The Remaining Discourses on the Attributes of God, Sermon 3
SERMON III.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 handling this Argument, I proceeded in this Method.
Firſt, To conſider what is the proper Notion of Goodneſs.
Secondly, To ſhew that this Perfection of Goodneſs belongs to God.
Thirdly, I conſidered the Effects of the Divine Goodneſs under theſe Heads.
I. The univerſal Extent of it, in the number, variety, order, end, and deſign of the things created by him, and his preſervation and providing for the welfare and happineſs of them.
II. I conſidered more particularly the Goodneſs of God to Mankind, of which I gave theſe four Inſtances.
1. That he hath given us ſuch noble Beings, and placed us in ſo high a rank and order of his Creatures.
2. In that he hath made and ordained ſo many things chiefly for us.
3. In that he exerciſeth ſo peculiar a Providence over us above the reſt, that tho he is ſaid to be good to all, he is only ſaid to love the Sons of Men.
4. In that he hath provided for us eternal Life and Happineſs. There only now remains the
Fourth and laſt particular to be ſpoken to, which was to anſwer ſome Objections which may ſeem to contradict and bring in queſtion the Goodneſs of God; and they are many, and have (ſome of them eſpecially) great difficulty in them, and therefore it will require great conſideration and care, to give a clear and ſatisfactory anſwer to them, which undoubtedly they are capable of; the Goodneſs of God being one of the moſt certain and unqueſtionable Truths in the World. I ſhall mention thoſe which are moſt conſiderable and obvious, and do almoſt of themſelves ſpring up in every Man's Mind, and they are theſe Four, the firſt of them more general, the other three more particular.
Firſt, If God be ſo exceeding good, whence comes it to paſs, that there is ſo much Evil in the World, of ſeveral kinds; Evil of Imperfection, Evil of Affliction or Suffering, and (which is the greateſt of all others, and indeed the cauſe of them) Evil of Sin?
Secondly, The Doctrine of abſolute Reprobation; by which is meant, the decreeing of the greateſt part of Mankind to eternal Miſery and Torment, without any conſideration or reſpect to their Sin or Fault; this ſeems notoriouſly to contradict, not only the Notion of infinite Goodneſs, but any competent meaſure and degree of Goodneſs.
Thirdly, The eternal Miſery and Puniſhment of Men for temporal Faults, ſeems hard to be reconciled with that exceſs of Goodneſs, which we ſuppoſe to be in God.
Fourthly, The Inſtances of God's great ſeverity to Mankind upon occaſion, in thoſe great Calamities, which by the Providence of God have in ſeveral Ages either befaln Mankind in general, or particular Nations; and here I ſhall confine my ſelf to Scripture Inſtances, as being the moſt certain and remarkable, or at leaſt equal to any that are to be met with in Hiſtory; as the early and univerſal degeneracy of Mankind, by the ſin and tranſgreſſion of our firſt Parents; the deſtruction of the World by a general Deluge; the ſudden and terrible deſtruction of Sodom and Gomorrah, and the Cities about them, by Fire and Brimſtone from Heaven; the cruel extirpation of the Canaanites, by the expreſs command of God; and laſtly, the great Calamities which befel the Jewiſh Nation, and the final ruin and perdition of them at the deſtruction of Jeruſalem.
Theſe are the Objections againſt the goodneſs of God, which I ſhall ſeverally conſider, and with all the brevity and clearneſs I can, endeavour to return a particular Anſwer to them.
The Firſt Objection, which I told you is more general, is this, If God be ſo exceeding Good, whence then comes it to paſs, that there is ſo much Evil in the World of ſeveral kinds? 'Tis evident beyond denyal, that Evil abounds in the World. The whole World lies in Evil, ſays St. John, foreign, lies in wickedneſs, (ſo our Tranſlation renders it) is involved in Sin; but by the article and oppoſition St. John ſeems to intend the Devil. We know, ſays he, that we are of God, and the whole World, foreign, is ſubject to the evil one, and under his power and dominion. Which way ſo ever we render it, it ſignifies, that Evil of one kind or other reigns in the World. Now can Evil come from a Good God? Out of the ſame Mouth proceedeth bleſſing and curſing. Doth a Fountain ſend forth at the ſame place ſweet water and bitter? This cannot be, as St. James ſpeaks in another caſe. But all Evils that are in the World, muſt either be directly procured by the Divine Providence, or permitted to happen; and next to the cauſing and procuring of Evil, it ſeems to be contrary to the Goodneſs of God, to permit that there ſhould be any ſuch thing, when it is in his power to help and hinder it.
