The Practical Believer, Part 2 · Chapter 1
CHAP. I. Of the Being, and Attributes of God.
The Contents.
The World declares there is a God. He is an eternal Spirit, on whom all things depend. Of God's Holiness. Several things explained, which seem to infringe it: as when God is said to harden Mens hearts. To inflict Spiritual blindness, and a reprobate sense. To send a false Spirit to deceive Ahab: and strong delusion. God oft gives Men up to the delusion of evil Spirits. Cautions to prevent this. To give Men a Spirit of slumber. An account, how notwithstanding God's irreconcileable hatred of sin, it is still suffered in the World. Of God's Goodness. Several false Notions of it. In what things it chiefly consists. Of God's Justice, or Righteousness, This shown in giving Righteous Laws. And passing Righteous Judgments according to them, without respect of Persons. His Punitive Justice cleared from misplacing punishments, in punishing one for another's sins. And from misproportioning them, in allotting eternal punishments, to momentany sins. Some false aspersions on this just God wiped off. Of God's Presence in all places. The effect of this. Of his Faithfulness. This shown by inviolable performance of his Promises: And interpreting them without evasion, or secret reserve, according to their plain meanings. And by constant adherence to his Friends and Faithful Servants: which is no encouragement for any to return to their former sins. Of God's Wisdom. This shown in setting a just rate and estimate on all things; so that he is neither gained, nor lost by worthless services. In discerning the just power and force of all Means, and success of all Methods; which should beget the greatest Reverence for all his Ordinances. In seeing the best times, and seasons, for every purpose: so that we must never think any Deliverance too long delayed, or Affliction too fast hastened. No reason to pretend to the Love of God, without loving, and imitating these Divine Excellencies.
Question. WHat are the Articles of Christian Faith, or particular points, which we Christians are to believe?
Answer. They are all contained in this Creed, commonly called the Apostles Creed; I believe in God the Father Almighty, maker of Heaven and Earth. And in Jesus Christ, his only Son, our Lord; who was conceived by the Holy Ghost, born of the Virgin Mary, suffered under Pontius Pilate, was crucified, dead, and buried, he descended into Hell; the third day he rose again from the dead, he ascended into Heaven, and sitteth at the right Hand of God the Father Almighty, from thence he shall come to judge the quick and the dead. I believe in the Holy Ghost; the Holy Catholick Church; the Communion of Saints; the Forgiveness of Sins; the Resurrection of the Body; and the Life Everlasting.
Amen.
Quest. Doth this Creed contain all points of Doctrine, necessary to be believed by every Christian?
Ans. Yes, for it was given for a Confession of Faith, that should fit Men for Baptism, and shew any Person to be a Christian: and they had better have made no Rule, or Confession of Faith at all, than an imperfect one.
Quest. What do you make the first Article in this Creed?
Ans. I believe in God, the Father Almighty, maker of Heaven and Earth.
Quest. How doth it appear that there is a God?
Ans. From this vast World, that he has made. Even as we are unquestionably assured of the Being of a Skilful Architect, where we see a stately, and well contrived House erected; or of a learned Author▪ from an excellent, and well-penned Book; or of an Ingenious Artificer, from a Watch of exact, and various Movements, or other elaborate, and curious piece of Workmanship. And this shows us, not only that there is a God, on whom we, and all this created World depend: but also that he is most Wise, Powerful, and Good; because the greatest Power, Wisdom, and Goodness, are every where apparent in the contrivance, and formation of it. For the invisible things of God, even his eternal Power and Godhead, are clearly seen from the Creation of the World, being understood by the things that are made, as S. Paul says, Rom. …. 20.
Quest. Indeed, nothing in reason seems more obvious, than that all this World must have an Architect; and that we, and all the things about us, which every where spring up and perish, could never make our selves; and that things of such admirable Order, Harmony, and Usefulness, could not any one, and much less all of them, be put together by blind and uncontriving chance. And therefore, methinks, this proof of God's Being, from the voice of his Works, must needs convince all his reasonable Creatures?
Ans. Yes, and ever since the World began, so it has. There is neither speech nor language, where their voice is not heard: their …i…e is gone out through all the earth, and their words unto the end of the world, Psal. 19. 3, 4. On this, or other Arguments, all People, in every Age, and Nation, believed, and acknowledged that there is a God, and delivered down that Belief to those who followed them. And therefore no Person can ever oppose this, and pretend to reason, since thereby, he sets up himself against all People of every place and time, and against what passed for the plainest, and most uncontestable Principle of humane reason, ever since there was any such thing. So that if therein he has reason, he has it to himself alone, and all the present World besides, yea, and all Ages too that went before him, had none.
Quest. What things are we to know, and believe concerning God?
Ans. First, His God-head, and Divine Attributes. Secondly, His Providence.
Quest. There is nothing in all Religion more necessary, or useful for us, than to have a right apprehension of Almighty God. Is he like any thing, which we behold with our Eyes, or feel with our Hands, or discern by any Bodily Senses?
Ans. No; in Scripture, indeed, he is said to have Ears, and Eyes, and Hands, and Feet. But therein, as the Jewish Rabbins say, the Law speaks of God with the Tongue of the Children of Men. And we are to understand, not that he has any such parts, but only that he has as full perceptions, and performs the same things, as we do by them. The invisible God, whom no man hath seen, or can see, 1 Tim. 6. 16. is a Spirit, says our Saviour, John 4. 24. And this must teach us in all our Services, which we pay to him, never to think of putting him off with outward Shows, Gifts, and Ceremonies; but to be inwardly affected in all we do, or say, and always to offer him our Hearts, and Spirits: For he being a Spirit, must be worshipped, as Christ said, in spirit and in truth, John 4. 24. And moreover, never to make any Bodily Images, and representations of him; or fancy to give him Worship, and Honour by them: since a pure unbodied Spirit, is not represented, but *Rom. 1. 23, 25. Is. 44. 20.belyed; not honoured; but debased by any such thing. Ye saw †Is. 40. 18.no manner of similitude of God, when he came and spake to you, said Moses to the Jews, therefore take good heed, left ye corrupt your selves in making any of him, Deut. 4. 15, 16. And thou shalt not make to thee any likeness, of any thing, either in Heaven, or Earth, to bow down to them, said the Law, Exod. 20. 4, 5.
Quest. But although we cannot see him with our Eyes, yet we may apprehend several things of him in our minds. And one, you say, is his God-head: what mean you by that?
Ans. His Sovereignty, or being the Supreme Being, that depends on none, and that all other things depend upon. Particularly Men, who were at first made by him, and still absolutely depend on him. In him we live, move, and have our being, Act. 17. 28.
Quest. If he depends on none, he must be an eternal Being, which never had beginning?
