The Remaining Discourses on the Attributes of God, Sermon 2
SERMON II.Vol VII. The Goodneſs of God.
PSAL. CXLV.9.
The Lord is Good to all, and his tender Mercies are over all his Works.
IN the handling of this Argument, I propoſed to do theſe four things.
Firſt, To conſider what is the proper Notion of Goodneſs, as it is attributed to God.
Secondly, To ſhew that this Perfection belongs to God.
Thirdly, To conſider the Effects of the Divine Goodneſs, together with the large extent of it, in reſpect of its objects. And,
Fourthly, To anſwer ſome Objections which may ſeem to contradict, and bring in queſtion the Goodneſs of God. I have conſidered the two firſt; and in ſpeaking to the third, I propoſed the conſidering theſe two things.
I. The univerſal extent of God's Goodneſs, to all his Creatures.
II. More eſpecially the Goodneſs of God to man, which we are more eſpecially concerned to take notice of, and be affected with.
The Firſt of theſe appears in theſe four particulars.
1. In his giving Being to ſo many Creatures.
2. In making them all ſo very good, conſidering the number and variety, the rank and order, the end and deſign of all of them.
3. In his continual preſervation of them.
4. In his providing ſo abundantly for the welfare and happineſs of all of them, ſo far as they are capable and ſenſible of it.
The Firſt of theſe I ſpoke largely to; I proceed to ſhew in the,
2. Place, that the univerſal Goodneſs of God appears, in making all theſe Creatures ſo very good, conſidering the number and variety, the rank and order, the end and deſign of all of them. His Goodneſs excited and ſet a work his Power to make this World, and all the Creatures in it; and that they might be made in the beſt manner that could be, his Wiſdom directed his Power, he hath made all things in number, weight, and meaſure; ſo that they are admirably fitted and proportioned to one another: And that there is an excellent Contrivance in all ſorts of Beings, and a wonderful beauty and harmony in the whole Frame of things, is I think ſufficiently viſible to every diſcerning and unprejudiced mind. The loweſt form of Creatures, I mean thoſe which are deſtitute of ſenſe, do all of them contribute ſome way or other, to the uſe, and conveniency, and comfort of the Creatures above them, which being endowed with ſenſe are capable of enjoying the benefit and delight of them, which being ſo palpable in the greateſt part of them, may reſonably be preſumed, tho'it be not ſo diſcernable concerning all the reſt; ſo that when we ſurvey the whole Creation of God, and the ſeveral parts, we may well cry out with David, Pſal. 104.24. O Lord how manifold are thy works, in wiſdom hath thou made them all!
'Tis true indeed, there are degrees of Perfection in the Creatures, and God is not equally good to all of them. Thoſe Creatures which are of more Noble and Excellent Natures, and to which he hath communicated more degrees of Perfection, they partake more of his Goodneſs, and are more glorious inſtances of it: But every Creature partakes of the Divine Goodneſs in a certain degree, and according to the Nature and Capacity of it. God, if he pleaſed, could have made nothing but immortal Spirits; and he could have made as many of theſe as there are individual Creatures of all ſorts in the World: but it ſeemed good to the wiſe Architect, to make ſeveral ranks and orders of Beings, and to diſplay his Power, and Goodneſs, and Wiſdom, in all imaginable variety of Creatures; all which ſhould be good in their kind, tho' far ſhort of the Perfection of Angels and immortal Spirits.
He that will build a Houſe for all the uſes and purpoſes of which a Houſe is capable, cannot make it all foundation, and great beams and pillars; muſt not ſo contrive it, as to make it all Rooms of ſtate and entertainment: but there muſt of neceſſity be in it meaner materials, rooms and offices for ſeveral uſes and purpoſes, which however inferiour to the reſt in dignity and degree, do yet contribute to the beauty and advantage of the whole. So in this great Frame of the World, it was fit there ſhould be variety and different degrees of Perfection in the ſeveral parts of it; and this is ſo far from being an impeachment of the Wiſdom or Goodneſs of him that made it, that it is an Evidence of both. For the meaneſt of all Gods Creatures is good, conſidering the nature and rank of it, and the end to which it was deſigned; and we cannot imagine how it could have been ordered and framed better, tho' we can eaſily tell how it might have been worſe, and that if this or that had been wanting, or had been otherwiſe, it had not been ſo good; and thoſe who have been moſt converſant in the contemplation of Nature, and of the Works of God, have been moſt ready to make this acknowledgment.