Anſwer. To give an account of this, it was an ancient Doctrine of ſome of the moſt ancient Nations, that there were two firſt Cauſes or Principles of all things, the one of good things, the other of bad; which among the Perſians were called Oromaſdes and Arimanius; among the Egyptians Oſiris and Typhon; among the Chaldeans good or bad Planets; among the Greeks, foreign and foreign; and Plutarch expreſly ſays, That the good Principle was called God, and the bad, Demon, or the Devil; in conformity to which ancient Traditions, the Manichees (a ſad Sect of Chriſtians) ſet up two Principles, the one infinitely good, which they ſuppoſed to be the original cauſe of all good that is in the World; the other infinitely evil, to which they aſcribed all the evils that are in the World.
But beſides that the Notion of an infinite Evil is a contradiction, it would be to no purpoſe to ſuppoſe two oppoſite Principles of equal power and force. That the very Notion of an infinite Evil is a contradiction, will be very clear, if we conſider, that what is infinitely evil, muſt be infinitely imperfect, and conſequently infinitely weak; and for that reaſon, tho never ſo miſchievous and malicious, yet being infinitely weak, and ignorant, and fooliſh, would neither be in a capacity to contrive Miſchief, nor to execute it. But admit, that a Being infinitely miſchievous, were infinitely cunning, and infinitely powerful, yet it could do no evil; becauſe the oppoſite Principle of infinite Goodneſs, being alſo infinitely wiſe and powerful, they would tie up one anothers Hands; ſo that upon this ſuppoſition, the Notion of a Deity, would ſignifie juſt nothing, and by virtue of the eternal oppoſition and equality of theſe two Principles, they would keep one another at a perpetual Bay, and being an equal match for one another, inſtead of being two Deities, they would be two Idols, able to do neither good nor evil.
But to return a more diſtinct and ſatisfactory Anſwer to this Objection; there are three ſorts of Evil in the World; the Evil of Imperfection; the Evil of Affliction and Suffering; and the Evil of Sin.
And 1ſt, For the Evil of Imperfection, I mean natural Imperfections, theſe are not ſimply and abſolutely, but only comparatively evil; now comparative Evil is but a leſs degree of goodneſs; and it is not at all inconſiſtent with the goodneſs of God, that ſome Creatures ſhould be leſs good than others, that is, imperfect in compariſon of them; nay, it is very agreeable both to the Goodneſs and Wiſdom of God, that there ſhould be this variety in the Creatures, and that they ſhould be of ſeveral degrees of Perfection, being made for ſeveral Uſes and Purpoſes, and to be ſubſervient to one another, provided they all contribute to the Harmony and Beauty of the whole.
Some Imperfection is neceſſarily involved in the very nature and condition of a Creature, as that it derives its Being from another, and neceſſarily depends upon it, and is beholding to it, and is likewiſe of neceſſity finite and limited in its Nature and Perfections; and as for thoſe Creatures which are leſs perfect than others, this alſo, that there ſhould be degrees of Perfection, is neceſſary, upon ſuppoſition, that the Wiſdom of God thinks fit to diſplay it ſelf in variety of Creatures of ſeveral kinds and ranks. For tho comparing the Creatures with one another, the Angelical Nature is beſt, and moſt perfect; yet it is abſolutely beſt, that there ſhould be other Creatures beſides Angels. There are many parts of the Creation, which are raſhly and inconſiderately by us concluded to be evil and imperfect, as ſome noxious and hurtful Creatures; which yet in other reſpects, and to ſome purpoſes, may be very uſeful, and againſt the harm and miſchief whereof, we are ſufficiently armed, by ſuch means of defence, and ſuch antidotes as reaſon and experience are able to find and furniſh us withal; and thoſe parts of the World, which we think of little or no uſe, as Rocks and Deſerts, and that vaſt Wilderneſs of the Sea, if we conſider things well, are of great uſe to ſeveral very conſiderable purpoſes; or if we can diſcern no other uſe of them, they ſerve at leaſt to help our dulneſs, and to make us more attentively to conſider, and to admire the perfection and uſefulneſs of the reſt; at the worſt, they may ſerve for Foils to ſet off the wiſe order and contrivance of other things, and (as one expreſſeth it very well) they may be like a Blackmoor's Head in a Picture, which gives the greater Beauty to the whole Piece.