Ans. Yes, because there was nothing before him, to give beginning to him. So that if he had not been from all Eternity, he could never have been at all.
Quest. And if all things else, but especially all Men, do absolutely depend on him, that will make all careful to serve and please him, and found Religion?
Ans. Undoubtedly so it should. And where it is not only believed, but seriously laid to heart, so it will.
Quest. What are the Divine Attributes, or Properties of God, which will show us how he stands affected, and what will please him?
Ans. He is all Holiness, Goodness, Justice, Faithfulness, Wisdom, Almighty, every where present, and can never change.
Quest. What is meant by God's Natural Purity and Holiness.
Ans. His absolute exemption from all sin in himself, and his perfect aversation, and immutable hatred of it in all others. He can take no pleasure in wickedness, he hates all workers of iniquity, and therefore evil shall not dwell with him, Psal. 5. 4, 5.
Quest. If this be his unalterable Nature, he can never be reconciled to Mens sins, nor take delight in any Man, whilst he goes on to be a sinner?
Ans. No; as soon may we hope to bring Light and Darkness, Snow and Fire to dwell together. So far is he from living with it, that he cannot endure to look upon iniquity, Habak. 1. 13.
Quest. Since God's Holiness bespeaks such absolute abhorrence of all vice and wickedness, I see it implies something more, than barely his affectation of External Decency, or his hatred to be treated rudely and unmannerly.
Ans. Yes, so it doth. It implies that too. For God's Holiness, †Psal. 89. 18. Isa. 6. 3. Habak. 1. 12.often notes his supereminent Power, and Greatness. And to use this peerless Majesty, or any things appropriated to it, without that separate Honour, and visible Reverence, which is due to them, is to unhallow and prophane him; which he says in Ezekiel the Priests did, when they put no difference between the holy and prophane, Ezek. 22. 26. Our great, and matchless Creator, must have a distinguishing respect, and honour, visibly paid him in our outward behaviour. And when in Gifts and Presents, some would shew visible neglect, and dishonour of him; he complained they did not treat him as a Great, and Dreadful King: adding, that herein their undutifulness might evidently appear, because they durst not go so, to pay respect to any Temporal Governour or Superiour, Mal. 1. 8, 13, 14. But, though this hatred of External irreverence, be one thing implied in it; yet is it but the outside of God's Holiness. And therefore no Man must ever think to content him, by Ceremonious Formalities, as being extreme nice and scrupulously careful about the Place, the Garb, the Posture, or other decent Dress, or circumstance of his Worship and Service; except at the same time he shun all sin and wickedness, which affront him most of all, and bear the directest opposition to his Holiness. As this without the other, is Spiritual ill Breeding, and Clownish Rusticity: so is the other without it, mere Form and Complement, and an empty unprofitable Ceremony.
Quest. If this Holy God is so irreconcileably set against sin, sure he can never be the Author of it?
Ans. No; let no Man say when he is tempted, I am tempted of God: for God cannot be tempted with evil, neither doth he tempt or incite any man to it, James 1. 13. The Devil tempts us, who is called the Tempter in the Scriptures, Matth. 4. 3. And wicked men, who are his Instruments. And our own Lusts most of all, when they draw us away, and intice us to evil, as S. James says, James 1. 14. But as for the most Holy God, the concern he has about our sins, is in no wise to decree, or help them on, but only to forbid, and punish them. He has no pleasure in wickedness, or, as the *foreign.Septuagint translate it, he doth not will it, Psal. 5. 4.
Quest. But doth not God himself say, That he had hardned Pharaoh's heart, and the heart of his servants, Exod. 10. 1. and Chap. 14. 4, 17. and is it not also said, that he moved David to number Israel, and Judah, 2 Sam. 24. 1.
Ans. Yes, but God did these, not by way of positive influence and efficiency, as a concurrent cause; but only by withdrawing his Grace, and leaving Men to be hardned by their own Lusts, and by evil Spirits. And thus of Pharaoh 'tis said, that he hardned his own heart, Exod. 8. 15, 32. and of David, that Satan moved him to number the people, 1 Chron. 21. 1.
Quest. But doth not his withdrawing of his Grace, show a willingness to have sin take place, and that although he is loth to do it himself, yet he is free, Men should be hardned by others?
Ans. No; 'tis only when he is put to it as a Wise, and upright Judge, in way of Justice. For he never withdraws his Grace, and thereby leaves Men to their own Lusts, and malignant Spirits, till they have first made a forfeiture of it, by reiterated repulses and affronts, or some high provocations. Thus in the Story of Pharaoh in Exodus, (except what is said, Chap. 7: 13. he bardned Pharaoh's heart, which, as the *Dr. Hammond's Annot. on Rom. 9. 18.Learned note, may as well be rendred Pharaoh's heart was hardned, as the same word is rendred verse 22. God is not said thus to harden Pharaoh's heart, and send all his plagues upon his heart, chap. 9. 12, 14. till Pharaoh had several times wickedly disobeyed, and wilfully hardned his own heart, chap. 8. 15, 32. And when 'tis said, that God moved David to number the people, 'tis added, that their sins had provoked him to Anger, which made him give him up to it, 2 Sam. 24. 1. God's Grace and Holy Spirit, is always repulsed and driven away, before he recals it from Men, and thereby gives them up to an evil Lust, or an infernal Spirit, to harden, and work in them.
Quest. What say you when God threatens Men with Spiritual Blindness, that they shall look on without seeing, and hear without understanding, Isaiah 6. 9. Which Judgment S. Paul testifies, was befallen the unbelieving Jews, Rom. 11. 7, 25. As our Lord himself also noted, Matth. 13. 14, 15.
Ans. Not that he instils into them any errors, or pushes and precipitates them on to any wicked act, without opening their Eyes. But only that he leaves them to their own violent and blind prejudices, which will neither let them hear, nor see any thing, that makes against them: and withdraws clear means of knowledge, after they have long slighted, and abused them; as our Saviour did from the blinded Jews, therefore, as he says, speaking to them in Paxables, because seeing they saw not, and hearing they heard not, that is, they would not be made to see, and hear, by plain Speeches, Matth. 13. 13. This infliction of Spiritual blindness, S. Paul, in the case of the Romans, calls giving up to a reprobate sense, Rom. 1. 28. Whereto God then gave them up, when, they of themselves having already gone far in wickedness contracting it, he justly left them to it. Whilst they knew God, they gave him no due glory and acknowledgment; and thereupon he gaue them over to a reprobate mind, verse 21, 28. Their reprobate sense, verse 28. was the woful consequent of their own foul lusts, and precontracted foolishness, noted verse 21, 23, 25, 26. God did not leave them, till they had first, by false worship and filthy practices, not only deserted, but driven him, and his enlightening Spirit, away from them.
