A Stock of Divine Knowledge, Chapter 18
OF THE IVSTICE OF GOD. CHAP. XVIII.
DEU. 32.4.
He is a righteous Lord, and all his waies are judgment.
THE three laſt Attributes, we have ſpoken of, were love, grace, and mercy, which all proceeded from his goodneſſe; which have in the ſeverall handling of them, afforded great comfort, to wounded and diſtreſſed conſciences; and there be three more that follow, all proceeding from the ſame fountaine, that is from Gods goodneſſe; namely, juſtice, anger, and hatred; and theſe ſerve, for the awakning, and rowſing up of ſecure men out of their impenitency: of theſe three, we may ſay as of the former, in ſubſtance they are but one; but yet being ſeverally handled, affoord very great variety of inſtruction, and other comforts; and the firſt of theſe, is the juſtice of God; and for the ground, we are to ſpeake of theſe two waies, that I have read; All his waies are juſt. To handle this as the former: firſt we will ſee what juſtice is, and ſo the firſt queſtion is this:
Queſt. What is the juſtice of God, or of the divine Eſſence?
Anſ. It is a communicable Attribute, whereby he executeth his law upon reaſonable creatures; rewarding the obedience of the godly; and puniſhing the diſobedience of the ungodly: This deſcription being laid down, we make it manifeſt after this manner; Juſtice, or righteouſnes is Attributed to God, in ſeverall reſpects, it is Attributed to him: Firſt, as God. Secondly, as he is a free Lord. Thirdly, as a father. Laſtly, as a Judge. For the three firſt, they all fall under the heads of other Attributes; therefore I paſſe them over, as not pertaining to this: but the juſtice of God as he is a Judge, as he is a juſt Judge; that is manifeſt by this text, All his waies are judgement, whatſoever he doth is juſt: Pſal. 119.117. Iuſt art thou Oh Lord! and juſt are thy judgements: therefore the Scriptures teacheth us, that he gives to every man according to his workes, as Rom. 2.6. and infinite the like; ſhewing, that this appertaines to him: Again, we ſay it is a communicable Attribute, becauſe there is the like to be found in man, though not ſo perfect as in God; yet there is a juſtice in man, and ſhould be in every man, to give to every man his own: The next thing we ſay, it is that, whereby he executes his laws; we call it the execution of the law, not the effecting the law in reaſonable creatures, reſpecting the preſcription; but the execution of the law upon reaſonable creatures, in reſpect of the cenſure: The former of theſe is the worke of grace, (as you have heard) a ſanctified obedience: The latter is the work of his juſtice; execution is the judgement of the law; and in this reſpect, the law is called judgement, Pſal. 119. and in many other places, in reſpect of the cenſure, or penalty, that followes the breach of the law; beſides we ſay that all Gods works are in judgement; as Salvian in another caſe ſpeakes, that it may be manifeſt that it was juſtice, and not power, that that did ſo; this is juſtice that doth it, and not power; we adde to this, the rewarding of the obedience of the godly, and puniſhing the diſobedience of the ungodly: ſo the Scripture is manifeſt, Pſal. 9.10. Thou wilt judge the people with equity Dan 4.34. Nebucadnezer ſaith, that all the waies of God are judgement: this is that the Apoſtle ſpeaks of, 2 Tim. 4.8. From henceforth is laid up for me a crowne of righteouſneſſe, which God, the righteous judge ſhall give me: And God is faithfull and juſt, Heb. 6 12. that will not forget your workes, and labour of love, that you have ſhewed towards his ſaints: that is, will not forget to recompence; and therefore it is ſaid, Rev. 22.12. Behold I come, and my reward is with me: And the Lord judgeth righteouſly without reſpect of perſon, Deu. 10.17. 1. Pet. 1.17. If you call him father that without reſpect of perſons judgeth righteouſly, then paſſe the time of your dwelling here with fear: both are joined 2 Theſ. 1.6. It is a juſt thing with God to recompence tribulation to them that trouble you, and to give you reſt: Finally, David in 18. Pſal, 21. ſaith, Thou haſt dealt righteouſly with me, and 25. verſe, with every man. So that I have opened every part of this deſcription.
