may be supposed to be more scandalous and pernicious to the world, as they are more visible; if the fruit be corrupt, the tree that brings forth must be much more so; and though this is not so discernible by others, yet it is abhorred and punished by a jealous God, who searches the heart and the reins; therefore this doctrine is contrary to his holiness.

(4.) The merit of good works, and our justification thereby, is a reflection on this divine perfection; as it makes way for boasting, and is inconsistent with that humility, which is the main ingredient in holiness; and casts the highest reflection on Christ’s satisfaction, which is the greatest expedient for the setting forth the holiness of God, as it argues it not to have been absolutely necessary, and substitutes our imperfect works in the room thereof.

(5.) Another doctrine, which is contrary to the holiness of God, is that of purgatory, and prayers for the dead, which they are as tenacious of, as Demetrius, and his fellow-craftsmen, were of the image of Diana, at Ephesus, the destruction whereof would endanger their craft, Acts xix. 25, 27. so, if this doctrine should be disregarded, it would bring no small detriment to them. But that which renders it most abominable, is, that it extenuates the demerit of sin, and supposes it possible for others to do that for them by their prayers, which they neglected to do whilst they were alive, who, from this presumptuous supposition, did not see an absolute necessity of holiness to salvation. These, and many other doctrines, which might have been mentioned, cast the highest reflection on the holiness of God, and not only evince the justice and necessity of the reformation, but oblige, us to maintain the contrary doctrines.

If it be objected, by way of reprisal, that there are many doctrines, which we maintain, that lead to licentiousness, I hope we shall be able to exculpate ourselves; but this we reserve for its proper place, that we may avoid the repetition of things, which we shall be obliged to insist on elsewhere.

3. Let us not practically deny, or cast contempt on this divine perfection; which we may be said to do.

(1.) When we live without God in the world, as though we were under no obligation to holiness. The purity of the divine nature is proposed in scripture, not only as a motive, but, so far as conformity to it is possible, as an exemplar of holiness: and therefore we are exhorted to be holy, not only because he is holy, but as he is holy, 1 Pet. i. 15, 16. or so far as the image of God in man consists therein; therefore they who live without 164God in the world, being alienated from his life, viz. his holiness, and giving themselves over unto lasciviousness, to work all uncleanness with greediness, regard not the holiness of his nature or law. These sin presumptuously, and accordingly, are said to reproach the Lord, Numb. xv. 30. as though he was a God that had pleasure in wickedness; or if they conclude him to be infinitely offended with it, they regard not the consequence of being the objects of his displeasure, and fiery indignation.

(2.) Men reflect on the holiness of God when they complain of religion, as though it were too strict and severe a thing; a yoke that sits very uneasy upon them, which they resolve to keep at the greatest distance from, especially unless they may have some abatements made, or indulgence given, to live in the commission of some beloved lusts. These cannot bear a faithful reprover: thus Ahab hated Micaiah, because he did not prophesy good concerning him, but evil; and the people did not like to hear of the holiness of God; therefore they desire that the prophets would cause the Holy One of Israel to cease before them, Isa. xxx. 11. and to this we may add,

(3.) They do, in effect, deny or despise this attribute, who entertain an enmity or prejudice against holiness in others, whose conversation is not only blameless, but exemplary; such make use of the word saint, as a term of reproach, as though holiness were not only a worthless thing, but a blemish or disparagement to the nature of man, a stain on his character, and to be avoided by all who have any regard to their reputation, or, at least as though religion were no other than hypocrisy, and much more so, when it shines brightest in the conversation of those who esteem it their greatest ornament. What is this, but to spurn at the holiness of God, by endeavouring to bring that into contempt, which is his image and delight?

XIII. God is most just. This attribute differs but little from that of holiness, though sometimes they are thus distinguished; as holiness is the contrariety, or opposition of his nature to sin, justice is an eternal and visible display thereof; and, in particular, when God is said to be just, he is considered as the governor of the world; and therefore when he appears in the glory of his justice, he bears the character of a judge; accordingly it is said concerning him, Shall not the Judge of all the earth do right? Gen. xviii. 25. and he is said, without respect of persons, to judge according to every man’s work, 1 Pet. i. 17. Now the justice of God is sometimes taken for his faithfulness, which is a doing justice to his word; but this will be more particularly considered, when we speak of him as abundant in truth. But, according to the most common and known sense of the word, it is taken either for his disposing, or his distributive 165justice; the former is that whereby his holiness shines forth in all the dispensations of his providence, as all his ways are equal, of what kind soever they be; the latter, to wit, his distributive justice, consists either in rewarding or punishing, and so is styled either remunerative or vindictive; in these two respects, we shall more particularly consider this attribute.