Quest. But what say you to Ahab's case, did not God himself deceive him?
Ans. No; but only left him to be deceived by a wicked Spirit; and that not till Ahab had sold himself to work wickedness, and thereby most justly deserved to be deserted by him. The wicked Spirits, though they have will enough to hurt us, yet are held in Chains and Fetters, and are not let loose, or in power to work their wills, till they have God's Licence. And therefore when the good Angels, from their several earthly charges, return back to God to make their reports, some wicked ones, as 'tis represented in the Story of Job, still croud in among them, to gain Commissions, either for trial or punishment, and see who will be delivered into their hands. Thus Satan did, when he obtained power against Job, for a trial of his patience, Job 1. 6. And thus on another set day, when God publickly decreed the fall of Ahab, an evil Spirit presents himself, and voluntarily offers to be a lying Spirit in the mouth of all his Prophets, to encourage him to his fall at Ramoth Gilead, in deserved punishment of his wickedness. And God not only foretels, that Ahab would hear him; but bids him go, and do so, as *Joh. 13. 27.Christ bid Judas when he went out to betray him, (as also the †Matth. 8. 32.Devils, when they entred into the herd of swine,) not thereby commanding and authorizing his Practice, but only taking off his restraint, and letting him loose to his own wicked purposes, by way of permission and sufferance, 1 King 22. 19, 20, 21, 22.
Quest. And is that S. Paul's meaning, when under the great mystery of iniquity, or Man of sin, he says, God shall send men, who loved not the truth, but had pleasure in unrighteousness, strong delusion, 2 Thess. 2. 11.
Ans. Yes, that delusion was to be, by giving evil Spirits Licence to delude them. It shall come with all deceivableness of power, and signs, and lying wonders, after the working of Satan, verse 9, 10. So that God's sending strong delusion in those days, is letting Satan loose, and permitting him to give plausible proofs, and shows, to seduce Men. Which, with those that loved unrighteousness, and had no love for the truth, but would be glad of any pretence to embrace a pleasing error instead of it, would be like enough to prevail.
Quest. Doth God often give Men up thus to evil Spirits, to delude them?
Ans. Yes, evil Spirits have a general influence, in producing the errors, as well as the sins and transgressions, of all Men. But they have often a more especial Licence, and extraordinary power of delusion, in degree sometimes greater, and sometimes less, according as any Persons, or Places, through their own wickedness, their pride, and wantonness, are left more or less to themselves, and thrown out of God's protection. Thus the darkness of the Heathen World or *foreign.Age, S. Paul ascribes to the spiritual wickednesses in high or †foreign.heavenly places, or to the *foreign: or as the Syriack Version reads it, foreign.wicked Spirits in the Air called Heaven in the Jewish Books, who were the Rulers of it, Eph. 6. 12. And in account of the deluded nations, we are told, that the old Serpent, which is the Devil and Satan, had deceived them, Rev. 20. 2, 3, 8. And the general Apostasie and Delusion, by the Man of sin, is ascribed by the Apostle, as I noted, to the working of Satan, 2 Thess. 2. 9, 10, 11. And on the rising of any notable Hereticks, and perverters of the truth, the crafty and malignant Devil is usually said to stir, and rage, in the Ecclesiastical Language. The great deceits and delusions of the World, are not owing only to the darkness of Mens own minds, and hearts; but to the malignant fraud of wicked Spirits, who by themselves, and their instruments, miserably blind and mislead such, as are forsaken of God, and delivered into their hands. And therefore it need not seem strange to us, if we see Men abused into such gross absurdities, as are against the plainest Scriptures, Reason, and common Sense. Nay, though they be as confident of them, as if they received them by immediate inspiration, and a voice from Heaven; and think they have as sure Revelations, for their sensless, and absurd dreams, as ever the blessed Apostles, and Evangelists had, for the Holy Scriptures. For though several of these seem too gross, for the natural folly of Men; yet are they not for the malignity of a delusive Daemon. When he has gained a Licence to besot, and abuse Mens minds, we need not stand astonished at the most extravagantly sensless, or ridiculous Opinions.
Quest. If this is one method of God's Justice, to give up those, who abuse the Light, and the means thereof, to Satan's delusion; must not this make us all exceeding careful, with Humility, and Reverence, to keep in his ways and appointments, that so we may abide under his Protection?
Ans. Most certainly. And therefore by all means we must have a care, not to set our selves above Ordinances, to vilifie Prayers or Preaching, to despise Sacraments, to disparage the Sacred Scriptures, to contemn superciliously and outbrave our Ministers, making our selves wiser than our Teachers, to cast off the Government of our Lawful Pastors, or break the Unity of the Church, or such things. For this is breaking all God's Bounds, and discarding his Methods, appointed to keep us all stable, in the knowledge, and practice of the Truth. And if we thus leave him, and wantonly leap out of all his ways, we have just cause to fear, lest he leave us: and then we are ready to become a prey to evil Spirits, who, as they get leave in more or less degrees, will carry us away with their delusions.
Quest. You think then, that there is less danger of these delusions, whilst Men keep humbly, and awfully, in the Unity and Communion of Christ's Church, than when they depart from it?
Ans. Yes, by breaking out thence, they are got into a place more insecure, and more full of danger. As out-lying Deer, no more under the Eye and Care of the Keeper, are ready to become a prey to every Hunter. Or, as Sheep without the Fold, whilst they straggle from the Flock, and out of the compass of that special Providence which protects it, are in danger by every hurtful Beast to be made a prey, and picked up. Or, as near an Enemies Quarters, they who will run abroad without the Camp, are in danger of being seized, or slain by Adversaries: so are Men without the Church, by evil Spirits. For they are more at liberty, and let loose in the World, though chain'd and fetter'd in the Church; and if they find any leap'd out thence, are more likely to seize them, as straves in their own Dominions.
Quest. Indeed, that which restrains their malice, is the Protection of God, which is called the Hedge, that fenced off Satan from Job, Job 1. 10. And since all have not an equal share in the Guardianship of Almighty God, and of his good Angels, 'tis obvious to infer, that these impure Spirits have more power in some Places, and over some Persons, than over others.
