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as I live, all the earth shall be filled with the glory of the Lord, that is, with the report of the glory of his vindictive justice, which should be spread far and near; and then he threatens them that they should not see the land of Canaan, viz. those who murmured against him; so that vindictive justice had its demands fulfilled in one respect, while patience was glorified in the other; on which occasion the Psalmist says, Psal. xcix. 8. Thou answeredst them, O Lord, namely, Moses's prayer for them, but now mentioned, Thou wast a God that forgavest them, though thou tookest vengeance of their inventions.

Secondly, Consider the vindictive justice of God, as tending to secure his rights, as the governor of the world, and being ready to take vengeance for sin, which attempts to controul 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

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

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

2dly, Let us take heed that we do not abuse this divine perfection; it is a crime to abuse the mercy of God in the smallest instances thereof, but much more to slight and contemn the riches of his forbearance, or mercy, extended to so great a length, as it has been to most of us; and this is done,

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

2. By those who take occasion from hence to sin presumptuously; and because he not only delays to punish, but, at the same time, expresses his willingness to receive returning sinners, at what time soever they truly repent, take occasion to persist in their rebellion, concluding that it is time enough to submit to him; which is not only to abuse, but, as it were, to

wear out his patience, and provoke his indignation, like them, of whom it is said, that because sentence against an evil work is not executed speedily, therefore the heart of the sons of men is fully set in them to do evil, Eccl. viii. 11. But you will say, these are uncommon degrees of wickedness, which only the vilest part of mankind are chargeable with; therefore let us add,

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

Now that we may be duly sensible of this sin, together with the consequences thereof, let us consider; that this argues the highest ingratitude, and that more especially, in a professing people; therefore the apostle, reproving the Jews for this sin, puts a very great emphasis on every word, when he says, Or despisest thou the riches of his goodness, and forbearance, and long-suffering? Rom. ii. 4. Let us also consider, that the consequence thereof is very destructive, inasmuch as this is the only opportunity that will be afforded to seek after those things that relate to our eternal welfare. What stress does the apostle lay on the word now, which is twice repeated, as well as the word behold, which is a note of attention, implying, that he had something remarkable to communicate, when he says, Behold, now is the accepted time; behold, now is the day of salvation, 2 Cor. vi. 2. And to this we may add, which is a very awakening consideration, that the abuse of God's patience will exposé 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, Amòs 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 reVOL. I.

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lief 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 tes timony, 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, eold and heat, summer and

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