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LECTURE XXIV.1313   Preached December the 11th, 1691.

And having thus demonstrated the divine goodness, my design is to vindicate it. And that is, indeed, of so great importance, that I cannot think it fit to leave off from this subject without placing some endeavour that way. It is of the greatest consequence to us, in all the world, to have our souls habitually possessed with a believing, admiring sense of the goodness of God. We should therefore watch with greater jealousy over 115our souls, in no one point more than this, lest any thought should arise, or lest any injection should fix and have place in our souls, that should any way tend to infer with us a diminution of the goodness of God, that the glory of it should be sullied in our eyes, or that it should be obscured or darkened in any kind: for how much may a thought do of prejudice to that genuine, holy, spiritual affection that should be working back again in ourselves towards a good God? How may that affection be stifled by a thought, if it be not duly and seasonably obviated!

And indeed, there are but these two great objections that can, with any plausibleness, offer themselves against the goodness of God; partly, the eternal miseries that do befal the greater part of mankind; and partly, the temporal calamities that do befal the better part. These two ways, men may object to themselves against the divine goodness, wherein God is here represented as so perfect, that the most should miserably perish, and the best should undergo many hard and grievous things, even in this world. Both these, we shall take into consideration, that so, this most necessary part of the idea of the divine perfections may obtain, without any kind of obstruction or objection lying against it in our minds or hearts; so as we may yield ourselves to be entirely swallowed up of the divine goodness.

The former of these is more frequent. And to shew how little pretence there can be from thence, how little colour of objection against the divine goodness, I shall lay before you these many considerations:

1. That no such goodness can be as a perfection in God, that shall exclude or diminish any of his other perfections. No such goodness can belong to the nature of God, as any perfection due to it, that shall be exclusive or diminishing of any other perfection. You should not praise a man, but reproach him, if you should give this of him as his character, that he is so very goodnatured, as never to make any difference between civilities and affronts.

2. Punitive justice is most certainly a perfection belonging to the nature of God, both as he is a Being universally perfect, and as he is the Ruler of the world, to be exercised in such cases, wherein there is occasion it should have place. This is plain in itself, punitive justice to be exercised where it ought to have place, it is a perfection belonging to the nature of God as he is a Being of universal perfection, and the Ruler of the world: as indeed, the Original Being, the First of beings must include all perfection eminently in itself. For there is 116no perfection that is not somewhat, and there is no something that can come from nothing, and therefore, the First Being must have all perfection in it. And if this be a perfection, (as every man’s judgment will tell him it is,) that is, punitive justive, to be exercised upon proper occasions, it cannot but have place in the Divine Nature, as he is a Being of universal perfection, and as it necessarily belongs to him, supposing a world, to be the Governor of it. It could be from no other but him; and therefore, can be under no government but his.

3. There can be no place for the exercise of punitive justice, but in reference to creatures governable by a law. Punitive justice can never have place, but towards such creatures as do admit of being governed by a law. Punishment is, properly, nothing else but due animadversion upon an offender against the law to which, he is obliged, and which he is put under. This also is plain in itself, and only leads to what I add further,

4. That no creature can be capable of government by a law, but such a one as is endowed with the natural faculties of an understanding and a will. There is no place for a legal government, and so nor, consequently, for the exercise of punitive justice, but toward a creature that is endowed with the natural faculties of an understanding and will, supposing that such a creature be guilty of violating the laws by which he ought to be governed.

5. It can be no reflection upon the nature of God to have made such a creature as man. For that which is the very first instance of divine goodness, it would be very strange that that should be a reflection upon it, cloud it, or obscure it. It evidenceth it most highly, that when it was in the choice of God, and a thing merely depending upon his pleasure, to make such a sort and order of creatures stand up out of nothing into being. This is, I say, the first evidence of his goodness, and speaks nothing to the disparagement of it: “for thy pleasure all things are and were created.” And that which ought, from the very reason of the thing, to be matter of highest and most grateful acknowledgment and adoration, must thereupon, necessarily, be an instance of goodness in him to whom such grateful acknowledgments are due, and by whom they are claimed. And it is a saying that carries its own light and reason in it, of that ancient, that “If I were capable (saith he) of making an intelligent creature stand up out of nothing, with a present power of using and understanding, the first thing I should expect from him should be, that he fall down and worship me, and 117make acknowledgment to me, for having been the author of being, and of such a being to him.” And then, for the kind of this being which divine goodness hath allotted to it, it makes it a high instance of his goodness itself. So far is it from being a diminution to it, that is, that he hath given us such a sort of being that is merely imitative and resembling of his own, wherein could there have been a greater signification of kindness and goodness, than to form a creature after his own image, with a spiritual, intelligent nature like his own? And,