1. The justice of God, as giving rewards to his creatures; this he may be said to do, without supposing the persons, who are the subjects thereof, to have done any thing by which they have merited them: we often find, in scripture, that the heavenly glory is set forth as a reward, Mat. x. 41, 42. and 1 Cor. iii. 14. and it is called, a crown of righteousness, which the Lord, the righteous judge, shall give at that day, 2 Tim. iv. 8. to wit, when he appears, in the glory of his justice, to judge the world in righteousness; and it is also said, that it is a righteous thing with God to recompense to his people who are troubled, rest, when the Lord shall be revealed from heaven, 2 Thess. i. 6. 7. But, for the understanding such like expressions, I humbly conceive, that they import the necessary and inseparable connexion that there is between grace wrought in us, and glory conferred upon us: it is called, indeed, a reward, or a crown of righteousness, to encourage us to duty; but, without supposing that, what we do has any thing meritorious in it. If we ourselves are less than the least of all God’s mercies, then the best actions put forth by us must be so, for the action cannot have more honour ascribed to it than the agent; or if, as our Saviour says, when we have done all, we must say, we are unprofitable servants, Luke xvii. 10. and that sincerely, and not in a way of compliment, as some Popish writers understand it, consistently with their doctrine of the merit of good works, we must conclude that it is a reward not of debt, but of grace; and therefore the word is taken in a less proper sense. It is not a bestowing a blessing purchased by us, but for us; Christ is the purchaser, we are the receivers; it is strictly and properly the reward of his merit, but, in its application, the gift of his grace.

2. There is his vindictive justice, whereby he punishes sin, as an injury offered to his divine perfections, an affront to his sovereignty, a reflection on his holiness, and a violation of his law, for which he demands satisfaction, and inflicts punishment, proportioned to the nature of the crime, which he continues to do, till satisfaction be given: this is called, his visiting iniquity, Deut. v. 9. or visiting for it, Jer. v. 9. and it is also called, his setting his face against a person, and cutting him off from amongst his people, Lev. xvii. 10. and when he does this, his wrath is compared to flames of fire; it is called, The fire of his jealousy, Zeph. i. 18. and they, who are the objects hereof, are 166said to fall into the hands of the living God, who is a consuming fire, Heb. x. 31. compared with chap. xii. 29.

But that we may farther consider how God glorifies this perfection, and thereby shews his infinite hatred of sin, we may observe,

(1.) An eminent instance thereof in his inflicting that punishment that was due to our sins, on the person of Christ our Surety. It was, indeed, the highest act of condescending grace that he was willing to be charged with, or to have the iniquity of his people laid upon him; but it was the greatest display of vindictive justice, that he was accordingly punished for it, as he is said to be made sin for us, who knew no sin, 2 Cor. v. 21. and accordingly God gives a commission to the sword of his justice, to awake and exert itself, in an uncommon manner, against him, the man his fellow, Zech. xiii. 7. In this instance, satisfaction is not only demanded, but fully given, in which it differs from all the other displays of vindictive justice; but of this, more will be considered under some following answers.^[60]

(2.) The vindictive justice of God punishes sin in the persons of finally impenitent sinners in hell, where a demand of satisfaction is perpetually made, but can never be given, which is the reason of the eternity of the punishment inflicted, which is called, everlasting destruction, from the presence of the Lord, and from the glory of his power, 2 Thes. i. 9. this we shall also have occasion to insist on more largely, under a following an answer.^[61]