2dly, For the Evils of Affliction and Suffering; and theſe either befal brute Creatures, or Men endow'd with Reaſon and Conſideration.
1ſt, For thoſe which befal the brute Creatures; thoſe ſufferings which Nature inflicts upon them, are very few; the greateſt they meet withal are from Men, or upon their account, for whoſe ſake they were chiefly made, and to whoſe reaſonable uſe and gentle dominion they are conſigned.
It is neceſſary from the very nature of theſe Creatures, that they ſhould be paſſive and liable to pain: and yet it doth in no wiſe contradict either the Wiſdom or Goodneſs of God to make ſuch Creatures, becauſe all theſe pains are for the moſt part fully recompenſed, by the pleaſure theſe Creatures find in Life; and that they have ſuch a pleaſure and happineſs in Life, is evident, in that all Creatures, notwithſtanding the miſeries they endure, are ſtill fond of Life, and unwilling to part with it: no Creature but Man (who only hath perverted his Nature) ever ſeeks the deſtruction of it ſelf; and ſince all brute Creatures are ſo loth to go out of Being, we may probably conclude, that if they could deliberate, whether they would be or not, they would chuſe to come into Being, even upon theſe hard conditions.
But however that be, this we are ſure of, that they ſuffer chiefly from us, and upon our account; we who are their natural Lords, having depraved our ſelves firſt, are become cruel and tyrannical to them; nay, the Scripture tells us, that they ſuffer for our ſakes, and that the whole Creation groaneth, and is in bondage for the ſin of Man: And this is not unreaſonable, that being made principally for Man, they ſhould ſuffer upon his account, as a part of his Goods and Eſtate; not as a puniſhment to them (which under the notion of puniſhment, they are not capable of) but as a puniſhment to him, who is the Lord and Owner of them, they being by this means become more weak and frail, and leſs uſeful and ſerviceable to him for whom they were made; ſo that the ſufferings of the Creatures below us, are in a great meaſure to be charged up-us, under whoſe dominion God hath put them.
2dly, As for the Afflictions and Sufferings which befal Men, theſe are not natural and of God's making, but the reſult and fruit of our own doings, the effects and conſequences of the ill uſe of our own liberty and free choice; and God does not willingly ſend them upon us, but we wilfully pull them down upon our ſelves; For he doth not afflict willingly, nor grieve the children of men, as the Prophet tells us, Lam. 3.33. Or as it is in the Wiſdom of Solomon, Chap. 1.12, 13. God made not death, neither hath he pleaſure in the deſtruction of the living; but men pull deſtruction upon themſelves, with the works of their own hands. All the Evils that are in the World, are either the Effects of our own Sin, as Poverty, and Diſgrace, Pains, Diſeaſes, and Death, which are ſometimes more immediately inflicted upon Men, by a viſible Providence and hand of God, but are uſually brought upon us by our ſelves, in the natural courſe and order of things; or they are the Effects of other Mens ſins, brought upon us by the ambition and covetouſneſs, by the malice and cruelty of others; and theſe Evils, tho they are procured and cauſed by others, yet they are deſerved by our ſelves; and tho they are immediately from the Hand of Men, yet we ought to look farther, and conſider them, as directed and diſpoſed by the Providence of God; as David did when Shimei curſed him; God (ſaith he) hath bid him curſe David, tho it immediately proceeded from Shimei's inſolence and ill nature.
Now upon the ſuppoſition of Sin, the Evils of Affliction and Suffering are good, becauſe they are of great uſe to us, and ſerve to very good ends and purpoſes.