6. The things that render any creature capable of felicity, do also render it capable of government by a law: that is, reason and will, an intellective and elective faculty; these make a people capable of government by a law, and make them capable of felicity too. As hath been told you, if man had not had a nature endowed with an understanding and a will, he could have been no capable subject of being governed by a law: but then, if he had been destitute of such faculties as these, he could not have been capable of felicity neither. If he had not understanding to apprehend wherein it lies, and a will to unite with it, choose it, and take solace in it, he would be incapable of being a happy creature. And what! Can it be any argument against the divine goodness that he hath made man with such a nature as renders him capable of felicity? If he were not capable of government, he could not be capable of felicity; the same things making him capable of the one, and of the other.

7. It must have been a very great blemish upon the divine government, if creatures capable of government by law, should generally offend against the most righteous and equal ones, (as his laws cannot but be,) and there should be no course taken for the punishing of such transgressors. This must be a manifest blemish upon a government. Suppose we, in any government whatsoever that there should be any such edict and proclamation published, that let the subjects under such a government do what they please, no man shall be animadverted upon, all shall do what is good in their own eyes, and no one be ever called to any account; would this be a commendation of a government? Such a thing is altogether insupposable in the ad ministration of the best and most excellent government that ever was, or ever can be. Consider it in the whole course of it, not the temporal administration abstractly, from the future state of things, but the course and the end of it altogether; and it must finally appear the best and most perfect and excellent government that ever was, or ever can be. But how insupposable is it, (I say) that the best and most perfect government, 118should ever be liable to such a blemish as this, that let men be never so wicked, it shall fare as well with them as if they were never so dutiful and obedient. The thing speaks itself, and Scripture speaks it, but it speaks not as a notion which it suggests anew, but only that which it takes up and observes, as a thing common to men before. “Shall not the Judge of all the world do right?” And see, what immediately precedes, “Wilt thou destroy the righteous with the wicked? That be far from thee; Shall not the Judge of all the world do right?” Gen. xviii. 23, 25. Supposing this as a great fundamental, a principle that did always shine with its own light, and that did evidence itself, that it must belong to the Judge of all the earth to do right: and so put a difference between the righteous and the wicked, that they are not to fare all alike. And again,