Queſt. Why is it thus Attributed to God?
Anſw. Becauſe he is moſt willing to give every man his due; and whatſoever he doth, he cannot do unjuſtly: To examine, and explane this; I ſay, it is to give every man his due; the Lawyers define juſtice, to be a conſtant, or perpetuall will, giving every man his due: if this be juſtice this may well be given to God; for who gives to every man his right, more then he, the Scriptures are apparent; for he gives to every man his owne, according to his workes, that he doth this, experience teacheth, and he doth it freely; he doth it not upon oath, he is not ſworne to it, he is a free Lord; and out of his love to juſtice he doth it: it is not with him as with others, that may doe juſtice, and have no love to it, therefore it is fitly applied to him: it is added further; whatſoever he doth, is juſt, he cannot do unjuſtly; becauſe the Lord is a free Lord; his will is the rule of juſtice: he is not a Lord ſworn to laws, as Princes comming to their kingdoms are ſworn, &c. but a free Lord. God cannot go beyond law, his owne will is his law, and the rule of juſtice; whatſoever he wills, he wills it by his owne Eſſence; therefore whatſoever he wills is juſt &c. Will he juſtifie the theefe upon the croſſe, and condemne others? will he call Peter, and condemne Iudas? will he love Iacob and hate Eſau? he doth it juſtly, Rom. 9. (there is no rule for his will, but his will, which is the rule of juſtice:) howſoever man ſeeth no reaſon, that juſtice ſhould be juſt: Salvian ſaith, we cannot ſay that juſtice is unjuſt: Gods will is the rule of juſtice, and therefore it cannot be unjuſt; though man cannot be the reaſon of the juſtice.
Queſt. Why ſay you that he executes his law upon reaſonable creatures?
Anſw. Becauſe ſuch onelyonly are capable of law; therefore the ſentence appertaines onelyonly to them, either of reward, or puniſhment: we manifeſt this, they only are ſubject to the law, becauſe the law was given to reaſonable creatures, and none elſe: In the firſt beginning, it was written in their hearts, Rom. 2.15. before it was written in tables of ſtone, it was written in their hearts; in whoſe? in the hearts of the Gentiles. After, when it was written in tables of ſtone, to whom was it given? to reaſonable creatures; and therefore they are bound to the obedience of it: ſo that the execution of the law, belongs to them; as the Apoſtle ſaith, whatſoever the Lord ſpake, he ſpake it to thoſe that were under the law; unreaſonable creatures naturally have no judgement, therefore they are not ſubject to the law: Saint Bernard ſaith, true it is, that Gods juſtice ſometimes takes hold of the unreaſonable creatures, but it is not for themſelves, nor any ſinne they have committed; but for their ſinnes to whom they belong, and for whom they were created, and that have the uſe of them, Gen. 3.17. that judgement, curſed ſhall be the earth; but for what? for its owne ſake? no, but for mans; as when God bleſſed the creatures, he bleſſed them for mans ſake; ſo when he curſes them, he curſes them for mans ſake; therefore we ſay, it is executed upon reaſonable creatures.
Queſt. Why ſay you, that by Iuſtice he rewards the obedience of the godly, and puniſhes the diſobedience of the wicked?