But then if we conſider the Creatures of God, with relation to one another, and with regard to the whole Frame of things, they will all appear to be very good; and notwithſtanding this or that kind of Creatures, be much leſs perfect than another, and there be a very great diſtance between the Perfection of a worm, and of an Angel; yet conſidering every thing in the rank and order which it hath in the Creation, it is as good as could be, conſidering its nature and uſe, and the place allotted to it among the Creatures.
And this difference in the Works of God, between the goodneſs of the ſeveral parts of the Creation, and the excellent and perfect goodneſs of the whole, the Scripture is very careful to expreſs to us in the Hiſtory of the Creation, where you find God repreſented, as firſt looking upon, and conſidering every days work by it ſelf, and approving it, and pronouncing it to be good, Gen. 1.4, 10, 12, 18, 21, 24. at the end of every days work, it is ſaid that God ſaw it, and it was good: but then when all was finiſht, and he ſurveyed the whole together, it is ſaid, v. 31. that God ſaw every thing that he had made, and behold it was very good; very good, that is the beſt, the Hebrews having no other Superlative. Every Creature of God by it ſelf is good: But take the whole together, and they are very good, the beſt that could be.
3. The univerſal goodneſs of God further appears, in the careful and continual preſervation of the things which he hath made; his upholding and maintaining the ſeveral Creatures in being, in their natural ſtate and order; thoſe which have life, in life, to the period which he hath determined and appointed for them; in his preſerving the whole World, his managing and governing this vaſt Frame of things, in ſuch ſort, as to keep it from running into confuſion and diſorder. This is a clear demonſtration, no leſs of the goodneſs than of the Wiſdom and Power of God, that for ſo many Ages all the parts of it have kept their places, and performed the offices and work for which Nature deſigned them; that the World is not, in the courſe of ſo many thouſand years, grown old and weak, and out of repair, and that the Frame of things doth not diſſolve and fall in pieces.
And the Goodneſs of God doth not only take care of the main, and ſupport the whole Frame of things, and preſerve the more noble and conſiderable Creatures; but even the leaſt and meaneſt of them. The Providence of God doth not overlook any thing that he hath made, nor deſpiſe any of the works of his hands, ſo as to let them relapſe, and fall back into nothing, through neglect and inadvertency; as many as there are, he takes care of them all, Pſal. 104.27, 28. where the Pſalmiſt ſpeaking of the innumerable multitude of Creatures upon the Earth, and in the Sea, Theſe all (ſaith he) wait upon thee, that thou mayſt give them their meat in due ſeaſon; that thou giveſt them they gather, thou openeſt thine hand, and they are filled with good. And to the ſame purpoſe, Pſal. 145.15 16. The eyes of all wait upon thee, and thou giveſt them their meat in due ſeaſon; thou openeſt thine hand, and ſatisfieſt the deſire of every living thing. The inanimate Creatures, which are without ſenſe; and the brute Creatures, which tho' they have ſenſe, are without underſtanding, and ſo can have no End and Deſign of ſelf-preſervation, God preſerves them, no leſs than men who are endowed with reaſon, and foreſight to provide for themſelves; Pſal. 36.7. Thou preſerveſt man and beaſt. And Pſal. 147.9. He giveth to the beaſt his food, and to the young Ravens when they cry. And ſo our Saviour declares to us the particular Providence of God towards thoſe Creatures, Matth. 6.26. Behold the fowls of the air, for they ſow not, neither do they reap, nor gather into barns; yet your heavenly Father feedeth them. V. 28.29. Conſider the lillies of the field, how they grow; they toyl not, neither do they ſpin: And yet I ſay unto you, that Solomon in all his glory, was not arrayed like one of theſe.
