A Discourse of the Judgments of God, Chapter 3
CHAP. III. An Endeavour to demonſtrate by ſound Reaſon, That Judgments are from God.
THe great matter of debate we are firſt to take notice of in the account we have given of Judgments, is, That they are from the infinite Wiſdom & Counſel of God, carrying a courſe of Juſtice in the world: which is eſtabliſhed by theſe following perſwaſions.
1. By thoſe reaſons and aſſurances we have for the truth of the Scriptures, all which muſt needs come home to the proof of what they do moſt induſtriouſly aſſert and teach, and which they make ſo great a point of their Doctrine. To every one that acknowledges them the Word of God, it is out of all Controverſie, that all the evil that is in the City is to be aſcribed to his directing and over-ruling hand, who forms the light of proſperity, and creates the darkneſs of adverſity; and that this he doth for the puniſhment of ſin. Since then ſo great and weighty moments of reaſon have been inſiſted upon by thoſe who have placed their labours in demonſtrating the truth of Scripture; and the ſenſe of that in this caſe, among all the Diſputes that have been raiſed out of it, hath not been called into queſtion (except by men deprived of common underſtanding) we may challenge all that reaſon to our ſelves in aſſuring this Principle. But further then this. All thoſe inſtructions which are ſo plentifully given us in Holy Writing, and wherein it travels ſo earneſtly to direct us into the right bearing and removing theſe preſſures, would be altogether unuſeful and vain, if God were not the Author of them: For to thoſe that remove him out of this Province, fatal Nature or Chance ſeem with moſt decency of reaſon to be appointed over it: All inviſible Beings guided by Intelligence and Will, are as dreadful to them, as Spectres to Children, both for the evidence they give to a Spiritual world, and the Scale that leads up from them to God as their ſupreme Origine.
But who that is wiſe, would ſet himſelf to appeaſe, or exorate a marble and inſenſible Fate, or compound with a giddy Chance that knew nothing of what they did before, nor ſo much as when it is come to paſs; that are ignorant and uncertain what will be done next? being ſuch kind of cauſes, that neither govern; for that were an act of reaſon; nor are governed; for that imports a reaſon over them. Yet theſe nor knowing, nor willing any thing, nor able to either, are ſuppoſed to have this ſo great Principality over all; which makes it impoſſible, that we ſhould with any hope of benefit endeavour to move them towards us. But when a mind obſerves a mind; an inferior and ſubject mind, Man, the higheſt and moſt excellent mind, God; there is greateſt reaſon to uſe all ways to find out the meaning of that moſt righteous and holy underſtanding, and to approach his ends with humbleſt proſtrations of Soul, ſeeking his face, and the returns of his mercy: much more then, when among men one mind underſtands, and in caſes of difficulty, even divines at one another; and he that is dependent, bows to him that is above him: whereas every one knows, it is in vain to wooe Nature off its Adamantine pillars in thoſe things wherein it is unmoveably fixed; no man prays or ſacrifices to it, there may be no more night or Eclipſes. And as vain it is to purifie our ſelves before a Fortune, or reconcile our ſelves to that which is ſo unacquainted with it ſelf and us, that it can do us no favours; and ſo ſlippery, that it is impoſſible any ſagacity or induſtry ſhould be before-hand with it.
Although then ſome ſuperſtitious Rites have been done to both theſe; yet a certain underſtanding and will governing muſt have been conceived under them; or we muſt ſay of all Superſtitions they were the moſt ſuperſtitious, that is the moſt unreaſonable; ſo that, beſides the main Poſition, thoſe Doctrines of Humiliation before God, Repentance and Reformation (which are ſo great a part of Scripture) fall to the ground alſo, and with them the reſults of ſound Reaſon and Morality, that tend the ſame way, though by a much dimmer and more wavering light, then the Word of God gives, which is moſt diſtinct and poſitive in this; firſt, That all the inſtruments of puniſhment, with their efficacies and Periods, are found and determined by the Lord himſelf: And then, that what he does therein, is with greateſt counſel and equity; the ends of which are, ſo far as concerns us, made known to us, that by returns to God, according to thoſe ends, we may procure the removal of the evils themſelves: which is a clear account in reaſon, why we ſhould wait upon God in the way of his Judgments.