In these two instances, punishment is taken in a strict and proper sense: but there is, indeed, another sense, in which many evils are inflicted for sins committed, which, though frequently called punishments, yet the word is taken in a less proper sense, to wit, when believers, who are justified upon the account of the satisfaction which Christ has given for their sins, are said to be punished for them; as when it is said, Thou, our God, hast punished us less than our iniquities deserve, Ezra ix. 13. and if his children forsake my law, and keep not my commandments, then will I visit their transgression with the rod, and their iniquity with stripes; nevertheless, my loving kindness will I not utterly take from him, Psal. lxxxix. 30-31. and the prophet, speaking of some, for whom God would execute judgment, and be favourable to them in the end, so that they should behold his righteousness; yet he represents them, as bearing the indignation of the Lord, because they had sinned against him, Micah vii. 9. And, as these evils are exceedingly afflictive, being oftentimes attended with a sad apprehension and fear of the wrath of God; so they are called 167punishments, because sin is the cause of them: yet they differ from punishment in its most proper sense, as but now mentioned, in that, though justice inflicts evils on them for sin, yet it doth not herein demand satisfaction, for that is supposed to have been given, inasmuch as they are considered as justified; and, to speak with reverence, it is not agreeable to the nature of justice to demand satisfaction twice. Nevertheless, it is one thing for God really to demand it, and another thing for believers to apprehend or conclude that such a demand is made; this they may often do, as questioning whether they are believers, or in a justified state: however, God’s design, in these afflictive dispensations, is to humble them greatly, and shew them the demerit of sin, whatever he determines shall be the consequence thereof.

Moreover, the persons, who are the subjects of this punishment, are considered not as enemies, but as children, and therefore the objects of his love, at the same time that his hand is heavy upon them; for which reason some have called them castigatory punishments, agreeably to what the apostle saith, Whom the Lord loveth he chasteneth; and that herein he dealeth with them as with sons, Heb. xii. 6, 7.

From what has been said, concerning the justice of God in rewarding or punishing, we may infer,

1. Since the heavenly blessedness is called a reward, to denote its connexion with grace and duty, let no one presumptuously expect one without the other: the crown is not to be put upon the head of any one, but him that runs the Christian race; and it is a certain truth, that without holiness no man shall see the Lord, chap. xii. 14.

And, on the other hand, as this is a reward of grace, founded on Christ’s purchase, let us take heed that we do not ascribe that to our performances, which is wholly founded on Christ’s merit. Let every thing that may be reckoned a spur to diligence, in the idea of a reward, be apprehended and improved by us, to quicken and excite us to duty; but whatever there is of praise and glory therein, let that be ascribed to Christ; so that when we consider the heavenly blessedness in this view, let us say, as the angels, together with that blessed company who are joined with them, are represented, speaking, Worthy is the Lamb that was slain, to receive power, riches, wisdom, and strength, and honour, and glory, and blessing, Rev. v. 12. It is the price that he paid which gives it the character of a reward and therefore the glory of it is to be ascribed to him.

2. From what has been said concerning the vindictive justice of God inflicting punishments on his enemies, let us learn 168the evil and heinous nature of sin, and so take warning thereby, that we may not expose ourselves to the same or like judgments. How deplorable is the condition of those, who have contracted a debt for which they can never satisfy! who are said, to drink of the wrath of the Almighty, which is poured out, without mixture, into the cup of his indignation, Job xxi. 20. compared with Rev. xiv. 10. This should induce us to fly from the wrath to come, and to make a right improvement of the price of redemption which was given by Christ, to deliver his people from it.

3. Believers, who are delivered from the vindictive justice of God, have the highest reason for thankfulness; and it is a very great encouragement to them, under all the afflictive evils, which they endure, that the most bitter ingredients are taken out of them. It is true, they are not in themselves joyous, but grievous; nevertheless, afterwards they yield the peaceable fruit of righteousness to them, who are exercised thereby, Heb. xii. 11. and let us not presume without ground, but give diligence, that we may conclude that these are the dispensations of a reconciled Father, who corrects with judgment not in anger, lest he should bring us to nothing, Jer. x. 24. It will afford great matter of comfort, if we can say, that he is, at the same time, a just God, and a Saviour, Isa. xlv. 21. and, as one observes, though he punishes for sin, yet it is not with the punishment of sin.

XIV. God is most merciful and gracious, long-suffering, and abundant in goodness, all which perfections are mentioned together in Exod. xxxiv. 7. and we shall first consider his goodness, which, in some respects, includes the other, though in others it is distinguished from them, as will be more particularly observed. This being one of his communicable perfections, we may conceive of it, by comparing it with that goodness which is in the creature, while we separate from it all the imperfections thereof, by which means we may arrive to some idea of it.