And tho' all the Creatures below man, being without underſtanding, can take no notice of this bounty of God to them, nor make any acknowledgments to him for it, yet man, who is the Prieſt of the viſible Creation, and placed here in this great Temple of the World, to offer up Sacrifices of praiſe and thankſgiving to God, for his univerſal goodneſs to all his Creatures, ought to bleſs God in their behalf, and to ſing praiſes to him, in the name of all the inferiour Creatures, which are ſubjected to his Dominion and Uſe; becauſe they are all as it were his Family, his Servants and Utenſils, and if God ſhould neglect any of them, and ſuffer them to periſh and miſcarry, 'tis we that ſhould find the inconvenience and want of them; and therefore we ſhould on their behalf celebrate the Praiſes of God; as we find David often does in the Pſalms, calling upon the inanimate and the brute Creatures to praiſe the Lord.
4. The univerſal Goodneſs of God doth yet further appear; in providing ſo abundantly for the Welfare and Happineſs of all his Creatures, ſo far as they are capable and ſenſible of it. He doth not only ſupport and preſerve his Creatures in Being, but takes care that they ſhould all enjoy that happineſs and pleaſure, which their natures are capable of. The Creatures endowed with Senſe and Reaſon, which only are capable of pleaſure and happineſs, God hath taken care to ſatisfie the ſeveral Appetites and Inclinations which he hath planted in them; and according as Nature hath enlarged their deſires and capacities, ſo he enlargeth his Bounty towards them; he openeth his hand, and ſatisfieth the deſire of every living thing. God doth not immediately bring Meat to the Creatures, when they are hungry; but it is near to them, commonly in the Elements wherein they are bred, or within their reach, and he hath planted Inclinations in them to hunt after it, and to lead and direct them to it; and to encourage ſelf-preſervation, and to oblige and inſtigate them to it, and that they might not be melancholy and weary of Life, he hath ſo ordered the nature of living Creatures, that Hunger and Thirſt are moſt implacable deſires, exceeding painful, and even intolerable; and likewiſe that the ſatisfaction of theſe Appetites, ſhould be a mighty pleaſure to them. And for thoſe Creatures that are young, and not able to provide for themſelves, God hath planted in all Creatures a foreign, a natural Affection towards their young ones, which will effectually put them upon ſeeking Proviſions for them, and cheriſhing them, with that care and tenderneſs which their weak and helpleſs condition doth require; and reaſon is not more powerful and effectual in mankind to this purpoſe, than this natural inſtinct is in brute Creatures; which ſhews what care God hath taken, and what proviſion he hath made in the natural Frame of all his Creatures, for the ſatisfaction of the inclinations and appetites which he hath planted in them; the ſatisfaction whereof is their pleaſure and happineſs. And thus I have done with the Firſt head I propoſed, the univerſal extent of God's goodneſs to his Creatures, let us now proceed, in the
II. place, To conſider more particularly the goodneſs of God to men; which we are more eſpecially concerned to take notice of, and to be affected with it. And we need go no further than our own obſervation and experience, to prove the goodneſs of God; every day of our lives, we ſee and taſte that the Lord is good, all that we are, and all the good that we enjoy, and all that we expect and hope for, is from the divine goodneſs, every good and perfect gift deſcends from above, from the Father of lights, Jam. 1.17. And the beſt and moſt perfect of his gifts he beſtows on the Sons of men. What is ſaid of the wiſdom of God, Prov. 8. may be applyed to his goodneſs; the goodneſs of God ſhines forth in all the works of Creation, in the Heavens and Clouds above, and in the Fountains of the great deep, in the Earth and the Fields, but its delight is with the Sons of men. Such is the goodneſs of God to man, that it is repreſented to us in Scripture, under the Notion of love. God is good to all his Creatures, but he is only ſaid to love the ſons of men. More particularly the goodneſs of God to man appears,