Againſt this (which we ſay is a clear account in reaſon) no ſuſpicions of ſecret Will or unmoveable Decrees in God, can take place; as if by their unchangeableneſs, they ſhut up theſe undertakings of man within the like inconveniences as the former.
For thoſe that acknowledge the excellency of a Divine underſtanding, will eaſily believe, it can draw a thred ſo fine and even between it ſelf and mans Soul, that acts of higheſt reaſon and duty towards himſelf, ſhould have all their incouragements, and yet himſelf without the leaſt ſhadow of turning; and if we cannot find this out to perfection, what wonder is it? That were not an infinite underſtanding, whoſe contrivances are all fathomable by a finite; yet let a man appeal to himſelf, and feel how conſiſtently theſe things work within him, and his own experience ſhall be the witneſs hereof. For that Medium, in which theſe acts of man are to move, is made like the water or fluid air, ſoft and yielding, that it gives way, yet without loſing its place, or abating from it ſelf. Every thing hath its own play in it; yet the Laws of it are ſevere and unchangeable. It is ſwathed with an eternal ordination upon it, and yet allows every thing its own liberty; not like the compacted rock, that yields to no encounter, without dreadful violence; but as the eaſie ſtream that is willing to comply, and is ſtill under as conſtant a conſtitution as any other part of Nature, under him who ſends up by the Hills, and down by the Valleys, theſe waters unto the place appointed for them; which do even perſwade their way through the firm Mountains, that they may obey that Law that is upon them.
Auguſtus his taxing or deſcribing the world, had its native progreſs in the pliant current of that determination, that Chriſt ſhould be born in Bethlehem; and the prediction, it ſhould be ſo, inſinuated it ſelf and its completion into the heart of a Prince, affecting a reflection upon his own Dominion; to which that heart was as penetrable as one ſtream of air, or rivulet of water to another; though often as the heart of Leviathan congealed with it ſelf, ſo are the reſolves and inclinations of majeſtick breaſts. From whence we ſee, how poſſible the conceptions of our returns to God, finding their place in his moſt eſtabliſhed Ordinations are; and how poſſible alſo are his Ordinations of our good, making their way through our returns to himſelf, while they mutually paſs and repaſs themſelves, without any infringement of one another.
That Decree of Gods to accept Penitents to mercy, is of the ſame date with any other of his diſpoſes: as therefore they never claſhed in that aeviternal Source of all things; no more do they in their derivation from him upon time.
The difference is then infinite betwixt having to do with God, the moſt perfect mind and will, who ſees into every thing, ballances one thing with another, and ſo compoſes time and Eternity, and draws them into Parallelliſms; that how ancient ſoever his Counſels are, he doth all he doth with as preſent an attemperation, as if he had never reſolved of them before, but conſidered only their juſt now condition. Thus he pardons, as if his pardoning mercy were of the ſame date with our humiliation, and his compaſſion then inclined, when our repentance ſues it: For his eternal purpoſes of Grace ſlide down to us with their own efficacy, and invite our Souls to thoſe motions in which he delights; veſting themſelves firſt in our acts of duty towards him, and then crowning themſelves in thoſe acts with remiſſion and removal of evil: ſo far are Divine determinations from putting thoſe bars upon mans Soul, and its worthieſt endeavours, that muſt needs be put upon them by thoſe that ſet a dark Fate or Chance in the place of God.
2. All reaſons that affirm God and his Providence, combine in this; That all our calamities are the Judgments of God. How cloſe God and his Providence are united, may appear to us by thoſe diſcourſes which are written to that very purpoſe, and would be here a digreſſion too great to inſiſt upon. But in the general, we may accommode the aſſertions of it to the minds of men, with this conſideration; How cloſe is Providence to an infinite Underſtanding, immenſe Power, unlimited efficacy, and preſence. The narrow Souls of men entertain things one after another, and deſire the firſt to withdraw, when they would be free with thoſe that come after; or if we endeavour to converſe with them together, we find a crowd and throng, which always begets tumult and confuſion; ſo that many things cannot ſo much as lodge with us but with ſtraitneſs and difficulty, and in danger to thruſt out one another.
