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 that 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 harmonious 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 dishonour, 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 holiness. 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 to 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 words 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 God 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 justice; 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.