1. That he hath given us ſuch noble and excellent Beings, and placed us in ſo high a rank and order of his Creatures. We owe to him that we are, and what we are; we do not only partake of that effect of his goodneſs, which is common to us with all other Creatures, that we have received our being from him; but we are peculiarly obliged to him, for his more eſpecial goodneſs, that he hath made us reaſonable Creatures, of that Kind which we ſhould have choſen to have been of, if we could ſuppoſe, that before we were, it had been referr'd to us, and put to our choice, what part we would be of this viſible World. But we did not contrive and chuſe this Condition for our ſelves, we are no ways acceſſary to the dignity and excellency of our Beings; but God choſe this condition for us, and made us what we are; So that we may ſay, with David, Pſal. 100.3, 4, 5. 'Tis he that hath made us, and not we our ſelves. O enter then into his gates with thanksgiving, and into his courts with praiſe; be thankful unto him, and ſpeak good of his name, for the Lord is good. The goodneſs of God is the Spring and Fountain of our Beings, but for that we had been nothing; and but for his farther goodneſs, we might have been any thing, of the loweſt and meaneſt rank of his Creatures. But the goodneſs of God hath been pleaſed to advance us to be the Top and Perfection of the viſible Creation, he hath been pleaſed to endow us with Mind and Underſtanding, and made us capable of happineſs, in the knowledge, and love, and enjoyment of himſelf. He hath curiouſly and wonderfully wrought the Frame of our Bodies, ſo as to make them fit Habitations for reaſonable Souls, and immortal Spirits; he hath made our very Bodies Veſſels of Honour, when of the very ſame Clay he hath made innumerable other Creatures, of a much lower rank and condition; ſo that tho' man in reſpect of his Body be a-kin to the Earth, yet in regard of his Soul, he is allied to Heaven, of a divine Original, and deſcended from above. Of all the Creatures in this viſible World, man is the chief; and what is ſaid of Behemoth, or the Elephant, Job 42. in reſpect of his great ſtrength, and the vaſt bigneſs of his Body, is only true abſolutely of man, that he is, divini opificii caput, the chief of the ways of God, and upon earth there is none like him.
The Pſalmiſt takes particular notice of the goodneſs of God to man, in this reſpect of the excellency and dignity of his being. Pſal. 8.5. Thou haſt made him little lower than the Angels, and haſt crowned him with glory and honour. And this advantage of our nature above other Creatures, we ought thankfully to acknowledge; tho' moſt men are ſo ſtupid, as to overlook it, as Elihu complains, Job 35.10, 11. None ſaith, where is God my maker? Who teacheth us more than the beaſts of the earth, and maketh us wiſer than the fowls of heaven.
2. The goodneſs of God to man appears, in that he hath made and ordained ſo many things chiefly for our uſe. The beauty and uſefulneſs of the Creatures below us, their plain ſubſerviency to our neceſſity, and benefit, and delight, are ſo many clear Evidences of the Divine Goodneſs to us, not only diſcernable to our Reaſon, but even palpable to our Senſes, ſo that we may ſee and taſte that the Lord is gracious.
This David particularly inſiſts upon as a ſpecial ground of praiſe and thankſgiving to God, that he hath ſubjected ſo great a part of the Creation to our dominion and uſe; Pſal. 8.6, 7, 8. ſpeaking of man, Thou haſt made him to have dominion over the works of thy hands; thou haſt put all things under his feet; all ſheep and oxen, yea, and the beaſts of the field; the fowl of the air, and the fiſh of the ſea, and whatſoever paſſeth through the paths of the ſeas. What an ininnumerable variety of Creatures are there in this inferiour World, which were either ſolely or principally made for the uſe and ſervice, pleaſure and delight of man! How many things are there, which ſerve for the neceſſity and ſupport, for the contentment and comfort of our lives! How many things for the refreſhment and delight of our Senſes, and the excerciſe and employment of our Underſtandings! That God hath not made man for the ſervice of other Creatures, but other Creatures for the ſervice of man, Epictetus doth very ingeniouſly argue from this obſervation; that the Creatures below man, the brute beaſts, have all things in a readineſs, nature having provided for them meat, and drink, and lodging, ſo that they have no abſolute need that any ſhould build Houſes, or make Cloaths, or ſtore up Proviſions, or prepare and dreſs meat for them; for, ſays he, being made for the ſervice of another, they ought to be furniſht with theſe things, that they may be always in a readineſs, to ſerve their Lord and maſter; a plain evidence that they were made to ſerve man, and not man to ſerve them.