But with an Almighty mind, infinite alſo, every thing hath its own full room, and conſideration, timely diſpatch without cumber or aggravation to it.
As the eye of him that is upon a Tower, commands a multitude below with greateſt eaſe and quiet of obſervation; ſo infinitely more doth the eye of Providence ſurvey every thing, and is yet out of the duſt of them.
We who are confined to a certain place, do with much pain and motion viſit thoſe things that require our care and ſuperintendence, according to the diſtance they are in from us: But omnipreſence needs no removes of it ſelf, being much larger then its affairs, and the wing of its protection more ſpacious then the Creatures that are to come under it. Our little greatneſs loſes its reputation, which is moſt of it ſelf, by dealing with little things. But the highneſs of God, without any degrade, condeſcends to every Atome, as the Sun with its light, and yet removes not out of its Sphere, nor takes off its beams from greater things.
This ſummary meditation may ſhew us how eaſie Providence is to God. The unſeparableneſs of it from him, is no leſs to be concluded by laying them thus together; he that is thus infinitely preſent with an increate, and therefore ſupreme underſtanding, always in Act, muſt induſtriouſly affect improvidence; which ſo great a goodneſs cannot (were it poſſible) or elſe he doth eternally provide. Further, we thus argue:
That the Fabrick of the world ſhould derive it ſelf from any but the ſpring of Being, is to deny that there is ſuch a one: when it is in Being, that it ſhould depend upon any but God himſelf, who is this Fountain of Eſſence, were to depute another into his Glory, which he tells us he will not give to any: but that he ſhould at firſt create, and ſtill ſupport things without any conſideration or reaſons worthy his wiſdom or praiſe; or that he ſhould truſt them to run on themſelves to thoſe ends, is unbecoming the Sovereign underſtanding and power. That he ſhould maintain the world to be the ſtage of ungoverned incertainty, is ſo unlike the true apprehenſions of God, that we can no ſooner ſettle in the acknowledgment, that the whole Frame of Nature is his, and that it runs its courſe in his hand; but we muſt conclude, he is aware of all things that paſs in his own world, and does not leave it as a field for things to take their chance in; but interpoſes himſelf to ſteer them to ſome certain Haven, wherein his own glory and the due end of things will be found together. There muſt therefore be a Providence. But that there ſhould be a Providence, and Judgments not from God, is moſt unintelligible: For if we ſhould allow things of a minute nature to ſlip this eye (which we can by no means do) yet to grant ſo great mutations, ſuch huge diſlocations as are in Judgments, and that they ſhould come to paſs, Providence being either not awake to conſider them, or that the cauſes of them ſhould never ask the conſent of it; were to confeſs the word, but withdraw the thing; for there were nothing left, but a bare ſpectatorſhip.
If we ſuppoſe ſome malignant Spirits ſo violent upon the unhappineſs of the world, as the Prince of them was upon Jobs deſtruction, and that they are not to be controlled by this higher ordination, we make it the ſame thing, as if there were no Providence; for that is none in this caſe, that is not Almighty.
If there was a neceſſary connexion of things from the beginning, and there needs no after-conſideration; yet if Providence did not, what put them ſo together? and where was it; when they were joynted into one another? And why were they fixed upon ſuch points of time? If any ſhould anſwer, they muſt fall ſomewhere, and it ſo fell out they ſhould be placed as they are: It follows then, there was no room for Providence, nor indeed for the diſpoſes of a rational will, but Fate and Chance took all out of the hand of God and infinite wiſdom, which who, together with a Providence, can believe? If then there be a God, there muſt be a Providence; and if there be a Providence, all evils are Judgments from God upon men.