8. The very nature of the law, that was original and natural to man, is itself a high evidence and instance of divine goodness. The law of nature, that law (I say) which was original and natural to man, and so inwrought into himself at first, that he was even constituted as a law to himself, because that that was enjoined in it summarily, did carry his own reason in it, had in itself, recommending evidence to that conscience wherewith he was created, that God did rule upon those terms that he was to rule himself upon; and so must judge him upon such terms, as upon which he must judge himself. For do but consider, how this law is afterwards sum med up, all in one word, love. This was the fulfilling of the law, the loving of God above all: the most equal thing in all the world, that the highest and best love should be placed upon the highest and best good. This was that which his law required, that we should love the Lord our God, with all our heart, and with all our soul, and with all our might. Our Saviour gives this, as the summary and principal part of the law that was natural and original to man: and then, the second part is like the former, loving our neighbour as ourselves. How greatly evidential was this divine goodness, that when he had made a creature capable of government by a law, he should give him such a law as this, and impress it upon his mind, so as it might be said, God was not more to govern him by it, than he was to govern himself: and so finally was to judge him, by it, as he must needs judge himself! “He hath shewn thee, O man, what is good; and what doth the Lord require of thee, but to do justly, and to love mercy, and to walk humbly with thy God?” Micah vi. 8. Walk in that dutiful subjection to God, which must be the necessary and easy product of supreme and sovereign love to him: and then, carry it justly and 119mercifully towards men. And, certainly, that must needs be an instance and evidence of the greatest goodness in God, that should be the cause of the greatest good in man. Now, do but suppose the world conformed to this law of God, in these two most noble and constituent parts of it; that is, that all the inhabitants of this world did live in the continual love of God, adoring him most gratefully as the great Author of their being, and in a universal and mutual love to one another, each man seeking another’s felicity as his own, and having no more design of hurt or mischief against another than he hath against his own life, his own heart; what a happy world were this! And that which tends to happiness, must be from goodness: nothing is plainer. Now, when so admirable a law as this, every part agreeing with the whole, no branch but what is naturally included in this summary, this compendium; I say, when such a law as this was given to men, it is most natural to add, that the same goodness that did enjoin upon man such a law, must also adjoin a penalty to it, a threatening or due punishment for the violation of it; otherwise, the divine government had been ludicrous, if there should have been such a law which is without annexing any penalty. And the better the law, and more unexceptionable, the more clearly righteous and equal is a very severe penalty to be annexed to it: and the annexing it thereunto, is not only what divine goodness must allow, and doth allow, but what it did require. This was a thing not only consistent with divine goodness, but the effect of it, that there should be such intermination added unto such a law. For, if the adding of that sanction to the law, was the aptest means to procure the continual obedience of it, and the Jaw itself had a tendency to the good of the community for whom it was made, then the very addition of the sanction or threatening to the precept of the law, must not only consist with the goodness of it, but proceed from it. Any prince that cloth really study the welfare of the governed community, must be understood to adjoin due and proper penalties to good laws, for the good of the people to be governed by them: that the awe of the adjoined threatening may procure obedience, and that obedience, felicity to them that are so governed; so as that such a law being once made, goodness did not only admit of it, but did require that there should be a penalty annexed to it, to enforce obedience. And again,

9, It was never to be expected, that when God made such a creature, he should create him in that which was to be his final state. It could never be looked for from the divine goodness, that making such a creature as man, he should settle him in 120a final, good and happy estate the first day he made him. It can be no way inconsistent with the goodness of God, that having made such a creature as man, he should order him a state of trial, of probation, through which he was to pass into that state which was to be final, and perpetually felicitating. For a final state is a state of retribution, a state of reward. The Scripture so speaks of it, frequently, as you cannot but know. Now I beseech you, what was it to be the reward of? It must be the reward of a foregoing obedience. And therefore, it could never have been expected from the divine goodness, that when God first made man, he should have made it impossible for him ever to have offended: or when he made any intelligent creature that he should have made it so. Those two great orders of intelligent creatures, angels and men, it is plain enough God made neither of them incapable of offending. And it was not reasonable to expect that he should. But as to ourselves, (for we are more obliged to mind our own concernments,) this is the account we have given us, (Eccles. vii. 29.) “God made man upright; but he hath sought out many inventions.” God made him upright, put him into a good state, if he would have liked it, but he must needs fall to his own inventions, to mend it, and try if he could not make to himself a better state than God had made for him. It was never to be expected from the divine goodness, that he should, by almighty, extra ordinary power, have prevented this. For the creature that was designed to be rewarded with eternal felicity, for a present temporal obedience, he must be left to the trial of his ingenuity and dutifulness towards his bountiful Creator. Otherwise, there would have been no place, no room for reward. And if there had been no place for punishment, in case of disobedience, there could have been no place of reward, in case of obedience and duty. Therefore, I add hereupon,