I. As they are the proper Puniſhments of Sin. Evil is good to them that do Evil, that is, it is fit and proper, juſt and due. Pſal. 107.17. Fools, becauſe of their tranſgreſſion, and becauſe of their iniquities, are afflicted. And it is fit they ſhould be ſo, crooked to crooked is ſtreight and right. A rod for the back of Fools, ſaith Solomon; and elſewhere, God hath made every thing for that which is fit for it, and the evil day for the wicked man.
2dly, As they are the preventions and remedies of greater Evils. Evils of Affliction and Suffering are good for wicked Men, to bring them to a ſenſe of their ſin, and to reclaim them from it, and thereby to prevent greater temporal Evils, and preſerve them from eternal Miſery; and not only good to the Perſon that ſuffers, but likewiſe to others, to deter and affright them from the like ſins; to prevent the contagion of Sin, and to ſtop the progreſs of Iniquity, upon which greater guilt and worſe miſchiefs might enſue; and they are good to good Men, to awaken and rouſe them out of their ſecurity, to make them know God and themſelves better; they are almoſt a neceſſary Diſcipline for the beſt of Men, much more for evil and depraved diſpoſitions; and we might as reaſonably expect, that there ſhould be no Rod in a School, as that there ſhould be no ſuffering and afflictions in the World.
3dly, As they are the occaſions and matter of many Virtues. God teacheth Men temperance by want, and patience by reproach and ſufferings, charity by perſecution, and pity and compaſſion to others by grievous pains upon our ſelves. The benefit of Afflictions to them that make a wiſe uſe of them is unſpeakable; they are grievous in themſelves, nevertheleſs (ſaith the Apoſtle to the Hebrews) they bring forth the peaceable fruits of righteouſneſs, to them that are exerciſed therewith. David gives a great teſtimony of the mighty benefit and advantage of them, from his own experience, Pſal. 119.76. Before I was afflicted I went aſtray, but now have I kept thy word. And, v. 71. It is good for me that I have been afflicted, that I might learn thy Statutes.
4thly, The Evils of Suffering, patiently ſubmitted to, and decently born, do greatly contribute to the increaſe of our happineſs. All the perſecutions and ſufferings of good Men in this life, do work for us a far more exceeding and eternal weight of glory. And if they contribute to our greater good and happineſs at laſt, they are good. The glorious reward of the Sufferings which we have met with, in this life, will in the next clear up the goodneſs and juſtice of the Divine Providence, from all thoſe Miſts and Clouds which are now upon it, and fully acquit it from all thoſe Objections which are now raiſed againſt it, upon account of the afflictions and ſufferings of good Men in this life, which are not worthy to be compared with the glory which ſhall be revealed in them.
III. As for the Evil of Sin, which is the great difficulty of all. How is it conſiſtent with the goodneſs of God, to permit ſo great an Evil as this to come into the World? For anſwer to this, I deſire theſe two things may be conſidered.
1. That it doth not at all contradict the wiſdom or goodneſs of God, to make a Creature of ſuch a frame, as to be capable of having its obedience tryed in order to the reward of it, which could not be, unleſs ſuch a Creature were made mutable, and by the good or bad uſe of its liberty, capable of obeying or diſobeying the Laws of his Creator; for where there is no poſſibility of ſinning, there can be no tryal of our Virtue and Obedience, and nothing but Virtue and Obedience are capable of reward. The goodneſs of God towards us is ſufficiently vindicated, in that he made us capable of happineſs, and gave us ſufficient direction and power for the attaining of that end; and it does in no wiſe contradict his goodneſs, that he does not by his Omnipotency interpoſe to prevent our ſin; for this had been to alter the nature of things, and not to let Man be the Creature he made him, capable of reward or puniſhment, according to the good or bad uſe of his own free choice. It is ſufficient that God made Man good at firſt, tho mutable, and that he had a power to have continued ſo, tho he wilfully determined himſelf to evil; this acquits the goodneſs of God, that he made Man upright, but he found out to himſelf many inventions.
2. If there had not been ſuch an order and rank of Creatures, as had been in their nature mutable, there had been no place for the manifeſtation of God's goodneſs in a way of mercy and patience; ſo that tho God be not the Author of the ſins of Men, yet in caſe of their willful tranſgreſſion and diſobedience, the goodneſs of God hath a fair opportunity of diſcovering it ſelf, in his patience and long-ſuffering to Sinners, and in his merciful care and proviſion for their recovery out of that miſerable ſtate. And this may ſuffice for anſwer to the firſt Objection, if God be ſo good, whence then comes evil?