And to raiſe our thoughts of God's goodneſs to us the Sons of men yet higher, as he hath given us the Creatures below us for our uſe and convenience, ſo hath he appointed the Creatures above us for our Guard and Protection, not to ſay for our ſervice. Pſal. 34.7. The Angel of the Lord encampeth round about them that fear him, and he delivereth them; and then it follows, O taſte and ſee that the Lord is good. And, Pſal. 91.11, 12. He ſhall give his Angels charge over thee, to keep thee in all thy ways. They ſhall bear thee up in their hands. Nay the Apoſtle ſpeaks, as if their whole buſineſs and imployment were to attend upon and be ſerviceable to good men, Heb. 1.14. Are they not all miniſtring ſpirits, ſent forth to miniſter for them, who ſhall be heirs of Salvation?
3. The goodneſs of God to men appears, in his tender Love and peculiar Care of us, above the reſt of the Creatures, being ready to impart and diſpenſe to us the good that is ſuitable to our capacity and condition; and concerned to exempt us from thoſe manifold Evils of Want and Pain, to which we are obnoxious. I do not mean an abſolute exemption from all ſorts and all degrees of Evil, and a perpetual tenor of temporal happineſs, and enjoyment of all good things; this is not ſuitable to our preſent ſtate, and the rank and order which we are in among the Creatures; nor would it be beſt for us, all things conſidered. But the Goodneſs of God to us above other Creatures, is proportionable to the dignity and excellency of our Natures above them; for as the Apoſtle reaſons in another caſe, doth God take care for Oxen, and ſhall he not much more extend his care to Man? To this purpoſe our Saviour reaſons, Mat. 6. Behold the Fowls of the Air, they ſow not, neither do they reap, and yet your heavenly Father takes care of them; are not ye much better than they? And, v. 30. Wherefore if God ſo cloath the graſs of the field, ſhall he not much more cloath you? And, Chap. 10.29. Are not two Sparrows ſold for a Farthing? and one of them ſhall not fall on the ground without your Father. But the very hairs of your head are all numbred. Fear ye not therefore, ye are of more value than many Sparrows. 'Tis true, God hath a ſpecial care of his People and Servants, above the reſt of Mankind; but our Saviour uſeth theſe Arguments to his Diſciples, to convince them of the Providence of God towards them, as Men, and of a more excellent Nature than other Creatures.
And indeed we are born into the World more deſtitute and helpleſs, than other Creatures; as if it were on purpoſe to ſhew, that God had reſerved us for his more peculiar Care and Providence; which is ſo great, that the Scripture, by way of condeſcention, expreſſeth it to us by the name of Love; ſo that what effects of Care the greateſt and tendereſt Affection in Men is apt to produce towards one another, that, and much more, is the effect of God's Goodneſs to us; and this Affection of God is common to all Men (tho' of all Creatures we have leaſt deſerved it) and is ready to diffuſe and ſhed abroad it ſelf, whereever Men are qualified for it by Duty and Obedience, and do not obſtruct and ſtop the emanations of it, by their Sins and Provocations.
And tho' the greateſt part of Mankind be evil, yet this doth not wholly put a ſtop to his goodneſs, tho' it cauſe many abatements of it, and hinder many good things from us; but ſuch is the Goodneſs of God, notwithſtanding the evil and undutifulneſs of Men, that he is pleaſed ſtill to concern himſelf in the Government of the World, and to preſerve the Societies of Men from running into utter confuſion and diſorder; notwithſtanding the violence and irregularities of Mens Wills and Paſſions, the Communities of Men ſubſiſt upon tolerable terms; and notwithſtanding the rage and craft of evil Men, poor and unarmed Innocence and Virtue is uſually protected, and ſometimes rewarded in this World; and domineering and outragious Wickedneſs is very often remarkably checkt and chaſtiſed. All which Inſtances of God's Providence, as they are greatly for the advantage and comfort of Mankind, ſo are they an effectual declaration of that Goodneſs which governs all things, and of God's kind care of the affairs and concernments of Men; ſo that if we look no farther than this World, we may ſay with David, Verily there is a reward for the Righteous, verily there is a God that judgeth the earth.