Therefore persons are denominated good, as having all those perfections that belong to their nature, which is the most large and extensive sense of goodness; or else it is taken in a moral sense, and so it consists in the rectitude of their nature, as we call a holy man a good man; or lastly, it is taken for one who is beneficent, or communicatively good, and so it is the same with benignity. Now to apply this to the goodness of God, it either includes in it all his perfections, or his holiness in particular, or else his being disposed to impart or communicate those blessings to his creatures, that they stand in need of, in 169which sense we are here to understand it as distinguished from his other perfections.

This goodness of God supposes that he has, in himself, an infinite and inexhaustible treasure of all blessedness, enough to fill all things, and to make his creatures completely happy. This he had from all eternity, before there was any object in which it might be displayed, or any act of power put forth to produce one. It is this the Psalmist intends, when he says, Psal. cxix. 68. Thou art good, and when he adds, thou doest good; as the former implies his being good in himself, the latter denotes his being so to his creatures.

Before we treat of this perfection in particular, we shall observe the difference that there is between goodness, mercy, grace, and patience, which, though they all are included in the divine benignity, and imply in them the communication of some favours that tend to the creatures advantage, as well as the glory of God, yet they may be distinguished with respect to the objects thereof: thus goodness considers its object, as indigent and destitute of all things, and so it communicates those blessings that it stands in need of. Mercy considers its object as miserable, therefore, though an innocent creature be the object of the divine bounty and goodness, it is only a fallen, miserable, and undone creature, that is an object of compassion. And grace is mercy displayed freely, therefore its object is considered not only as miserable, but unworthy; however, though the sinner’s misery, and worthiness of pity, may be distinguished, these two ideas cannot be separated, inasmuch as that which renders him miserable, denominates him at the same time guilty, since misery is inseparably connected with guilt, and no one is miserable as a creature, but as a sinner; therefore we are considered as unworthy of mercy, and so the objects of divine grace, which is mercy extended freely, to those who have rendered themselves unworthy of it. And patience, or long-suffering, is the suspending deserved fury, or the continuing to bestow undeserved favours, a lengthening out of our tranquillity; these attributes are to be considered in particular. And,

1. Of the goodness of God. As God was infinite in power from all eternity, before there was any display thereof, or act of omnipotency put forth; he was eternally good, before there was any communication of his bounty, or any creature, to which it might be imparted; so that the first display of this perfection was in giving being to all things, which were the objects of his bounty and goodness, as well as the effects of his power; and all the excellencies, or advantages, which one creature hath above another, are as so many streams flowing from 170this fountain, He giveth to all, life and breath, and all things, Acts xvii. 25.^[62]

2. The mercy of God, which considers its object as miserable, is illustrated by all those distressing circumstances, that render sinners the objects of compassion. Are all, by nature, bond-slaves to sin and Satan? It is mercy that sets them free, delivers them, who, through fear of death, were all their life-time subject to bondage, Heb. ii. 15. Are we all, by nature, dead in sin, unable to do what is spiritually good, alienated from the life of God? Was our condition miserable, as being without God in the world, and without hope: like the poor infant, mentioned by the prophet, cast out in the open field, to 171the loathing of our persons, whom no eye pitied? it was mercy that said to us, live, Ezek. xvi. 4, 5, 6. accordingly God is said to have remembered us in our low estate, for his mercy endureth for ever, Psal. cxxxvi. 23.

The mercy of God is either common or special; common mercy gives all the outward conveniencies of this life, which are bestowed without distinction; as he causes his sun to rise on the evil and the good, and sendeth rain on the just and on the unjust, Matth. v. 45. so it is said, his tender mercies are over all his works, Psal. cxlv. 9. but his special mercy is that which he bestows on, or has reserved for the heirs of salvation, which he communicates to them in a covenant way, in and through a Mediator; so the apostle speaks of God, as the Father of our Lord Jesus Christ, the Father of mercies, and the God of all comfort, 2 Cor. i. 3.

