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 said 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
punishments, 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 the 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 which 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 this
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 the 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; but 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, _Ye 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 wonder 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.