I know this Argument hath been perverted to a quite contrary purpoſe; that if goodneſs govern'd the World, and adminiſtred the Affairs of it, good and evil would not be ſo careleſly and promiſcouſly diſpenſed; good Men would not be ſo great ſufferers, nor wicked Men ſo proſperous as many times they are.
But this alſo, if rightly conſidered, is an Effect of God's goodneſs, and infinite Patience to Mankind; That he cauſeth his Sun to riſe, and his Rain to fall upon the juſt and unjuſt. That upon the Provocations of Men, he does not give over his care of them, and throw all things into confuſion and ruin; this plainly ſhews, that he deſigns this Life for the tryal of Men's Virtue and Obedience, in order to the greater reward of it; and therefore he ſuffers Men to walk in their own ways, without any great check and controle, and reſerves the main bulk of Rewards and Puniſhments for another World: So that all this is ſo far from being any Objection againſt the goodneſs of God, that on the contrary, it is an Argument of God's immenſe Goodneſs, and infinite Patience, that the World ſubſiſts and continues, and that he permits Men to take their courſe, for the fuller tryal of them, and the clearer and moſt effectual declaration of his Juſtice, in the Rewards and Puniſhments of another life.
Fourthly, and Laſtly, The Goodneſs of God to Mankind moſt gloriouſly appears, in the proviſion he hath made for our Eternal Happineſs. What the happineſs of Man ſhould have been, had he continued in Innocency, is not particularly revealed to us; but this is certain, that by willful tranſgreſſion, we have forfeited all that happineſs which our Natures are capable of. In this lapſed and ruinous condition of Mankind, the Goodneſs and Mercy of God was pleaſed to employ his Wiſdom for our Recovery, and to reſtore us, not only to a new, but a greater capacity of Glory and Happineſs. And in order to this, the Son of God aſſumes our Nature, for the recovery and redemption of Man; and the pardon of Sin is purchaſed for us by his Blood; Eternal Life, and the Way to it, are clearly diſcover'd to us. God is pleaſed to enter into a New and better Covenant with us, and to afford us inward grace and aſſiſtance, to enable us to perform the Conditions of it; and graciouſly to accept of our Faith and Repentance, of our ſincere Reſolutions and Endeavours of Holineſs and Obedience, for Perfect and Compleat Righteouſneſs, for his ſake who fullfilled all righteouſneſs.
This is the great and amazing goodneſs of God to Mankind, that when we were in open Rebellion againſt him, he ſhould entertain thoughts of Peace and Reconciliation; and when he paſt by the fall'n Angels, he ſhould ſet his Affection and Love upon the ſinful and miſerable Sons of Men. And herein is the love of God to men perfected, that as he hath made all Creatures, both above us, and below us, ſubſervient and inſtrumental to our ſubſiſtence and preſervation, ſo, for the ranſom of our Souls from eternal Ruin and Miſery, he hath not ſpared his own Son, but hath given him up to death for us; him, whom he hath commanded all the Angels of God to worſhip, and to whom he hath made ſubject all Creatures in Heaven and Earth; Him, who made the World, and who upholds all things by the word of his power, who is the brightneſs of his Glory, and the expreſs Image of his Perſon.
And after ſuch a ſtupendious Inſtance as this, what may we not reaſonably hope for, and promiſe our ſelves from the Divine Goodneſs! So the Apoſtle hath taught us to reaſon, Rom. 8.32. He that ſpared not his own Son, but delivered him up for us all, how ſhall he not with him alſo freely give us all things?