3. We may reaſon this from the ſo ready and immediate ſenſe of conſcience, not only of particular perſons, but in general. For no ſooner are men arreſted with theſe ſtrokes, but immediately they are apprehenſive of a ſupreme and juſt hand that is upon them; and betake themſelves to thoſe Methods of atoneing it, which are within the compaſs of that Religion they underſtand. Now though this is aſcribed by the enemies of God and Providence to an unreaſonable fear, that hath been inſtilled into the minds of men by the cunning of thoſe who have for their own ends made uſe of the natural jealouſies and ſuſpitions man is ſo prone to, through the weakneſs of his condition ſubject to every impreſſion, and moulded them into this ſuperſtition: Yet let it be conſidered, there can be no greater preſumption then thus to diſhonour the univerſal ſenſe of Mankind, and call into doubt what is ſealed by the whole world.
For with as good ſatisfaction may the ſanctions of Morality be unhinged from that awe and regard the minds of men bear to them, as if there were nothing in them, but the preſent uſe they are of: As for any intrinſick goodneſs that ſhould induce their reverence and obedience, or reaſon for a ſting of conſcience as an immediate revenge of tranſgreſſion, they muſt be refuſed as meer apparitions raiſed by affrighted reaſon, or conjured up by the Necromancy of State-policy: And if this be not ſufficient to condemn any ſuppoſition of unreaſonableneſs, what is?
But what can the Atheiſt relieve by his reſolved opinations againſt a Divine hand in thoſe evils good men ſtyle Judgments? neither able to ſhroud a man from the leaſt of them, or to wrench out of his own mind the ſecret fears of ſome ſuperior power, that guides them againſt the world.
In point of Judgment, the moſt he can pretend to, is but to arrive at the proof of this; That poſſibly he may be in the right (which indeed he never can to any tolerable acquieſcence) In the mean time he leaves both himſelf, and all whom he would perſwade to the force of the other ſide poſſibility, and with this diſadvantage; if that which he would have, be true, it doth no man any conſiderable ſervice to know it, or injury to be ignorant: for it abates nothing of the main evil, which certainly deals not more mercifully for an Atheiſtick conceit; or is any man condemned to ſuffer an exceſs of puniſhment for not being ſo irreligiouſly learned. But if that be true which he would not have ſo, he robs men of thoſe remedies that are to be uſed for the prevention and remove of Judgments, and deſpoyls them of that peace that comes in with the ſubmiſſion to ſo wiſe and holy a hand, beſides the dangers of increaſing the wrath by not acknowledging God in it. Certainly it is much more chuſable to any man that is willing to make an Intereſt in God, or would have true peace, that all thoſe unhappineſſes of the world ſhould be ſo wiſely and juſtly diſpoſed, as we now diſcourſe, then that they ſhould be under no Law, or from no ſuch Divine Counſel; with which to comply, carries ſo great reaſon and advantage.
He that goes to help himſelf by removing this hand of Government out of the world, doth himſelf no other ſervice then this, that he utterly takes away ſuch a thing as a rational peace or patience, other then that upon force; leaving himſelf, firſt to the mercy of the next accident, afterwards under the neceſſity to bear what it lays upon him, without ſtirring himſelf under it; but ſubmitting to it, becauſe it cannot be otherwiſe, and only for that reaſon, becauſe it cannot be otherwiſe. Whereas, he that owns God in all that comes upon him, hath a large Sphere of rational and pious motion, in contemplation of that righteouſneſs and goodneſs that meet together in the infliction; which obliges him to reſign to them, and out of a ſenſe of them to compoſe himſelf into a more excellent and heavenly ſtate of mind, which abundantly recompenſes for the indurance. He hath the hopes of an eternal happineſs, though he periſh now; he hath the expectations of a ſeaſonable relief, when the ends of ſuch a gracious and wiſe Diſcipline are obtained. There are the preſent mitigations of the outward evil, thoſe internal conſolations with which ſo compaſſionate a Father as God tempers his anger.
Againſt all this the Atheiſt lays in the ballance a ſtupefaction of conſcience and all religious Principles, as the only Expedient for that ſullen reſolution he ſo much admires and praiſes above that weakneſs of Spirit, brought in (ſaith he) by the unneceſſary fears of a Juſtice, which do ſo intimidate and chill the Spirits of men; and that it may be a perfect counterpoiſe, he magnifies this braver freedom, that takes the mind off from the rack and torture of an amazed conſcience. But he conſiders not, that this is a comfort proper for him only that deſires there ſhould be no God, that is altogether indiſpoſed to ſeek him, and uncertain of him, notwithſtanding all the aſſurances he is pleaſed to give of himſelf.