10. That inasmuch as it was necessary there should be such a law, and the threatening annexed to it, or punishment proportionable to any offence committed against it, the execution, according to the tenour of the threatening, became accordingly and consequently necessary, supposing once the violation of such a law. I speak of that law which was natural and original to man; for that little instance of obedience wherein God did put man at first upon, there could not have been transgression in that, without it had been a violating of the most natural law, in the most noble and essential part of it. Now, if a threatening were necessary to be annexed to a law, the execution of it, in case of a violation of that law, was consequently necessary; yea, and if the threatening did immediately proceed 121from divine goodness, the execution of the threatening must immediately proceed from it; but not without the intervention of the divine veracity. The goodness of God did lead him to add a due and proportionable threatening to his law: and this law being violated and broken, so as that the threatened punishment became due, it must be executed. That which was ordained from the divine goodness, it comes to be the immediate effects of divine justice, which is not contrary to goodness: it is only in our conception diverse, but far from being contrary. If there had not been such a constitution, the divine goodness had not shone forth with that lustre and evidence that now it doth. And there being such a constitution, his truth and legal justice oblige him, in some way or other, to keep to it, either in kind or equivalency: he must do himself and his own law that right, as to preserve the honour, reputation and dignity of it, and of his own government concerned therein. Therefore, the execution of such a law, by inflicting the incurred penalty one way or other was necessarily and unavoidably consequent: so necessary, that one attribute could not in this case have had its sole exercise without injury to some other, which our first consideration was directed against. But then I yet further add,

11. That whatsoever penalty comes to be inflicted upon unreconcileable sinners, in the final and eternal estate, it must be acknowledged that much of divine goodness was exercised and demonstrated towards them before. Suppose an offending creature whose heart was implacable towards God, and so violently addicted to sensual lusts, that he had the authority of his Maker in continual contempt; and his whole life was a defiance to the authority of his justice and government, and the goodness and kindness of the offers he hath made to him; suppose (I say) such a creature incurs never so severe a penalty, he cannot but acknowledge that much of the divine goodness had its exercise and demonstration towards him before. For otherwise, what room or place were there for that expostulation of the apostle, even with them whom he supposeth finally to fall under wrath in the day of God’s wrath, and revelation of his righteous judgment; “Despisest thou the riches of his goodness, and long-suffering, and forbearance? not knowing that the goodness of God should lead thee to repentance?” Despisest thou his goodness! This same despising had no object, if there had been no exercise of goodness towards such a one before: and it would suppose this expostulation to be a great impertinency. Despise goodness; it were to despise nothing, if there had been no goodness, and so there could have been 122no such thing as despising: the thing the apostle chargeth upon such a one; for there can be no act where there is no object. There could he no goodness to be despised, if there had not been the exercise of goodness towards such a one in a former state. Therefore, I add,

12. That the general and special goodness of God are things no way inconsistent with one another. These two things do very fairly accord, God’s general goodness towards all, and his special goodness towards some. And it argues a very great debility of mind, and shortness of discourse, when any do set these against one another, as if special goodness must destroy the notion of general goodness, or as if general goodness must destroy the notion of special. The matter would be more easily apprehensible, if we would bring it to a case relating to a human government, and suppose the best that is supposable in this world. Would you suppose that the clemency, kindness and goodness of the best prince that ever was (or of whom you can form any idea in your own minds) must oblige him to deal alike with all his subjects, that is, that all persons that are of equal parts, of equal understandings, must be equally prefer red, equally dignified? Would the goodness of any prince oblige him to this, that if he find a necessity to have some persons of good parts and understanding to be of a privy council to him, that he must have all to be of that privy council that are of as good parts as they? And shall such a prince not be thought to be good, or his government not to be equal, unless it were so? The best idea that we can form of any government is, that things be equally carried towards all, and yet special favour be towards objects that are not altogether incompetent, at the choice of the ruler. This is the best idea we can form. Bring then the matter to the divine government; we must distinguish between matters of right and matters of favour. For matters of right, we are to expect from it, that God do right to all men universally without exception; but for matters of mere favour, in reference whereunto he is not so much as a debtor by promise; (and he can be a debtor to none by nature) he can owe nothing to his creature. It is possible for a subject in a human government to oblige his ruler, but no creature can oblige God. A subject in a human government may really deserve favour and kindness at the hands of his rulers, for he can benefit them, it is in his power to profit them, they can really be the better for him; but God can be the better for none of us; therefore, he can be a debtor to none but by promise; we are therefore only to expect from the divine goodness, that where he hath promised, there he will be as 123good as his word; but for unpromised favour, to which the creature can have no title, that there he do dispense arbitrarily as seemeth good to him. And therefore, upon this ground his general goodness towards all, and special goodness towards some, are no inconsistencies one with another. And if he do generally shew that goodness in the course of his dispensations, to all his creatures, and especially to all the children of men, that every one that considers must acknowledge, then it is no detraction from the goodness that he doth shew to all, that he doth somewhat more of mere special favour for others, yea, though it be never so much, or though it be never so greatly more. There is no cause or pretence why any man’s eye should be evil because his is good. For free and unpromised favours, (and all are unmerited, but such as are not only unmerited but unpromised too,) that he dispense out these arbitrarily, is certainly no repugnancy to the highest and most perfect goodness. I further add,