The Second Objection againſt the Goodneſs of God, is from the Doctrine of abſolute reprobation; by which I mean the decreeing the greateſt part of Mankind to eternal miſery and torment, without any conſideration or reſpect to their ſin and fault. This ſeems not only notoriouſly to contradict the Notion of infinite Goodneſs, but to be utterly inconſiſtent with the leaſt meaſure and degree of Goodneſs. Indeed, if by reprobation were only meant, that God in his own infinite Knowledge foreſees the ſins and wickedneſs of Men, and hath from all eternity determined in himſelf, what in his Word he hath ſo plainly declared, that he will puniſh impenitent Sinners with everlaſting deſtruction; or if by reprobation be meant, that God hath not elected all Mankind, that is, abſolutely decreed to bring them infallibly to Salvation; neither of theſe Notions of reprobation, is any ways inconſiſtent with the goodneſs of God; for he may foreſee the wickedneſs of Men, and determine to puniſh it, without any impeachment of his goodneſs: He may be very good to all, and yet not equally and in the ſame degree; if God pleaſe to bring any infallibly to Salvation, this is tranſcendent goodneſs; but if he put all others into a capacity of it, and uſe all neceſſary and fitting means to make them happy, and after all this, any fall ſhort of happineſs, through their own wilful fault and obſtinacy, theſe Men are evil and cruel to themſelves, but God hath been very good and merciful to them.
But if by reprobation be meant, either that God hath decreed, without reſpect to the ſins of Men, their abſolute ruin and miſery; or that he hath decreed that they ſhall inevitably ſin and periſh; it cannot be denied, but that ſuch a reprobation as this doth clearly overthrow all poſſible Notion of goodneſs. I have told you, that the true and only Notion of goodneſs in God, is this, that it is a propenſion and diſpoſition of the Divine Nature, to communicate Being and Happineſs to his Creatures: But ſurely nothing can be more plainly contrary to a diſpoſition to make them happy, than an abſolute decree, and a peremptory reſolution to make them miſerable. God is infinitely better than the beſt of Men, and yet none can poſſibly think that Man a good Man, who ſhould abſolutely reſolve to diſinherit and deſtroy his Children, without the foreſight and conſideration of any fault to be committed by them. We may talk of the Goodneſs of God: But it is not an eaſie matter, to deviſe to ſay any thing worſe than this of the Devil.
But it is ſaid, reprobation is an act of ſoveraignty in God, and therefore not to be meaſured by the common rules of goodneſs. But it is contrary to goodneſs, and plainly inconſiſtent with it; and we muſt not attribute ſuch a ſoveraignty to God, as contradicts his goodneſs; for if the ſoveraignty of God may break in at pleaſure upon his other Attributes, then it ſignifies nothing to ſay that God is good, and wiſe, and juſt, if his ſoveraignty may at any time act contrary to theſe Perfections.
Now if the Doctrine of abſolute reprobation, and the goodneſs of God cannot poſſibly ſtand together, the Queſtion is, Which of them ought to give way to the other? What St. Paul determines in another caſe, concerning the truth and fidelity of God, will equally hold concerning his goodneſs; Let God be good, and every Man a lyar. The Doctrine of abſolute reprobation is no part of the Doctrine of the Holy Scriptures, that ever I could find; and there's the Rule of our Faith. If ſome great Divines have held this Doctrine, not in oppoſition to the goodneſs of God, but hoping they might be reconciled together, let them do it if they can; but if they cannot, rather let the Schools of the greateſt Divines be call'd in queſtion, than the goodneſs of God, which next to his Being, is the greateſt and cleareſt truth in the world.
Thirdly, It is farther objected, that the eternal puniſhment of Men for temporal Faults ſeems hard to be reconciled with that exceſs of Goodneſs, which we ſuppoſe to be in God.
This Objection I have fully anſwer'd, in a Diſcourſe upon S. Matth. 25.46. and therefore ſhall proceed to the
Fourth and laſt Objection, againſt the goodneſs of God, from ſundry Inſtances of God's ſeverity to Mankind, in thoſe great Calamities which by the Providence of God have in ſeveral Ages either befaln Mankind in general, or particular Nations.