Anſw. Becauſe he is bound, to the one by promiſe, and to the other by due deſert: we will open this; I ſay, he is bound to the one by promiſe; for the righteouſneſſe, and converſation of any man whatſoever, never deſerved any thing at the hand of God; becauſe that good which they doe, is none of their owne: 2 Cor. 3.5. We are not ſufficient of our ſelves to thinke a good thought. Is there then a good will? no the Apoſtle ſaith, God works in us the will and the deed, Philip. 2.13 as Saint Auſtin ſpeaks: my God whatſoever I have is thy donation, thou giveſt all: and in many other places; whatſoever he be, that numbers his merits, he hath nothing; if he have nothing what then can helpe him? Againe, whatſoever he hath is ſtained: how then ſhall that which is ſtained, tainted, and defiled like a menſtruous cloath, merit any thing at the hands of God? therefore if God reward any mans righteouſneſſe, he doth it not out of merit, yet out of juſtice: becauſe he is bound to them by promiſe, Matt. 10.41, 42. He that receives a diſciple, in the name of a diſciple, ſhall have a diſciples reward: he that gives him a cup of cold water, ſhall not loſe his reward: whilſt God promiſes ſo great a reward to ſo little a worke, it ſhewes it is of promiſe, and not of merit: and hence it is that the Apoſtle Saint Paul appeales to juſtice, 2 Tim. 4.8. I have fought the good fight, &c. from hence is laid up for me a crowne of righteouſneſſe, which God the righteous judge ſhall give me. It is a crowne given, not merited; yet an act of righteouſneſſe to give it, becauſe promiſed. God hath made himſelfe a debtor, (ſaith Saint Auſtin) not by receiving any thing from man, but by making promiſes to man; and promiſe, we know, is due debt; therefore we ſay that he is bound to the one by promiſe, to the other he ſtands bound by due deſert. But it may be objected, Why ſhould the ſinnes of men deſerve, and not their good workes? Becauſe that which is good, is neither their owne, nor perfect, and is therefore recompenſed in much mercy, according to promiſe. That which is evill, is their owne, flowing from their owne corruption, and abſolutely evill, and therefore puniſhed according to deſert in juſtice. Saint Gregory ſaith, our good things are not purely good, but our evill things are purely evill; and therefore God when he comes to judge, he judges one by mercy, reſpecting his promiſe; and the other by juſtice, duely rewarding them. And thus we have ſeene this deſcription opened.
Vſe 1. The firſt Uſe teacheth us, that though the workes of God ſeeme to us, at any time unjuſt, yet we muſt acknowledge them juſt. Though fleſh and blood cannot ſee the reaſon of them, fleſh and blood muſt be ſilent, and ſay, it is juſtice that hath done it. Saint Auſtin ſaith, the reaſon of man is after one way, and the juſtice of God after another. All the works of God paſt, preſent, and to come, are done in juſtice; all his wayes are judgement: therefore though we can ſee no cauſe why he ſhould do them, we muſt lay our hands upon our mouthes: For inſtance; did God caſt Adam out of Paradiſe for eating fruit? and did he bring a curſe upon all his poſterity? though we can give a reaſon, or though we could not give a reaſon for it, yet it is juſt, for God hath done it. You will ſay, What? for ſo ſmall a thing, to bring a curſe upon him, and all his poſterity? though humane ſence can ſee no reaſon, yet it is juſt; ſo, that that God did, in deſtroying Corah, Dathan, and Abiram and all their families, wives and children, if we could ſee no reaſon for it, yet it were juſt. Againe, did the Lord elect ſome to ſalvation? and doth he reprobate others? can we give no reaſon for it? juſtice hath done it: doth he harden ſome, and ſhew mercy to others? all is juſtly done. In all theſe, though the reaſon be hid from us, yet we may not deny that which is apparant: though we cannot ſee why it ſhould be done, yet God hath done it, and we muſt reſt ſatisfied, that it is juſt: hath God made veſſels of honour, and diſhonour? the Apoſtle teacheth us, in theſe caſes to anſwer objections with this, Rom. 11.33. Oh the greatneſſe, and riches of the wiſedome and knowledge of God, &c. how ſecret are his judgements, and his wayes paſt finding out; it is enough for us to ſtand amazed at them, not to enquire into them. Secondly, if any aske further, Why did he ſo? the anſwer is, Rom 9.14. that there is no unrighteouſneſſe with God. Theſe two things Saint Auſtin uſed to anſwer to the Pelagians: I have this anſwer (ſaith the Father,) Oh the deepeneſſe both of the wiſdome and mercy of God, &c! and if you will be wrangling yet; I anſwer further, Rom. 9.14. There is no unrighteouſneſſe with God: and if you will know any more, ſeeke you other teachers; but beware you doe not finde preſumptuous men, that will take upon them to ſearch Gods counſell: happily, here may be other Objections, as this:
Queſt. Is it juſt (ſeeing all men are concluded under ſinne) that God ſhould free ſome men from ſinne, and leave other men in ſinne: how ſhould this ſtand with Gods juſtice?