Ans. Yes, and this the Daemon in *De Spectac. c. 26.Tertullian urged for himself, who being charged by some, that in those days of Miracles came to eject him, and rebuked for daring to attempt, and possess a Christian Woman, who was listed under Christ's Protection; constantly pleaded, his seisure was most just, because he found her in his own Precincts, viz. at the lewd, bloody, and ungodly shows, in the Heathen Theatres. This Power of evil Spirits, is greatest in the unhallowed World; as the Scripture sufficiently intimates, when Satan is called by our Lord, the Prince of this world, John 12. 31. and chap. 14. 30. and 16. 11. and by S. Paul, the God of this world, 2 Cor. 4. 3. and when the Apostle ascribes the darkness of the Heathen world, to wicked spirits, who had the rule and Empire of it, Eph. 6. 12. and wrought in those that were disobedient, or the *foreign.unpersuadable part of Mankind, Eph. 2. 2. So that they are able to do most, before Men are entred into the Covenant, and Church of God: as from the danger Moses was in, before he had Circumcised his Son, the Jewish Doctors note the Power of a destroying Angel on such, as have not received the initiatory Rite of Circumcision; answerable whereto is that old †Dr. Lightsoot's Hor. Heb. in Joh. 12. 31.tradition among them, that God exempted their Nation from the Power of the Angel of death, to which he subjected the rest of the World, when he chose them for his own People, and gave them the Law. Or when, being once enter'd, they either burst out of it themselves, or by just excommunication, which, as our Lord *Matth. 18. 17.says, brings Men back into the state of the Heathen, are cast out into the World again. For then, the Devils obtain more Power over them: as S. Paul notes, saying of those that grow turbulent in the Church, and oppose themselves, that they are taken captive by him, 2 Tim. 2. 25, 26. and calling excommunication, a delivering over unto Satan, as it throws them out into his Territory, and within the verge of his Dominion, 1 Cor. 5. 5. & 1 Tim. 1. 20. Yea, probably, their attempts are more greedy, and violent upon those, who for a while were rescued out of their hands, than on others, who were held always under them. And accordingly, in the Parable of the unclean Spirit we are told, that if, being once driven out of a man, he find him empty, and naked of Guards, and so fit to be made a prey again; he takes with him seven Spirits worse than himself, when he seeks to enter into him the second time, Matth. 12. 43, 44, 45. & 2 Pet. 2. 20.
Quest. Would you note any thing else, that is like to provoke God to abandon, and give us up to these deluding Spirits?
Ans. Yes, to omit others, buying and selling of the Truth, or acting for Gain, against God, and a good Conscience. When Men forsake God, or a good way or thing, not out of sincere convictions, but secular interests, and for worldly gain: then doth the Devil enter, and take possession of them. For his great way is to open the Door by a golden Key, and by the offers of gain to get admission. And thus he enter'd into Judas, taking possession of him by thirty pieces of silver, which he preferred before his Master, Luk. 22. 3, 4, 5. And into Ananias, getting him into his Power, and filling his heart, by a desire of keeping the price of his land to himself, Act. 5. 3. When Men once put themselves into Satan's hands, by putting away a good conscience, and professing, or acting against convictions; they are in the ready way, as S. Paul says, to make shipwrack of the right Faith, and fall under a delusion of their understandings, 2 Tim. 1. 19.
Quest. But doth not God himself do more than suffer, and give way to sin, by leaving them to their own Lusts, or to Satan, as you say, to push them on, when he talks of giving men a spirit of slumber, Rom. 11. 8, 10. & Isaiah 6. 10. Is not that something positive of his inflicting?
Ans. 'Tis like it is a sending a sluggishness of thought, or a dulness and drowsiness of apprehension on them. Not such, as makes them quite unable to apprehend; but only, like a drowsie Man, more listless, heavy, and slow in it. 'Tis eyes, wherewith they should not see; and ears, wherewith they should not hear; that is, such wherewith they would not, because they could not do it easily, Rom. 11. 8. Such abatement of intellectual perspicacity, and power, God sometimes threatens to obdurate sinners, saying, he will smite them with madness, or blindness, or astonishment, and stupidity of heart, Deut. 28. 28. And this is very just, thus to impair the perfection of our minds, as well as the health and strength of our Bodies, in punishment of our sins. For both these, being his gratuitous and undeserved gifts, are reversible in what measure he pleases. And he never withdraws them in his wrath from contumacious sinners, but on forfeiture and high provocations, when they have winked long against the Light, and would not see with quick and clear senses. It is all in way of Justice, and Judicial Process; so that there is nothing, but what shows a Holy, a Just, and Good God too, in all this.
Quest. But if God so irreconcileably hates sin, why doth he not employ his Power to keep it out? Were it not easie for an Almighty God, to prevent sin in the World, if he would?
Ans. It is not fit he should make it impossible, by putting it out of our power to chuse it. And as for such ways, as infer no force upon our wills, but consist with our free and rewardable avoidance of sin, he has not been wanting in them, which is all that is to be expected on his part.
Quest. Why, to ease both himself, and us, of the evil of sin, might not God make it impossible, and put it out of our power to chuse it?
Ans. Because that is inconsistent with our Natures, who, having Flesh as well as Spirit, must needs be free to Evil, as well as Good. It would leave nothing in us to be commended, or rewarded, when we do abstain from it; there being no thanks due to any Man, for omitting what he was utterly incapable to act. To make sin impossible, is to offer violence to our free and reasonable Natures, and to set aside all Laws, all Censure, and reward of Actions. Which no reason will expect a Holy God should do, who looks not only at his own Power and Holiness, but at the displaying of his Governing-Justice too, and the Freedom and Liberty of his Creatures, and will take such ways to keep out sin, as best comport with all these. So that an utter incapacity for it, is no way of hindring us free and rewardable Creatures, who are not to be irresistably forced and compelled, but drawn and persuaded.
Quest. And has God done all, that can reasonably be expected that way, to prevent sin?
Ans. Yes, he has given his own Son to die a cruel Death, thereby to purchase Mercy for all that truly repent of their sins; he has plainly showed, and forbid all sin, that no Person need be ignorant of it; he has threatned it with the most insupportable punishments, that all may be afraid to come near it; he offers the most incomparable rewards, to all that will overcome it; and promises the aid of an unconquerable Spirit and Grace, to enable all, who will strive as they ought, to prevail against it. In summ, having stupendiously brought about, by the meritorious Death of his own Son, that Mercy should be offered to all Men to pardon, and Grace to extirpate and abolish sin: he has left nothing wanting, but their own wills, to perfect the conquest of it. And he has done all that for them, and set all those things before them, which should, not force their wills, indeed, but bend and persuade them to resolve upon such conquest. And that is all, which ought to be done with free Creatures, whose wills are not to be forced, but won and persuaded, towards its exclusion. So that if after all, sin be in the World, God's Holiness, and, I may add, his Goodness too, are not to be charged, as if they had not abundantly done their part: but only the obstinacy of Mens own perverse wills, which are not to be forced, and will not be dissuaded from it, by all that can be fitly and reasonably offered to them. And therefore it may still be most justly said of God, as the Scripture doth, What could have been done more to my vineyard, that I have not done in it? Isaiah 5. 4. The Lord is not willing that any should perish, but that all should come to repentance, 2 Pet. 3. 9. As I live, saith the Lord God, I have no pleasure in the death of the wicked, but had rather that the wicked man would turn from his way, and live, Ezek. 33. 11.
