25. The third appellation given to God by the prophet is, that he is patient, or slow to anger. He is not easily moved to wrath; he suffers many provocations offered him, and gives time for repentance and conversion. All which he has abundantly evidenced by many real demonstrations, powerful enough to convince us, that even in God himself, “Love beareth all things, endureth all things” (1 Cor. 13:7), even as parents bear with their children. To this purpose says St. Peter, “The Lord is long suffering to usward, not willing that any should perish, but that all should come to repentance.” 2 Pet. 3:9. And again, “Account that the long-suffering of our Lord is salvation.” 2 Pet. 3:15. And Paul wishes, that “the goodness of God may lead us to repentance.” Rom. 2:4. To this long-suffering of God it was entirely due, that he granted the old world a hundred and twenty years in which to repent; bearing all that time with their provocations, and waiting for repentance. Gen. 6:3. And O! how much time hath he given us to repent in, and to work out our salvation! But this divine grace is abused by those who only grow more wanton by mercies, and “turn even the grace of God itself into lasciviousness.” Jude, ver. 4. But by this they only hasten their ruin, and render more grievous the punishment which they deserve. If one, and then another of these many and provoking affronts, with which men offend an omnipotent God, were daily put upon a mere mortal, nothing certainly could be expected but the utmost severity of his resentment. How inconceivably great then must be the patience of God, who not only pardons offences so numerous and so heinous, but also returns all manner of kindness to the offender himself. O! that the inconceivable patience of the Lord might inspire us with a hatred of sin, and lead us all to repentance!
26. Fourthly, God is represented to be of great kindness; so great indeed, that no sin, how great soever, can surpass it. For as God is essentially and wholly good, so is he desirous to communicate himself wholly to men, provided they be willing to receive and admit him. Yea, by his nature he can be and do nothing but good. He takes a pleasure therein, and “rejoiceth over us to do us good.” Jer. 32:41. His mercy is as great as himself, that is, infinite. It extends to all mankind. “Thy mercy, O Lord, is in the heavens.” Ps. 36:5. “As the heaven is high above the earth, so great is his mercy toward them that fear him.” Ps. 103:11. And we read in the Lamentations: “It is of the Lord's mercies that we are not consumed, because his compassions fail not: they are new every morning: great is thy faithfulness.” Lam. 3:22. See, therefore, O man! that a goodness so inexpressible be no longer abused, but that it animate thee to sincere repentance.
27. And lastly, the prophet says of the Lord, “It repenteth him of the evil.” This is as if he would say: “It is the nature of God, to punish with reluctance; and when he is even constrained thereto, it is not for our destruction, but salvation, that we be not condemned with the world.” 1 Cor. 11:32. He then doth “his strange [pg 201] work” (of punishment), that he may bring to pass his own work (of mercy). Isa. 28:21. Thus he repented of the evil he had designed against Nineveh. Jonah 3:10. And, therefore, “it is good, that a man should both hope, and quietly wait for the salvation of the Lord. For the Lord will not cast off for ever: but though he cause grief, yet will he have compassion according to the multitude of his mercies. For he doth not afflict willingly, nor grieve the children of men.” Lam. 3:26, 31-33. Therefore, repent of thy sins.
28. For as soon as thou repentest of sin, and supplicatest the Lord in true faith, God will also repent of the punishment he intended to inflict. The words of the Lord to Jonah are very memorable: “Doest thou well to be angry for the gourd? Thou hast had pity on the gourd, for the which thou hast not labored, neither madest it grow, which came up in a night, and perished in a night: and should not I spare Nineveh, that great city, wherein are more than six score thousand persons?” Jonah 4:9-11. This boundless mercy is still the same even at this day, and will continue so forever to penitent and returning sinners. Go, therefore, O man, and let this overflowing mercy of God lead thee to repentance!
Chapter X.
The Four Properties Of True Repentance.
I have eaten ashes like bread, and mingled my drink with weeping, because of thine indignation and thy wrath: for thou hast lifted me up, and cast me down. My days are like a shadow that declineth; and I am withered like grass. But thou, O Lord, shalt endure for ever, and thy remembrance unto all generations.—Ps. 102:9, etc.
In these words four properties of true repentance are enjoined on a sinner. The first is, to account himself unworthy of all the mercies of God. This is contained in these words: “I have eaten ashes like bread, and mingled my drink with weeping:” that is, There is nothing I can take any more delight in, and I account myself unworthy of any good or delicious fare. This, however pleasing it may be to the palate of others, is not more savory to me than mere ashes.—The same regard to our own unworthiness is thus inculcated by the Lord: “If any man will come after me, let him deny himself, and take up his cross daily, and follow me.” Luke 9:23. And, “If any man come to me, and hate not his own life, he cannot be my disciple.” Luke 14:26. Herein is expressed a threefold reference which a true Christian ought to have to his own unworthiness.
2. (a) First then, he is commanded to deny himself: that is, to die to self-will, to self-love, and self-honor, esteeming himself utterly unworthy of any of the benefits conferred by God on other men; or judging himself not “worthy of the least of all the mercies” of God (Gen. 32:10); and [pg 202] reputing himself the most inconsiderable, not only of all men, but even of all other creatures; after the words of the Psalm: “I am a worm, and no man.” Ps. 22:6. In this manner, for a man to despise himself, is truly to deny himself.