The firſt choice of every man muſt needs be, There ſhould be a God, and he ſhould be his Friend. For who would be without the care and bounty of ſo rich a Being in amity with him? But when a man finds a mutual enmity betwixt God and him, his ſecond choice may be, there ſhould be none; yet when he underſtands him willing to be reconciled upon conditions of repentance, he will return to his firſt choice, who is not bewitched with the love of his ſins, the renounce of which is ſo neceſſary a term of his peace. In the preſent caſe, a mans firſt election will be, not to be racketted at adventure by evil; but that it ſhould be governed by one ſo holy and merciful as God is: but when he perceives an eternal Juſtice brought over him by this wiſh, he will deſire to reverſe it, and that any hand rather then ſuch a one ſhould hold him in theſe cords; one, that though it ſports firſt in his miſery, will at laſt conclude him in a death ſenſeleſs of pain. From this deſperate volition, he is laſtly recovered by the grace of the Goſpel, that diſarming all evil of its ſting, allays preſent horrour with everlaſting kindneſs to him that repents and believes. He then only that dares not truſt, and is reſolved not to reform, is the fit Patient for this Phyſitian of no value. But yet alas, theſe things are no mans choice, nor hath he a vote, whether they ſhall be or no. He hath only a moment, in which he can ſeem to give them a Being in his own thoughts, or annihilate them: yet ſtill they are, whether he will or no, even now. He finds them here, he doth not make them, nor can undo them. Mountains are not removed by a breath, nor do dreams of opinion take away ſolid things; but themſelves are diſſolved and preſſed into nothing by them. He is conveyed in a phantaſtick peace to an eternal miſery, that believes there is no God nor Juſtice; and is healed for a minute, at the price of a never ending horrour, that ſhuts his eyes againſt thoſe moſt wholſome Principles. All opinions contrary to which, are the intoxication of the Soul, and not the true eaſe of it. Laſtly, is ſo much poſſible as this? that a man ſhould baffle his own mind in that, wherein it is of the ſenſe of all the world, by thoſe private opinions which he is always begging of himſelf to believe, but cannot prevail, except he have firſt feared himſelf by obduration in ſin: It being much a more expedite Method to deſtroy the ſenſe of an avenging hand that way, then by arguments of reaſon, which cannot but be a friend to truth, though tortured againſt it: Even as the mind conſidering againſt a God, is the more ſurpriſed with the ſenſe of one, through the connatenſs of the principle. A ſerious debate lets in more water then can be pumped out, while the wicked man arguing for a God and his diſtributions of Juſtice, unawares loſes his own Principles by unholy practices; ſo that Atheiſm ſtands in need of wickedneſs to ſupport it: but let it call to any other, if they will anſwer it; or to which not only of the Saints, but even of the Sages in Morality will it turn?
Thus the ſpeculative and practick Atheiſt edifie one another: for while the ſpeculative lays the beſt foundation for the practick (ſince nothing can make wickedneſs ſo reaſonable as this confidence, There is no God or Juſtice) on the other ſide, the practick gives the greateſt credibility to the ſpeculative; for nothing draws the Being of God, or his retributions into greater queſtion, then a bold wicked life. But while they thus uphold each other, they alſo pull down themſelves in one another. For many of thoſe that deny God by their actions, profeſs to abhor the Principle that protects them; and many of thoſe that owne the Principle, joyn in condemning much of the practice that grows ſo naturally from it.
But all this while, true conſcience and ſecret ſenſe in mans Soul, hearkens neither to Pilate or Herod, when they fall out, or when they agree; but converſes oft ſo buſily with its own fears, that the torment of ſuſpicion (as it frequently happens) exceeds what the Atheiſt charges upon the full apprehenſion and belief of a God, and infinitely more, if taken in with all its advantage: where then is the good of Atheiſm?