Quest. Another of God's Attributes you mentioned, is his Goodness. Is God's Goodness an undistinguishing Indulgence, that lights promiscuously on all Persons?
Ans. No, 'tis a Wise and Holy Goodness, that respects qualifications. 'Tis the Goodness of a just God, not of a fond Man, and so is prone to all tenderness, that is consistent with Wise and Holy Ends, and Governing Justice. But tenderness and indulgence to ill things, and for ill purposes and effects, is not goodness, but dotage.
Quest. So that God's Goodness doth not bespeak such tenderness, as relents at the very sight of all miserable objects?
Ans. No, when Love and Kindness have been finally abused by them, affronted Goodness gives way to inflamed Justice, and can see Men smart and suffer, without being grieved for them.
Quest. Then we must not fancy God's Mercy is such an effeminate softness, and fond pity, as starts at the thoughts of any severity, though most wholesome and necessary?
Ans. No, it is Mercy to the Penitent, and Pitiable; but can well bear to see tormenting Cures wrought, on diseased, and straying offenders; or Vengeance executed, on obdurate Criminals.
Quest. Neither is his Goodness such easiness, as will be won or wearied out, purely by the confidence in requests, and meer importunity of obdurate sinners?
Ans. No, this good and easie God can be inflexible to any impious, or unreasonable request. And if they have been deaf to him in his time of calling, he will shew himself Just as well as Good, and requite them in their own kind, and be deaf to them in theirs, yea, when the extremity of their distress makes them cry to him with utmost importunity, and loudness. When their fear comes, says he, as desolation to lay all waste, and destruction as a whirlwind to sweep all before it: then, though they call, and seek me early, will I▪ instead of relenting, laugh, and mock at their calamity, Prov. 1. 26, 27, &c.
Quest. But when this Goodness puts such difference between Objects, is it, as some fancy, a blind and partial benevolence, that fixes by chance, or humour, on some; and when once it is fixed, heaps all favours, and sees no faults in them?
Ans. No, by no means. God's Goodness is not guided, as fond Man's often is, by blind fancy, but always by highest discretion. He is infinite in Goodness, but yet so, as at the same time, to be equal in Justice, and Wisdom too. So that he will do good to all, that have not incapacitated themselves by their own fault, but to none against just, and wise reason.
Quest. By this it seems, this good God has not more love of any Persons, as they are his Creatures, or Favorites, than as they are endowed with certain qualifications. And that his hatred is stronger against sin, than his Love is for any Favorite, or created Being?
Ans. Yes, he never loves an evil work, out of favour to the workers; but, as the *Psal. 5. 5. Prov. 21. 27. & chap. 28. 9.Scripture often tells us, he hates the workers, for the sake of their evil works. So that no Persons must ever fancy they are such Favorites of God, that he will tolerate them in any wickedness. Or that, having once fixed his Love upon them, or made Decrees in their favour, he will not see sin in them, nor impute it to them, nor hate them for such things, as are most hateful to him in others.
Quest. If it is none of these things, what is it we are to understand by God's Goodness?
Ans. His perfect delight in doing good. Which I shall note especially in two things, viz. his forwardness in rewarding good Services, and his great Patience and Easiness in passing over offences.
Quest. Is he mindful of his Servants, and careful to reward all their good Services?
Ans. Yes, and that he would have all Men undoubtedly, to think by him, that so they may be encouraged to serve him. For he that cometh to God, must believe that he is▪ and that he is a rewarder of those, that diligently seek him, Heb. 11. 6.
Quest. Is he also Patient and Merciful upon their Offences, as well as Bountiful upon their good Services?
Ans. Yes, when they repent, and turn from them. For he proclaims himself longsuffering, keeping mercy for thousands, forgiving iniquity, transgression, and sin▪ Exod. 34. 6, 7. He shows wonderful Patience, in bearing with the sins of Men; and Mercy in pardoning, when they truly repent of them.
Quest. And is not this Mercy some incouragement to those, who go on in their sins?
Ans. No, because, as I said, he will have Mercy on those only, who repent of them. His long-suffering with sinners, is only to give them time, and lead them to repentance, Rom. 2. 4. And his forgiving them, is only when they do repent. For even there, where he proclaims his Mercy, he declares he will by no means clear the guilty, Exod. 34. 7. If we are impenitent to the last, there is no expectation of Mercy to forgive, but of Justice to punish us.
Quest. You say God shows this Goodness, in bountifully rewarding good Services. Doth he not also show the same, in estimating what Services are good, and fit to be rewarded by him?
Ans. Yes, as far as is consistent with truth, and reason. He is by no means captious, or exceptious, like one that studied to find faults, and make the worst of our performances. Nor stiff, and rigid in standing upon the extremities of things, but is ready to make all fair abatements, and allowances, which are reasonably and justly pleadable in our case, as I shall have occasion to observe afterwards.
Quest. What mean you by God's Justice, or Righteousness?
Ans. His doing Right and Equity, both first, in giving Righteous Laws; and secondly, in passing Righteous Judgments according to them, without respect of Persons.
Quest. Is God Righteous as a Law-giver, in imposing only just and Righteous Laws?
Ans. Yes, The Gods of the Gentiles, indeed, which S. Paul *1 Cor. 10. 20.says were Devils, injoyned their Worshippers, the most sinful, foul, and cruel things. They served Bacchus in the Idol-Feasts called the Bacchanals, and other of their Deities, with Revellings, and Drunkenness, and Profligate Uncleanness: and so S. Peter says, whilst they wrought the will of the Gentiles, together with their abominable Idolatries, they walked in lasciviousness, excess of wine, revellings, 1 Pet. 4. 3. as the Israelites, joyning themselves to the Idol Baal▪ Peor, committed. whoredoms, Num. 25. 1, 2, 3. They served Moloch, that is, Saturn, by most horrible and unnatural cruelties, dropping their own Children into the Fire through the Hands of his Statue, and so burning them alive to him; which the Scripture calls making them pass through the fire to Moloch, as a burntoffering, Lev. 18. 21. & Jer. 19. 5. But the True God is most utterly opposite to all such impositions. He commands nothing, but what is pure, and virtuous, and for our own good and advantage; what is honorable, and perfective of our Natures; nay, what is worthy, not only of Men, but of Angels, and, when he would submit to any Laws, as he did when in Christ he became Man, of God himself.