Anſw. To this I anſwer: If God did free ſome men from puniſhment, without ſatisfaction; then he could not be juſt, but when he frees none, but thoſe for whom he is fully ſatisfied, his juſtice is not impaired. It is true indeede, that no man ſatisfies for himſelfe, nor could finde out a means of ſatisfaction, but it was Grace, not injuſtice, for God, out of the greatneſſe of his mercy and wiſdome, to finde out a meanes to ſatisfie his juſtice, which they that had ſinned could never have thought of: It was free for him to ſend his Sonne to redeeme ſome; therefore the Apoſtle ſaith, that our forgiveneſſe, is of mercy; but Iohn ſaith of juſtice, 1 Iohn 4.9. God is faithfull and juſt, to forgive us our ſinnes: the reaſon is from the 7. verſe, Becauſe the blood of Ieſus Chriſt his ſonne, hath cleanſed us from all ſinne: and ſo he doth it for juſtice, and not without mercy. It is true, his election was free in reſpect of man: Juſtification was free in reſpect of man, but it was grace that found out a meanes to ſave ſome; and yet, becauſe he would have his juſtice ſatisfied, he ſent his Son, that he might dye for them he would ſave.
Queſt. Happily ſome will ſay, this ſeemes to he injuſtice, that God ſhould puniſh his wicked ſervants, and alſo puniſh them upon the back of his dutifull Son?
Anſw. To this I anſwer, with Saint Chryſoſtome; true it is, that to the righteouſneſſe of mans juſtice it ſeemes he doth injuſtice, that for wicked ſervants doth give to death a good Sonne; but ſaith the Father, this is the admirable pietie, that the greatneſſe of his juſtice exceeded mans reaſon; though this juſtice hath a ſhew of injuſtice to man: that God ſhould lay the ſinnes of others upon him; yet was it juſt, becauſe their ſinnes were accounted his; he was the mediator, the head and husband of his Church; and therefore for God to require their ſinnes of him, was no injuſtice. Their ſinnes were made his, 1 Cor. 5.21. He that knew no ſinne was made ſinne for us: a ſacrifice for ſinne. Not to ſtand upon this, our ſinnes are all laid upon his ſcore: here mercy and juſtice kiſſe each other; mercy in this, that he found out a meanes to ſatisfie juſtice in this, that he would have ſatisfaction. And this he laid upon Chriſt, becauſe he willingly, and freely tooke our ſinnes upon him.
Vſe 2. This doth manifeſt, that there is a judgement of the laſt day, wherein God will judge the world; and ſo anſwers that objection againſt the juſtice of God, which ſometimes ſtumbled David, Pſa. 73. Ierem 12.2, 3. that the godly have their wayes hedged with thornes, and are in much affliction; but what is the eſtate of the wicked? Now they have the Pipe, and the Harpe, and are in a proſperous and floriſhing eſtate, &c. Well, amongſt many other things that may be anſwered, there is a day wherein he will judge them, though now ſometimes the Lord defers their puniſhment, yet he is not unjuſt, as one ſaith well; that that is deferred, is not taken away, forbearance is no quittance; God will juſtly reward both the good and wicked, in a fit opportunity.
Queſt. Why doth he deferre the puniſhment of the wicked?