4. The notable circumſtances of Judgments ſo tim'd with ſins, and counterparting them, do as plainly declare a Juſtice, as when among men offenders are executed in the very place where their crimes were committed, and with ſuch Characters of their offence, that every man may know they were on purpoſe deſigned, that their ſin might be read in their puniſhment. Thus Adonibezek acknowledged a retaliation in the hand of God upon him; Nebuchadnezzar and Belſhazzar were taken in the very act of their pride and preſumption againſt God. No leſs are all Hiſtories full of the ſame inſtances; ſo that the Hiſtorians, though ſenſeleſs of God and his Juſtice according to the Scriptures, have pointed to the Divine hand, and taken notice how expreſs it was in marking the ſins of men by his righteous Judgment upon them.
Theſe are not indeed ſo general, as never to be otherwiſe; but given as Indexes of that Juſtice that is always the ſame, however it appears ſeverally: Even as the Formalities and Ceremonies uſed by ſeveral Nations in their puniſhments, make no difference in the main.
If thereforce the force of this reaſon be avoided, becauſe other acts of Judgment have no apparent affinity with the ſins puniſhed by them; and it is thence concluded, thoſe that have, are but the flouriſhes of Chance, wherein it counterfeits diſcretion, as Nature ſometimes diſſembles Art: let it be thus reinforced. Firſt there is no doubt, the conſciences of men lead them to many more inſtances then can be publickly obſerved; but thoſe that are of open notice, are both ſo many and ſo fair, as to ſatisfie them that have a reverent ſenſe of God and his Judgments, and to admoniſh, even to inexcuſableneſs, the more prophane, attacquing their conſciences, whether they will or no.
But further it is to be conſidered, God doth not force Religion upon mens minds, but offers them fair inducements and reaſons, that it may be a matter of choice and not of neceſſity; ſo that good men have that hold of the aſſurances of it they deſire, and which do abundantly ſettle their minds; and all have that which is ſufficient to convince, and therefore to condemn them in their refuſals.
That which knows its own authority and Truth, ſubmits not it ſelf to the uſe of vulgar importunacy; but offering to every one enough, leaves men to their choice. He that is wiſe, is wiſe for himſelf: but whoſo ſcorneth, he alone ſhall bear it. No man can in the thing it ſelf, either advantage or indamage Religion. Beſides, the ſupreme operations of Grace always remain to that moſt bleſſed Spirit, whoſe inſpirations are more free then the wind, and his penetrations more intimate to the Soul then it ſelf; without which even miracles themſelves dazzle without perſwading: and how far a man perverſe and obſtinate will withſtand God in his moſt forcible Sieges of Judgment, is moſt evident in Pharaoh. It is no wonder then, if thoſe who are not ſo plyed with theſe Arguments, ſay, Who is the Lord?
God generally carries things upon ſuch a line, that there never want thoſe mirrors wherein he may be ſeen by quick and humble eyes; and yet they are ſo tempered, that prejudications of men, either through luſt, prophaneſs, or vain opinion, ſee him not in the cleareſt of them.
Thoſe things which preſent times are worthily earneſt in aſſerting as undoubted verities, that they might demonſtrate the reaſonableneſs of our Religion (viz. the miracles done by Moſes, Chriſt, and his Apoſtles) were as certain to multitudes of the Age then preſent, as ſenſe could make them, and yet not enough to perſwade. The little Fragments of Hiſtory we ſo carefully gather up from thoſe Heathens that writ ſynchronically with the Evangeliſts, to give evidence by to ſome matters of Fact, were unneceſſary to them who had broad light to diſcover the whole ſeries of things, and yet were unconverted; which ſhews Religion is carried in a ſtream of Grace and Divine Illumination, wafting the Soul that is meek, and him that feareth God, into the ſecret of his Covenant; while theſe outward manifeſtations are ſit Channels for it to run in, though they convey nothing effectually to unprepared Souls.
It is not then neceſſary, there ſhould be juſt ſuch a meaſure of this kind of palpable aſſurance an Atheiſtick Wit demands; nor would it do with him, who is not perſwaded by Moſes and the Prophets, that is by ſuch an aſſurance of the evidence of things, as God in Wiſdom and Goodneſs metes out to men, giving ſtill more and more to him that ſoberly improves; but taking from him who repines at the littleneſs of what he hath, and neglects it, even that which he hath.