Quest. This shews the excellency of his Laws. But what say you to the equity of them? Are they not rigorous and overburdensome, requiring more than we are able to perform?
Ans. No, though he requires great things, yet together with that, he offers such help and grace, as will render them, not only possible, but tolerably easie to us. His commandments are not grievous, 1 John 5. 3. His yoke is easie, and his burden light, Matth. 11. 30.
Quest. Is God Righteous also as a Judge, that is, when he comes to Judgment, will he impartially execute his Laws, without favour, or respect of Persons?
Ans. Yes. For in his Righteous Judgment, he will render to every Man, according to his deeds. To those, who by continuance in welldoing, sought Glory, eternal Life. But to all, that obey unrighteousness, and are impenitent sinners, wrath and anguish, and that on every one, that doth evil, without respect of persons, Rom. 2. 5. to 12.
Quest. What will become then of all those, that break his Laws?
Ans. Unless they make their peace by Repentance, they must be condemned to that eternal Death, which his Law threatens.
Quest. But doth not God sometimes punish one Man for another's sin, as the Children for the Parents, or the Parents for the Children; whereas the rule of Justice is to give every Man his own?
Ans. No, in all his allotments, he assures us the righteousness of the righteous shall be upon him, and the wickedness of the wicked shall be upon him. Behold, saith he, all souls are mine, as the soul of the father, so also the soul of the son: and one shall not suffer for another, but the soul that sinneth, it shall die, Ezek. 18. 4, 19, 20. Indeed, if a Father shares in a Child's fault, by setting an evil example to it, or by being too indulgent and not seasonably correcting it; then he shall suffer, as *1 Sam. 2. 23, 24, 29. & chap. 3. 13.Eli did: but this is not for his Child's, but for his own sin, in as much as he concurred to it. And if a Child follow his Father's sin, he shall partake in his punishment, as is implied in Ezekiel, chap. 18. 14. but that is not because his Father sinned, but because he imitated it. But if we do not communicate in the sins of other Men, we shall not answer for their guilt; for every man shall bear his own burden, Gal. 6. 5.
Quest. But what say you, when God punishes a wicked Parent with want, or an infirm body; doth not that transmit Diseases, or Poverty to his innocent Posterity? Or, when he scourges a sinful Nation, with the Sword, Famine, or Pestilence; do not those involve the innocent, in common with the Criminals?
Ans. Yes, but these not being directed by Almighty God upon themselves, but seizing them through the necessity of second causes, and course of things, by reason of their joynt Interests and Relations; they are not vindictive strokes, nor in the way of punishments, but only their calamities and misfortunes. 'Tis their mixt Interests, not God's Justice, which brings these upon their heads.
Quest. But when Men have forfeited by their own sins, is not God, who would otherwise spare, oft-times moved to exact the forfeiture for the sins of others, who will be afflicted, and are intended to be punished in their misfortunes.
Ans. Yes, and that, 'tis like, may be a reason, why, when God says in the Second Commandment, he will punish the sins of Idolatrous Fathers, who are particularly called haters of him, on the Children, he limits it to the third, and fourth generation. For 'tis very possible the Parents may live so long to see their Sufferings, and so be punished themselves, in beholding what their unfortunate Posterities endure for their sakes. But since in this case, God only takes just forfeitures, and withholds undue favours, and forbearance, when he has great and wise reasons; it is no reflexion at all on his Justice, or other Attributes.
Quest. I see God doth not misplace punishments, by punishing one for another's offences. But may he not seem to misproportion them, when he punishes momentany sins with eternal torments? Is that consistent with Rules of Justice?
Ans. Yes, whatever punishments are justly proposed, may be justly exacted. For what a just, and wise Law-giver denounces, a just Judge may execute. And if Men feel the smart of it, they can only blame themselves. For why would they deserve it? The punishment was denounced to the sin, before they had made themselves guilty of it. And this denunciation was intended to restrain them from committing it. And if they would, by God's help they might have been restrained by it. So that be their suffering hard, or their punishment what it will, they have none to accuse but themselves, for having voluntarily called it down upon their own heads.
Quest. But is it just, to propose and denounce such heavy punishments?
Ans. Yes, because there is need of them, and Mankind will not be restrained by less. For so strong is the sinful byass and inclination of our Natures, so many and great our temptations, and so much the advantage of sensible and present pleasures above future and unseen recompences; that Men would never forego the pleasures of their sins on smaller Considerations. Not only the offers of all temptations, but also the reluctancies of our own Natures are to be out-weighed, and the great disadvantage of remote and unseen things is to be compensated, by the immensity, and eternal duration of these punishments. So that less than these, would not discourage any numbers in our circumstances. Nay, alas, how few do these hinder and discourage, as the general wickedness of those, who profess to believe them, is a lamentable and abundant evidence.
Quest. But between sin and punishment, as 'tis usually said, there should be some proportion. Whereas sins, that are soon at an end, and sufferings, that have no end, bear no proportion.
Ans. Since sins and sufferings are no material bodily things, they are not capable of being proportioned to each other by weight, or measure, to be weighed out equally in Scales, or measured by a Rule and Line, as Bodies are. Their proportion, is not a natural proportion, on account of intrinsick weight and size; but a moral proportion, in respect of ends and uses, which is to work on Mens wills, and in their free choice to surmount all impediments, and out-weigh all temptations to disobedience. So that to proportion punishments to sins, is not to equalize them in intrinsick weights and measures, there being nothing in their Natures, which can ground such comparisons: but only to proportion punishments to temptations, so as to make them out-weigh them in our choice and free-wills. And thus eternal punishments are proportionate to our offences; that is▪ they are no more, than are necessary to make us forego those pleasures, or advantages, which recommend them. Nay, alas! with the greater part of Men, they cannot do this, who are so bewitched with sins present pleasures, that they will enjoy them, though for that they fall at last under these eternal torments, as we see by sad experience.
Quest. Since God is thus exactly just, and equal in all his ways, it is great Blasphemy in any to represent him as tyrannical, or imperious, that doth good, or hurt, out of meer will or humour, not in regard to the qualifications of his Creatures?
Ans. So it is. Thus, indeed, the Indians thought of the Devils they worshipped. And thus all superstitious Persons think of God, who seek to appease him by vile flatteries, slavish tremblings, and forced submissions, which are suited to such imperious and humoursome tempers. But the true God is most just, and reasonable in all his ways, requiring to be served only in the wisest things, and from willing hearts, and recompencing by a most unbiassed and exact sentence. All is highest reason and unblemished Justice, nothing weak humour or passion, which this Almighty Prince doth.
Quest. God's punitive Justice then, is nothing like impotent Men's implacable revenge, who cannot be at ease till their anger is sated with the smart of their Enemies?