And here I ſhall confine my ſelf to Scripture Inſtances, as being moſt known, and moſt certain and remarkable, or at leaſt equally remarkable with any that are to be met with in any other Hiſtory; ſuch are the early and univerſal degeneracy of all Mankind, by the ſin and tranſgreſſion of our firſt Parents; the deſtruction of the World by a general deluge; the ſudden and terrible deſtruction of Sodom and Gomorrah, and the Cities about them, by Fire and Brimſtone from Heaven; the cruel extirpation of the Canaanites by the expreſs command of God; and laſtly, the great Calamities which befel the Jewiſh Nation, eſpecially the final ruin and diſperſion of them at the deſtruction of Jeruſalem. Theſe and the like inſtances of God's ſeverity, ſeem to call in queſtion his goodneſs.
Againſt theſe ſevere and dreadful Inſtances of God's ſeverity, it might be a ſufficient vindication of his goodneſs, to ſay in general, that they were all upon great and high Provocations; moſt of them after long patience and forbearance, and with a great mixture of mercy, and a declared readineſs in in God to have prevented or removed them upon repentance; all which are great Inſtances of the goodneſs of God. But yet for the clearer manifeſtation of the Divine Goodneſs, I ſhall conſider them particularly, and as briefly as I can.
1. As for the tranſgreſſion of our firſt Parents, and the diſmal conſequences of it to all their Poſterity. This is a great depth, and tho the Scripture mentions it, yet it ſpeaks but little of it; and in matters of mere Revelation, we muſt not attempt to be wiſe above what is written. Thus much is plain, that it was an act of high and wilful Diſobedience, to a very plain and eaſie Command; and that in the puniſhment of it, God mitigated the extremity of the Sentence (which was preſent death) by granting our firſt Parents the Reprieve of almoſt a thouſand Years; and, as to the conſequences of it to their Poſterity, God did not, upon this provocation, abandon his care of Mankind; and tho he removed them out of that happy ſtate and place in which Man was created, yet he gave them a tolerable condition and accommodations upon Earth; and which is certainly the moſt glorious Inſtance of Divine Goodneſs that ever was, he was pleaſed to make the fall and miſery of Man the happy occaſion of ſending his Son in our Nature, for the recovery and advancement of it to a much happier and better condition, than that from which we fell. So the Apoſtle tells us at large, Rom. 5. That the Grace of God, by Jeſus Chriſt, hath redounded much more to our benefit and advantage, than the ſin and diſobedience of our firſt Parents did to our prejudice.
2. For the general Deluge, tho it look very ſevere, yet if we conſider it well, we may plainly diſcern much of goodneſs in it. It was upon great provocation, by the univerſal corruption and depravation of Mankind, The earth was filled with violence, and all fleſh had corrupted its ways; the wickedneſs of Man was great upon the earth, and every imagination of the thoughts of his heart was only evil continually; which is not a deſcription of original ſin, but of the actual and improved wickedneſs of Mankind; and yet when the wickedneſs of Men was come to this height, God gave them fair warning, before he brought this Calamity upon them, when the patience of God waited in the days of Noah, for the ſpace of an hundred and twenty Years; at laſt, when nothing would reclaim them, and almoſt the whole race of Mankind were become ſo very bad, that it is ſaid, it repented the Lord that he had made Man upon the earth, and it grieved him at his heart, when things were thus extremely bad, and like to continue ſo; God in pity to Mankind, and to put a ſtop to their growing wickedneſs and guilt, ſwept them away all at once, from the face of the Earth, except one Family, which he had preſerved from this Contagion, to be a new Seminary of Mankind, and, as the Heathen Poet expreſſeth it, Mundi melioris origo, the ſource and original of a better Race.
3. For that terrible deſtruction of Sodom and Gomorrah by Fire and Brimſtone from Heaven, it was not brought upon them till the cry of their ſin was great, and gone up to Heaven, till by their unnatural Luſts they had provoked ſupernatural Vengeance. And it is very remarkable, to what low terms God was pleaſed to condeſcend to Abraham for the ſparing of them; if in thoſe five Cities there had been found but ten righteous perſons, he would not have deſtroyed them for thoſe ten's ſake. So that we may ſay with the Apoſtle, Behold the goodneſs and ſeverity of God! Here was wonderful goodneſs mixt with this great ſeverity.