13. That instances of the general goodness of God towards men are most numerous and undeniable. For besides, that he hath given them being, (when it was in his choice and pleasure whether he would or no,) here he entertains them in a world, to the making whereof, none of them did ever contribute any thing; he watches over them by an indulgent providence, supplies them with breath every moment; keeps off, for an appointed time, destructive evils, affords them out of that common bounty of his, the good things that are necessary for the continuance and comfort of life. How rich is this earth in its productions for offending creatures! I cannot but think of it, many times, with wonder, that considering that this inferior part of God’s creation so soon after it was made, fell under his just displeasure and righteous curse, there yet should be so great variety of productions, every where in this earth, for the entertainment of rebels, or those that for the most part never give thanks for what they enjoy, never look up, although they have a capacity and disposition in their nature (originally) so to do, to adore, to pay reverence to the first and eternal Being. That which some think to be more the difference of a man from a brute than reason is, a natural religion, which some take a great deal of pains with themselves to erase and tear by the roots out of their own souls. Let us consider that which the text refers to, “Love your enemies, bless them that curse you, do good to them that despitefully use you, and persecute you, that you may be the children of your Father, who doth good to the evil and the good, makes his sun to shine and his rain to fall on one and the other;” do so, that you may represent your Father; 124herein lies his perfection. This whole earth that men fill with their wickedness, he fills with his goodness, “The whole earth is full of the goodness of the Lord,” Psalm xxxiii. 5. “The Lord is good to all; and his tender mercies are over all his works.” Psalm cxlv. 9. “He hath not left himself without witness, in that he doeth good, and gives fruitful seasons, and, fills men’s hearts with food and gladness.” Acts xiv. 17. And I further add,

14. That even those instances of divine goodness that are of an inferior kind, have a tendency and aptitude in them to make way for the exercise of his goodness to them, in a higher and nobler kind. The goodness which God exerciseth towards men in the concernments of this natural life of theirs, they have a tendency and aptitude to affect their minds, and to be get good impressions there, and to make them consider and bethink themselves, “Whence is all this? and how comes it to pass that such provision should be made for one, and for creatures generally, of that order to which I belong?” This is the tendency, even of external mercies. Whereupon, it is spoken of with such resentment, “They say unto God, Depart from us, we desire not the knowledge of thy ways—yet he filled their houses with good things: but the counsel of the wicked be far from me,” Job xxi. 14, 15. And the same, you have resumed afterwards, in the next chapter, implying that the tendency of things did run quite otherwise; that is, to allure and draw the minds and hearts of men towards God; and make them consider and bethink themselves, and say, Why should we not covet to know our great Benefactor, and him from whom all our good comes? But they say unto him “Depart from us, we desire not the knowledge of thy ways:”—“though he filled their houses with good things;” and therefore, is there such a resentment afterwards expressed: “but the counsel of the wicked be far from me;” representing them as a monstrous sort of creatures, a sort of prodigies in the world, that there should be such a disaffection in rebellious and obdurate hearts against the Author of all goodness and kindness and mercy, that is in so continued a course exercised towards them. The counsel of the wicked be far from me; as if any serious and considering man must, and ought to be startled and affrighted at beholding such a spectacle as this, a reasonable, intelligent soul shunning and fleeing away from him who is daily loading it with his benefits, and seeking, by kindness and goodness, to insinuate himself into it, and so make room and place for himself, in the love and kindness of such a one. But that these Dispensations have this tendency in them, the Scripture is full 125of it; “Knowest thou not that the goodness of God leadeth thee to repentance?” hath a leadingness thereto, in that mentioned Rom. ii. 4. “And count, (saith the apostle Peter in his 2 Epis. ch iii. 15.) that the long suffering of the Lord is salvation:” (he would not have us make a false count, I hope:) reckon that he is aiming at the saving of your souls, while he is doing good to you in external respects. If lie feed you with bread, if he feed you with breath day by day, and moment by moment, what is it for? Is it only to support such a despicable thing as this frail body of yours is, which must shortly be come a carcass? Is that the utmost of his design? No, he is leading thee to repentance, and would have thee account that both his bounty and his patience towards thee have salvation in design. Count the long-suffering of the Lord is salvation, that is, it is the design of the thing; it is that which the thing itself doth naturally aim at, and lead unto. And hereupon, we are told, in that. Acts xiv. 16, 17, l8. that God aimed at the turning men from the vanities that their hearts did doat on as the objects of their worship, to the living God; he did aim at this in giving them fruitful seasons, as you may see, if you take notice of the connexion between the 15 and 17 verses of that chapter. So, Acts 17, he gives them being, breath and all things, that they might seek after him who is not far from every one of us; in whom we live and move and have our being, And then,