3. As God is said to be merciful, or to extend compassion to the miserable, so he doth this freely, and accordingly is said to be gracious; and as grace is free, so it is sovereign, and bestowed in a discriminating way; that is given to one which he denies to another, and only because it is his pleasure: thus says one of Christ’s disciples, Lord, how is it that thou wilt manifest thyself unto us, and not unto the world? John xiv. 22. And our Saviour himself glorifies God for the display of his grace, in such a way, when he says, I thank thee, O Father, Lord of heaven and earth, because thou hast hid these things from the wise and prudent, and hast revealed them unto babes; and considers this as the result of his sovereign will, when he adds, even so Father, for so it seemed good in thy sight, Matth. xi. 25, 26. Now the discriminating grace of God appears in several instances; as,

(1.) In that he should extend salvation to men, rather than to fallen angels; so our Saviour took not on him the nature of angels, but the seed of Abraham, because he designed to save the one, and to reserve the other, in chains, under darkness, unto the judgment of the great day, Heb. ii. 16. compared with Jude ver. 6. And among men, only some are made partakers of this invaluable blessing, which all were equally unworthy of; and their number is comparatively very small, therefore they are called a little flock, and the gate, through which they enter, is strait, and the way narrow that leads to life, and few there be that find it, Luke xii. 32. compared with Matth. vii. 13, 14. And there are many who make a considerable figure in the world, for riches, honours, great natural abilities, bestowed by common providence, that are destitute of special grace, while others, who are poor, and despised in the world, are called, and saved; the apostle observed it to be so in his day, when he says, not many mighty, not many noble, are called; 172but God hath chosen the foolish things of the world to confound the wise, and the weak things of the world to confound the things that are mighty, and base things of the world, and things which are despised hath God chosen, yea, things that are not, to bring to nought things that are, 1 Cor. i. 26, 27, 28.

(2.) In several things relating to the internal means, whereby he fits and disposes men for salvation: thus the work of conversion is an eminent instance of discriminating grace, for herein he breaks through, and overcomes, that reluctancy and opposition, which corrupt nature makes against it; subdues the enmity and rebellion that was in the heart of man, works a powerful change in the will, whereby he subjects it to himself, which work is contrary to the natural biass and inclination thereof; and that which renders this grace more illustrious, is, that many of those who are thus converted, were, before this, notorious sinners; some have been blasphemers, persecutors, and injurious, as the apostle says concerning himself before his conversion, and concludes himself to have been the chief of sinners; and tells us, how he shut up many of the saints in prison, and, when they were put to death, he gave his voice against them; punished them often in every synagogue, and compelled them to blaspheme, and, being exceedingly against them, persecuted them unto strange cities, 1 Tim. i. 13, 15. compared with Acts xxvi. 10, 11. But you will say, he was, in other respects, a moral man; therefore he gives an instance elsewhere of some who were far otherwise, whom he puts in mind of their having been fornicators, idolaters, adulterers, effeminate, abusers of themselves with mankind, thieves, covetous, drunkards, revilers, extortioners; such, says he, were some of you; but ye are washed, but ye are sanctified, but ye are justified. Moreover, the change wrought in the soul is unasked for, and so it may truly be said, God is found of them that sought him not; and undesired; for though unregenerate sinners desire to be delivered from misery, they are far from desiring to be delivered from sin, or to have repentance, faith, and holiness: if they pray for these blessings, it is in such a manner, that the Spirit of God hardly calls it prayer; for the Spirit of grace, and of supplications, by which alone we are enabled to pray in a right manner, is what accompanies or flows from conversion; if therefore God bestows this privilege on persons so unworthy of it, and so averse to it, it must certainly be an instance of sovereign and discriminating grace.