Anſw. Becauſe by this meanes he would draw them to goodneſſe, or make his forbearance a greater meanes of their condemnation. And ſo he deferres to recompence his owne, becauſe he would try their faith, and conſtancy, and goodneſſe; ſo that by this meanes they are more eſtabliſhed in goodneſſe, wheras other men periſh; eaſe ſlayeth the fooliſh: there are many ſecret ſinnes, that lye in good men, that God oftentimes by theſe meanes makes them to finde out. Of the wicked, ſaith Saint Auſtin, ſome are puniſhed in this life, and that but a few, becauſe he reſerves them for an eternall puniſhment. So then it is manifeſt, there muſt be a day wherein God will judge the world; and though the Lord ſpares the wicked, it is no good to them, nor mercy; and it is not againſt juſtice to ſpare them, that he might, when he comes, makes his juſtice more apparant afterwards: ſo that there muſt needes be a judgement to come.
Vſe 3. Is God juſt? this is to awaken the ſecure and drowſie profeſſor, and alſo the carefull Chriſtian; though he muſt go through evill reproofes and ſlanders, yet God is juſt: howſoever he can call for nothing at his juſtice, by merit & deſert, yet by promiſe he may: let him lay hold upon the promiſes, and they ſhould ſtay and ſtrengthen his heart. On the other ſide, juſtice ſhould make all carnall men to remember that they muſt come to give an account. God ſhould be unjuſt, if he ſhould not recompence the wayes and workes of every man: therefore theſe men ſhould be awakened out of that ſecurity wherein they are: doe not thou thinke that thou haſt loſt thy good workes, and thy practice of godlineſſe ſhall goe unrewarded; God is juſt in his promiſe: on the other ſide, if thou haſt done wicked workes (though God doth not come preſently to puniſh them) preſume not of impunity; if God be God, certainly thoſe ſinnes which thou haſt committed when thou waſt a youth, when thou waſt a ſervant, when thou waſt a maſter, ſhall not goe unpuniſhed; for God is juſt. When the act is ceaſed and gone, it may be thou thinkeſt thy ſinne is gone; it is not ſo, the act is ceaſed, the guilt remains ſtill, and God will call every worke to judgement; every worke, good and bad: therefore labour that thou never forget it, unleſſe thou doe undoe it by repentance: this ſhould make every man carefull and watchfull over his wayes, as Saint Bernard ſaith; God hath two feet, Mercy and Juſtice; there be two ſignes of theſe feet in the heart of man, feare and hope; feare, becauſe God is juſt; hope, becauſe God is mercifull: ſometimes the heart is fearfull, then there is the image of his juſtice; and ſometimes there is hope, and then there is the image of his mercy: kiſſe not one alone, and imbrace not one alone; imbrace not mercy without juſtice, leſt thou grow ſecure; nor juſtice without mercy, leſt thou deſpaire: keepe both theſe together, and they ſhall keepe thee in the feare and love of God. We conclude then, that this is an incouragement to the godly, and a diſcouragement to the wicked, 2 Cor. 10.11. We muſt all appeare before the judgement ſeat of Chriſt: we therefore, ſaith the Apoſtle, knowing the terrors of the Lord, perſwade men: that is, ſeeing God is juſt, we labour to awaken men, we intreat men, we encourage men in good, we diſſwade men from ſinne, &c. therefore brethren, knowing that God will bring every thing to judgement, let us breake off our ſinnes: ſeeing he hath appointed a time, wherein he will judge the world; he commands every man every where to repent, that they may take away the matter of his juſtice. Againe, what manner of men ought we to be, in all holy and godly converſation; in as much as we know, that our labour is not in vaine in the Lord: let us not be weary in well doing. In one word, let us not goe on in ſinne, for though we get the pleaſure of it, yet remember what followes after, God is juſt, and the wages of ſinne is death: it will be bitterneſſe in the end. Let us not be diſcouraged from the wayes of God, from proceeding on in goodneſſe: let us withſtand the provocations of ſinne, then ſhall we have peace here, and hereafter the benefit of the juſtice of God, according to his mercifull promiſe, to reward our well-doing in the life to come for ever.