Ans. No, in no wise. He doth not punish to gratifie private passions, and resentments. When he afflicts, it is not willingly, Lam. 3. 33. How shall I give thee up? is his compassionate relenting, when a sinner is almost past Mercy, Hos. 11. 8. But it is for wise, and publick ends, to keep up Government, to secure Goodness, and discourage Offences. God's Justice is a wise Resolution, not a weak Passion: and he takes pleasure in the pains inflicted by it, as they are well and wisely done; not at all, as angry Men are wont to do, because thereby they have wrecked their spite on those that vexed them.
Quest. Besides this Justice, in allotting future recompences; doth not God also show himself just, in bestowing present, and suitable events to actions?
Ans. Yes, by him, as *1 Sam. 2. 3.Hannah acknowledged, actions are weighed, before they are accomplished, to bestow events; as well as after, to make retributions, according to Reason and Justice. And this present Judicature, God discharges in the Administration of his Providence. Which must make all Men extreme wary what designs, or attempts they ingage in, never despairing of his Blessing in a good way, nor presuming on it in an ill one, as I shall note afterwards.
Quest. Is God present in all places, to take notice of all the actions, both of good and bad Men, which he will thus justly reward or punish?
Ans. Yes, for whither shall I flee from thy presence? Psal. 139. 7. The eyes of the Lord are in every place, beholding the evil, and the good, Prov. 15. 3. He fills heaven and earth, so that no man may hide himself in secret places, that he shall not see him, Jer. 23. 24. And the sense of this, as it will induce us every where to pray to him, because, though unseen, he is every where present to hear our Prayers; so would it be every where an effectual restraint, and hinder us from venturing on any evil, or misbecoming thing. For what Man would presume to do a rude thing, in his Sovereign's presence; or an impertinent and trifling one, before any wise, and grave Persons; or a base and filthy one, before even a Child, or Stranger, and much more before those, whose care 'tis to rebuke, and punish such misdoings? So that in all Places and Companies, we should demean our selves with decency and modesty, with seriousness and gravity, with circumspection and care, purity and integrity, if we bethought our selves that the Great and Holy God stands looking on, and observes all our motions.
Quest. And will it not also quicken Mens diligence in good things, and make them active in his Service?
Ans. Yes, it would do so even with eye servants, who put on a great shew of care, and diligence in their Master's presence. And besides, it would incite Men to a great frequency in devout Ejaculations, and solemn Addresses to Almighty God: it being most unseemly to stand mute and regardless before him, without suitable expressions of Adoration and Reverence.
Quest. And doth this Omnipresent God see even our hearts, and secret thoughts?
Ans. Yes, he is acquainted with all our ways, he understands our thoughts afar off, and there is not a word in our tongue, but he knows it altogether, Psal. 139. 2, 3, 4.
Quest. By this it seems, that God knows all that is done by us in this World, and will be incorruptibly just in rewarding all that is good, and in punishing all that is bad, except repentance prevents it?
Ans. Yes.
Quest. What mean you by God's Faithfulness, another of his Attributes?
Ans. I mean two things. First, his inviolable performance of his promises. Secondly, his constant adherence to his Friends, and faithful Servants.
Quest. God has made most Gracious Promises to his Servants, both for this Life, and the next. Will he be inviolably Faithful, and keep his Word?
Ans. Yes, for he is not as Man that can be overseen, and afterwards see his folly, and repent of it. He is not as man, that he should repent: hath he spoken, and shall he not make it good? Num. 23. 19.
Quest. But when he Promises, or makes Gracious Invitations, or Declarations to sinners, as he *1 Tim. 2. 4. 2 Pet. 3. 9. Ezek. 33. 11.often doth, doth he deal plainly, and mean as he says?
Ans. God forbid we should think otherwise. For he is essential, unmixt Truth, as incapable of all insincere arts and double dealings, as he is of down-right falshoods. He never salves his Sincerity or Faithfulness, by secret reserves, or evasive interpretations, being absolutely above all need of, or temptation to such unworthy Artifices. So that whatsoever we have reason to believe, or expect from his Word, is plain Truth, and shall be most honestly and punctually made good. Especially, if, as in †Ezek. 33. 11.these cases, we have not only his Word, but also his Oath, which the Apostle calls two immutable things, wherein 'tis impossible for God to lye, that is, to delude our expectations, Heb. 6. 18. And therefore when God calls, and invites Men, to accept of his Mercy, and return to him; let not any Person harbour the least thought, as if he were not in earnest, or that his secret Will doth contradict his Word, or that when he calls for their return he doth not desire it, or has set some impregnable Decrees as a bar against them, or will substract that aid which is necessary to them, and without which it is impossible for them ever to return to him. These, and such like, are ungodly and prophane suspicions, which stain and blemish the spotless, and absolute sincerity of the most true God, with the faults and falshoods of wicked and deceitful Men. And where is Mens Reason, or Reverence, when they question whether God means as he says; who yet are ready to resent it as a great affront, if, on their most serious assertions, any Person shall make the same doubt and question of themselves?
Quest. And is he as able to make good his Word, as he is sincere in passing it?
Ans. Yes, he is the Almighty God, that doth whatsoever he pleases, both in heaven, and earth, the sea, and in all deep places, Psal. 135. 6. But as for the Explication, and Remarques upon this Attribute, I shall reserve them, till it comes to be considered in its own place in the Creed.
Quest. But when God promises, he ofttimes drives long ere he accomplishes.
Ans. Though he delays, yet he never forgets, or alters. Neither multitude of affairs, nor length of time, nor after-thoughts, can either wear it out of his Memory, or change his Purpose. He will ever be mindful of his covenant, Psal. 111. 5. He is the faithful God, who keepeth covenant to a thousand generations, Deut. 7. 9. who keepeth truth for ever, Psal. 146. 6. And being sure of God's Promises at last, we may well have patience in waiting for them: as Abraham had, who received not the Child of promise, till he was very old; and his seed after him, who entred not into the promised land, till above *Gen. 13. 13. Exod. 12. 41.400 Years after God had made him the promise of it.
Quest. But, if in hopes of his promised rewards, and dread of his just punishments, we should take the pains to be Holy as he is Holy, to make him our Friend: is he never inconstant to his Friends, and are we in no danger of losing him?
Ans. No.
Quest. One thing we may be sure of, that he will live as long as we shall do, to stand in need of him.
Ans. Yes, for he is Eternal, from everlasting to everlasting, he is God, Psal. 90. 2. and when the heavens, and the earth shall be changed, he is the same, and his years shall have no end, Psal. 102. 25, 26, 27.
Quest. And when once he loves, and takes complacence in us, will he be constant, and not alter his affection?