15. Lastly; The terms upon which he offers peace and pardon and eternal life to offending creatures are the highest proofs and evidences imaginable, of the wonderful goodness of God, notwithstanding that so great multitudes do, finally, refuse them and perish. And to this purpose, it should be considered, that the apostle speaks of this as matter of transport more than doubt, and that it did need more to be admired than evinced. “God so loved the world that he gave his only be gotten Son, that whosoever believeth in him, should not perish but have everlasting life.” John iii. 16. The silence that is there used is more speaking than any speech could be. He so loved the world, at so stupendous a rate. It is a very speaking silence that he doth not tell us how great that love is; he leaves us to understand it to be altogether inexpressible, that he should give his only Son. that whosoever believeth in him, should not perish—and whereas, men have an impotency to the exercise of that faith that is requisite to their attaining salvation, what is that impotency? It stands only in an affected blindness and obduracy of will; that which they call moral impotency. Now moral impotency doth not excuse, but aggravate 126the faultiness. No man takes moral impotency to be an excuse, but a high aggravation. As if a man is guilty of murder, and he bring this to excuse him,—“I could not but kill that man because I hated him, I did so violently hate him that I could not but do this unto him.” That moral impotency (his extreme hatred) aggravates the crime, that that made it to be done, made it so highly faulty, and so much the more heinous, that it is done. He is not less guilty, but the more, by how much the more his hatred was predominant and prevalent in the case. Why, so this disaffection to God and to Christ and to holiness, (which is impotency) is an impotency seated in the will, and the ignorance hath its root, it ariseth and proceeds from thence, that is, that men are “alienated from the life of God, through the ignorance that is in them, and because of the blindness of their hearts.” A blindness which they love, a blindness which they choose, as it is, Ephes. iv. 18. Whereupon, all their misery is self-created. The miseries wherein men are involved in this world, which make it another hell to them, (a hell on this side hell,) and the miseries of the final and eternal state, they are all self-created: that is, they do arise from a fixed, inveterate malignity against the Author of their being, and that very nature itself, whereof their own, at first, was an imitation. An amazing thing, but it were impossible, if men did love God, to be miserable. Loving him is enjoying him, and enjoying him is felicity, if any thing be, or can be. The image of men’s future miseries, you have in their present state. What is it that makes the world such a hell as it is, but men’s hatred of God and of one another? For (as was said) if there were no contention at all, among men on earth, but who should love God best, and one another best, and who should do most for him, and for one another, what a heavenly life should we live here, a heaven on this side heaven: but the hell on this side hell, is only this, that men’s hearts are filled with enmity against God, and one another: and from this malignity proceeds their infidelity, that they do not unite to God in Christ when they are called to it; which is no excuse, but an aggravation. But, in the mean time, that is the most wonderful goodness that can be thought, that such overtures should be made to men, God having given his only begotten Son, that whosoever believeth in him should not perish, but have everlasting life.

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