(3.) This will farther appear, if we consider how much they, who are the objects thereof, differ from what they were; or if we compare their present, with their former state. Once they were blind and ignorant of the ways of God, and going astray in crooked paths; the apostle speaks of this in the abstract, 173Ye were sometimes darkness, Eph. v. 8. and that the god of this world, had blinded the minds of some, lest the light of the glorious gospel of Christ should shine unto them, 2 Cor. iv. 4. but now they are made light in the Lord, and brought into the way of truth and peace. Their hearts were once impenitent, unrelenting, and inclined to sin, without remorse, or self-reflection; nothing could make an impression on them, as being past feeling, and giving themselves over to lasciviousness, to work all uncleanness with greediness, Eph. iv. 19. but now they are penitent, humble, relenting, and broken under a sense of sin, afraid of every thing that may be an occasion thereof, willing to be reproved for it, and desirous to be set at a greater distance from it. Once they were destitute of hope, or solid peace of conscience; but now they have hope and joy in believing, and are delivered from that bondage, which they were, before this, exposed to; such a happy turn is given to the frame of their spirits: and as to the external and relative change which is made in their state, there is no condemnation to them, as justified persons; and therefore they who, before this, were in the utmost distress, expecting nothing but hell and destruction, are enabled to lift up their heads with joy, experiencing the blessed fruits and effects of this grace in their own souls.

(4.) The discriminating grace of God farther appears, in that he bestows these saving blessings on his people, at such seasons, when they appear most suitable, and adapted to their condition; as he is a very present help in a time of trouble, when their straits and difficulties are greatest, then is his time to send relief; when sinners sometimes have wearied themselves in the greatness of their way, while seeking rest and happiness in other things below himself, and have met with nothing but disappointment therein; when they are brought to the utmost extremity, then he appears in their behalf. And so with respect to believers, when their comforts are at the lowest ebb, their hope almost degenerated into despair, their temptations most prevalent and afflicting, and they ready to sink under the weight that lies on their spirits, when, as the Psalmist says, their hearts are overwhelmed within them; then he leads them to the rock that is higher than they, Psal. lxi. 2. when they are even desolate and afflicted, and the troubles of their hearts are enlarged, then he brings them out of their distresses, Psal. xxv. 16, 17.

Thus the grace of God eminently appears, in what he bestows on his people; but if we look forward, and consider what he has prepared for them, or the hope that is laid up in heaven, then we may behold the most amazing displays of grace, in which they who shall be the happy objects thereof, will be a 174wonder to themselves, and will see more of the glory of it than can be now expressed in words; as the Psalmist says, in a way of admiration, Oh, how great is thy goodness, which thou hast laid up for them that fear thee; which thou hast wrought for them that trust in thee before the sons of men! Psal. xxx. 19.

Object. 1. If it be objected, that the afflictions, which God’s people are exposed to in this life, are inconsistent with the glory of his grace and mercy.

Answ. To this it may be replied, that afflictive providences are so far from being inconsistent with the glory of these perfections, that they tend to illustrate them the more. For since sin has rendered afflictions needful, as an expedient, to humble us for it, and also to prevent it for the future, so God designs our advantage thereby; and however grievous they are, yet since they are so over-ruled by him, as the apostle says, that they yield the peaceable fruit of righteousness unto them, who are exercised thereby, Heb. xii. 11. they are far from being inconsistent with the mercy and grace of God.

And this will farther appear, if we consider that these outward afflictions are often attended with inward supports, and spiritual comforts; so that, as the apostle says concerning himself, as the sufferings of Christ abound in them, their consolations abound by him, 2 Cor. i. 5. or as the outward man perishes, the inward man is renewed day by day, chap. iv. 16. it was nothing but this could make him say, I take pleasure in infirmities, in reproaches, in necessities, in persecutions, in distresses for Christ’s sake, for when I am weak, then am I strong, chap. xii. 10.

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 according 175to 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 people a new heart, and put his Spirit within them, and cause them to walk in his statutes, he tells them, that they should remember 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, that for 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, but cause 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. 176This 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 a restraining his wrath, Psal. lxxvi. 10. and a refraining himself, and holding his peace, or keeping 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 is weary 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 word forbearance; 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, 177from 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 to lead those, 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’s day, or the time of his visitation, in which it ought to be his highest concern to 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, to wait 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, 178that 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, that he 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 up 179deliverers; 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 thereby judged 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 gave space 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, that their 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 may withdraw 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 calls cleanness of teeth in all their cities, and afterwards some 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 the 180light 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 God hath 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, that God 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. and 181when 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 that their 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, that he is 182angry with the wicked every day, and that his soul hateth them, is there any reason to suppose the contrary? or if he has threatened that he will rain upon them snares, fire and brimstone, and an horrible tempest, which shall be the portion of their cup, and that because, as the 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 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 183as 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 184earth 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 185wear 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 186to 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 187said, 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.