4. For the extirpation of the Canaanites, by the expreſs command of God, which hath ſuch an appearance of ſeverity, it is to be conſider'd, that this Vengeance was not executed upon them, till they were grown ripe for it. God ſpared them for above four hundred Years, for ſo long their growing Impiety is taken notice of, Gen. 18.28. where it is ſaid, That the iniquity of the Amorites was not yet full; God did not proceed to cut them off, till their caſe was deſperate, paſt all hopes of recovery, till the land was defiled with abominations, and ſurcharged with wickedneſs, to that degree, as to ſpue out its Inhabitants, as is expreſly ſaid, Levit. 18.28. When they were arrived to this pitch, it was no mercy to them to ſpare them any longer, to heap up more guilt and miſery to themſelves.
Fifthly, and Laſtly, As for the great Calamities which God brought upon the Jews, eſpecially in their final ruin and diſperſion, at the deſtruction of Jeruſalem; not to inſiſt upon the known Hiſtory of their multiplied Rebellions and Provocations, of their deſpiteful uſage of God's Prophets, whom he ſent to warn them of his Judgments, and to call them to Repentance, of their obſtinate refuſal to receive Correction, and to be brought to amendment, by any means that God could uſe; for all which Provocations, he at laſt delivered them into their Enemies hands, to carry them away Captive; not to inſiſt upon this, I ſhall only conſider their final deſtruction by the Romans, which tho' it be dreadfully ſevere, beyond any Example of Hiſtory, yet the Provocation was proportionable; for this Vengeance did not come upon them, till they had as it were extorted it, by the moſt obſtinate impenitency and unbelief, in rejecting the Counſel of God againſt themſelves, and reſiſting ſuch means as would have brought Tyre and Sidon, Sodom and Gomorrah to repentance; till they had deſpiſed the Doctrine of Life and Salvation, delivered to them by the Son of God, and confirmed from Heaven, by the cleareſt and greateſt Miracles; and by wicked hands had crucified and ſlain the Son of God, and the Saviour of the World. Nay, even after this greateſt of ſins that ever was committed, God waited for their Repentance forty Years, to ſee if in that time they would be brought to a ſenſe of their ſins, and to know the things which belonged to their peace. And no wonder if after ſuch provocations, and ſo much patience, and ſo obſtinate an impenitency, the goodneſs of God at laſt gave way to his juſtice, and wrath came upon them to the utmoſt.
So that all theſe Inſtances rightly conſidered, are rather commendations of the Divine Goodneſs, than juſt and reaſonable objections againſt it; and notwithſtanding the ſeverity of them, it is evident that God is good, from the primary inclinations of his nature; and ſevere only upon neceſſity, and in caſe of juſt provocation. And to be otherwiſe, not to puniſh inſolent Impiety and incorrigible Wickedneſs, in a ſevere and remarkable manner, would not be goodneſs, but a fond indulgence; not patience, but ſtupidity; not mercy to Mankind, but cruelty; becauſe it would be an encouragement to them to do more miſchief, and to bring greater miſery upon themſelves.
So that if we ſuppoſe God to be holy and juſt, as well as good, there is nothing in any of theſe Inſtances, but what is very conſiſtent with all that goodneſs which we can ſuppoſe to be in a holy, and wiſe, and juſt Governour, who is a declared Enemy to Sin, and is reſolved to give all fitting diſcountenance to the breach and violation of his Laws. It is neceſſary in kindneſs and compaſſion to the reſt of Mankind, that ſome ſhould be made remarkable Inſtances of God's ſeverity, that the puniſhment of a few may be a warning to all, that they may hear and fear, and by avoiding the like ſins, may prevent the like ſeverity upon themſelves.
And now I have, as briefly as I could, explained and vindicated the goodneſs of God; the conſideration whereof is fruitful of many excellent and uſeful Inferences, in relation both to our Comfort and our Duty, But theſe I ſhall refer to another opportunity.