Ans. Yes, if we continue to love, and serve him. For he is the same yesterday, and to day, and for evermore, Heb. 13. 8. with him is no variableness, nor so much as shadow of turning, Jam. 1. 17.
Quest. But what, if, after we are the Friends of God, we should return to live in sin?
Ans. Then we should lose his Love. For the constancy of his Affection, lies not in loving and hating always the same Men, but in loving and hating always for the same reason. 'Tis an immovable fixedness, not upon the same Persons, but upon the same carriage and qualities. For if the wicked, whom God hates, turn from his wickedness; he shall surely live, and not die. And if the righteous, whom God loves, turn from his righteousness, and doth according to the ways of the wicked, all his former righteousness shall be forgotten, and in his sins, that he hath since committed, shall he die, Ezek. 18. 21, 22, 24.
Quest. Another Attribute above-mentioned, is the Wisdom of God. What mean you by God's Wisdom.
Ans. His most absolute Understanding, which clearly sees through all things, and knows what means are most proper, and what seasons best to move in, to bring about every purpose,
Quest. Is it one part of God's Wisdom, to set the justest rate and estimate on all things, not only clearly apprehending the truth, but proportionably valuing the worth of them, never magnifying a little, or undervaluing a great and weighty matter?
Ans. Yes, to be fond of worthless things, is no property of the Wise, but of Children and simple Persons; for such only are apt to be taken with Toys, and Trifles. Little things may greatly delight, or disturb little Spirits: but the Great and All-wise God, is most Wise and Great in all his resentments, never setting more by any things, than is really in them, or valuing them without, or beyond just cause. As all ill things he hates, so all empty ones he slights: proportioning all his resentments to the true weight and worth of Objects, that they may be always wise, and worthy of himself. And therefore no Men must ever fancy to gain God, or fear to lose him, by such little things, and trivial indifferencies, as have little or nothing in them, but are below the resentment of any intelligent, and prudent Man.
Quest. Indeed, a small indifferent matter, is not fit to bear a great resentment, either on one side, or other. So that frequent Crossings, or Sprinkling our selves with Holy Water, or Visiting certain Shrines, or putting on some Religious Habits, or other empty and uncommanded Ceremonies, are no more fit to gain the good presence, and protection of God; than the sight of a Surplice, a Posture, a Place, or other unforbidden Ceremony, are to forfeit and drive them from us.
Ans. Very right; but what doth either the one, or the other, must always be things of weight and moment. In particular, his own Laws, which are all about the most important matters, contain the things he likes. So that we gain, and please him, by obedience; and offend, and lose him, by disobeying. And therefore no Men must build on uncommanded abstinencies or severities, or on any affected singularities; nor, in general, must we ever seek the favour, or shun the displeasure of Almighty God, by arbitrary fancies and inventions of our own, but always according to what is written.
Quest. If this All-wise God sees through all things, he perfectly understands our Natures?
Ans. Yes, he made our hearts, and all our faculties, and so thorowly understands them, seeing clearly into all their turnings and windings, tempers and inclinations, what things will incite and draw them on, and what again will effectually restrain, and divert them from any purpose.
Quest. If he can tell how far every thing will work upon us, he can foresee the issue and effect of all means and methods; and, in particular, what force Preaching, Persuasion, Reproof, Discipline, Promises, Threatnings, or other means of Grace, will have upon Mankind at large, and what upon all particular Men, of every genius, interest, and temptation?
Ans. Yes, he knew assuredly that Pharaoh would not let the Israelites go, no not for all his plagues, Exod. 3. 19. And that the elders of Israel, would hearken to the voice of Moses, verse 18. And that Tyre, and Sydon, would have repented at the sight of Christ's great, and wonderful works, Matth. 11. 21. And this must beget in us the greatest Opinion, and Reverence for all God's Ordinances. So that no Persons must ever ask, as some prophanely do, what good it doth to go so oft to Prayers; or say they can benefit as much by reading at home, when they are called upon to go to Church, and hear a Sermon; or slightfully neglect, or undervalue any other means of God's appointing. Since God has prescribed Prayers, and Sacraments, and Preaching, and the Authority of Spiritual Guides, and the Unity of the Church, &c. as perpetual, and powerful means of Faith and good Life; who shall dare to accuse any of them of weakness, or unfitness; and pretend better to understand their efficacy, than he that understands all things; or put down his, and set up their own Wisdom, by neglecting the old, and beating out new ways for themselves?
Quest. Doth God also see the best times, and the fittest seasons for every purpose?
Ans. Yes, so exactly, as never in the least degree either to precipitate any business, or stay so long, till the fittest minute for it has over-passed him. And this must teach us never to think any Mercies too long delaied, or any Afflictions from his hand too fast hastned. Though in case of good desired, the present generally seems best to Flesh and Blood; yet in truth God's own time is always fittest. So that whether any things sent by him, come too soon, or too slow, in respect of our wishes, they come just when they should, neither too early, nor too late, in respect of exactness of season, and usefulness.
Quest. If the Character of the Great God, be to be so Holy, and Just, and True, and Faithful, and Good, and Patient, &c. as you have shewed, then no Man, who considers what he says, can reasonably pretend to love God, if he loves not these excellencies?
Ans. Very right. He can only have a blind love, as one that is fond of he knows not what: Or a mistaken love, as one that fancies God to be what he is not. But he has no intelligent, rational▪ love of God, unless he love those excellencies, that make up the Godhead. And if Men would worthily love these in God, they must seek to attain, and transcribe them out in themselves too.
Quest. At this rate no ungodly evil Man, who is an enemy of these Divine Tempers, can love God.
Ans. No; they may love some things in God, when taken asunder: as his Wisdom, which will move their admiration; or his Power, whilst he employs it for them; or his Goodness, so long as they feel its bountiful effects. But, if they seriously consider, they cannot love the Godhead, where all these properties are put together. For therein is an Holiness, that is irreconcileable to their sins; and a Justice, that will be inexorable in punishing them; a Faithfulness, that will execute Threatnings, as well as fulfil Promises; and an Almighty Power, to be employed in Eternally tormenting those that offend, as well as in Eternally rewarding all that truly serve him. And a God of this Character, is all terrour unto them. If they considerately view him, they may soon see enough to make against them, which will keep them from being truly in love with, or desirous of him. No Man can freely, and intelligently be in love with God, but he that is, or desires to be like him: and accordingly in Scripture, the love of God doth ordinarily include Obedience to him.
Quest. If these excellencies make up God's Character, then when any Persons by his Grace have once attained them, they are like God, and partakers of the Divine Nature.
Ans. Yes, his Image consists in righteousness, and true holiness, Eph. 4. 24. So that whosoever are endowed with these, are truly good, and Godlike Persons.