Discourses Upon the Attributes of God, Sermon 1
SERMON. I.Vol. VI. Concerning the Perfection of God.
MATTH. V.48.
Be ye therefore perfect, even as your Father which is in Heaven is perfect.
THESE words are the Concluſion which our Saviour draws from thoſe Precepts which he had given his Diſciples of greater perfection, than any Laws that were extant in the world before. V. 44. I ſay unto you, love your Enemies, bleſs them that curſe you, do good to them that hate you, and pray for thoſe that deſpitefully uſe you, and perſecute you. And to perſwade them hereto, he propounds to them the Pattern of the Divine Perfection; telling them, that being thus affected towards their Enemies, they ſhould reſemble God, v. 45. That ye may be the Children of your heavenly Father; for he maketh the Sun to riſe on the evil, and on the good, and ſendeth Rain on the juſt, and on the unjuſt.
And then he tells us, that if we be not thus affected towards our Enemies, and thoſe that have been injurious to us, we are ſo far from being like God, that we are but juſt level with the worſt of Men, v. 46, 47. For if ye love them which love you, what reward have you? do not even the Publicans the ſame? And if ye ſalute your Brethren only, what do ye more than others? do not even the Publicans ſo? And then concludes, that if we would attain that perfection which the Chriſtian Religion deſigns to advance Men to, we muſt endeavour to be like God in theſe perfections of Goodneſs, and Mercy, and Patience; Be ye therefore perfect, as your Father which is in Heaven is perfect. In which words we have,
Firſt, The abſolute Perfection of the Divine Nature ſuppoſed; as your Father which is in Heaven is perfect.
Secondly, It is propounded as a Pattern to our imitation. Be ye therefore perfect, &c.
In handling of theſe words, I ſhall do theſe four things.
I. Conſider how we are to conceive of the Divine Perfection.
II. I ſhall lay down ſome Rules whereby we may govern and rectifie our Opinions concerning the Attributes and Perfections of God.
III. How far we are to imitate the Perfections of God, and particularly what thoſe Divine Qualities are, which our Saviour doth here more eſpecially propound to our imitation.
IV. I ſhall endeavour to clear the true meaning of this Precept, and to ſhew that the Duty here intended by our Saviour is not impoſſible to us; and then conclude this Diſcourſe with ſome uſeful Inferences from the whole.
I. I ſhall conſider how we are to conceive of the Divine Perfections. Theſe two ways.
1. By aſcribing all imaginable and poſſible Perfection to God.
2. By ſeparating and removing all manner of Imperfection from him.
1. By aſcribing all imaginable, and poſſible Perfection to God; abſolute and univerſal Perfection, not limited to a certain kind, or to certain particulars; but whatever we can conceive, and imagin to be a Perfection, is to be aſcribed to him; yea and beyond this, whatever poſſible Perfection there is, or poſſible degree of any Perfection, which our ſhort Underſtandings cannot conceive or comprehend, is to be aſcribed to him. For we are not to confine the Perfection of God to our imagination, as if we could find out the Almighty to Perfection: But on the contrary, to believe the Perfection of the Divine Nature to be boundleſs and unlimited, and infinitely to exceed our higheſt thoughts and apprehenſions.
More particularly, all kinds and all degrees of Perfection are to be aſcribed to God, which either do not imply a plain Contradiction, or do not argue ſome Imperfection, or are not evidently inconſiſtent with ſome other and greater Perfection.
Some things may ſeem to be Perfections, which in truth are not; becauſe they are plainly impoſſible, and involve a Contradiction; as that what has once been, ſhould by any Power be made not to have been; or that a thing, which by its Nature is limited and confin'd to one place, ſhould at the ſame time be in another. Theſe things in Reaſon are impoſſible, and therefore not to be ſuppoſed to fall under any Power how unlimited ſoever. For if we once aſcribe Contradictions to God, we deſtroy his Being; becauſe then to be, and not to be, Power, and no Power would be all one.
And then there are ſome Perfections, which do argue and ſuppoſe Imperfections in them; as Motion, the quickneſs and ſwiftneſs thereof in Creatures is a Perfection, but then it ſuppoſeth a finite and limited Nature: For a boundleſs and immenſe Being, that is every where preſent at once, hath no need to move from one place to another; and therefore though Motion be a Perfection in Creatures, there is no Reaſon to aſcribe it to God, becauſe it ſuppoſeth a greater Imperfection.
And there are alſo ſome imaginable degrees of Perfection, which becauſe they are inconſiſtent with other Perfections, are not to be admitted in the Divine Nature. For inſtance, ſuch degrees of Goodneſs and Mercy may be imagined, as would quite exclude and ſhut out Juſtice; and on the other hand ſuch a ſtrictneſs and a rigour of Juſtice, as would leave no room at all for Patience and Mercy; and therefore ſuch degrees are not really to be eſteemed Perfections. For this is a certain truth, that nothing is a Divine Perfection, which evidently claſheth with any other neceſſary and eſſential Perfection of the Divine Nature. We muſt ſo conſider the Perfections of God, that they may accord and conſiſt together; and therefore it cannot be a Perfection of God to be ſo good and gracious, as to encourage Sin, and to overthrow the Reverence of his own Laws and Government. 'Tis not Goodneſs, but Eaſineſs and Weakneſs, to be contented to be perpetually injur'd and affronted. 'Tis not Patience, to be willing to be everlaſtingly trampled upon. So likewiſe on the other hand, 'tis not a Perfection to be ſo ſevere and rigorous, as to ſmite a Sinner in the inſtant that he offends, not to be able to refrain from Puniſhment, and to give time for Repentance.
But whatever Perfection is conceivable or poſſible, and argues no Imperfection, nor is repugnant to any other neceſſary Perfection, is to be aſcribed to God; for this is the moſt natural and eaſie conception that we can have of God, that he is the moſt perfect Being. This natural Light doth firſt ſuggeſt and offer to the Minds of Men, and we cannot conceive of God as meer Power and Will without Wiſdom and Goodneſs. Hence it is that the Greeks call God very often, foreign, the beſt of Beings, and the Latin Optimus, Maximus, the beſt and the Greateſt, beatiſſima & perfectiſſima natura, conſtans & perfecta Ratio, the happieſt and moſt perfect Nature, immutible and abſolute Reaſon; and many other ſuch expreſſions which we meet with in the Writings of the Heathen Philoſophers. I readily grant, that the firſt and moſt obvious thought which men have of God, is that of his Greatneſs and Majeſty; but this neceſſarily involves or infers his Goodneſs; as Seneca excellently reaſons, Primus Deorum cultus eſt Deos credere, dein reddere illis majeſtatem ſuam, reddere bonitatem, ſine quâ nulla Majeſtas, The firſt Worſhip of the Gods is to believe their Being; next to aſcribe to them Greatneſs and Majeſty, to aſcribe to them Goodneſs, without which there can be no Majeſty.
And we ſhall find all along in Plato, & Tully, and the beſt and wiſeſt Writers among the Heathen, that they every where attribute the higheſt Excellencies and Perfections to the Divine Nature, and do ſteer and govern all their Diſcourſes of God by this Principle, that Perfection is to be aſcrbied to him: And whenever any thing is ſaid of God, they examin whether it be a Perfection or not; if it be, they give it him as his due; if it be not, they lay it aſide, as a thing not fit to be ſpoken of him.
And in the Scripture we do every where find Perfection aſcribed to the Nature, and Works, and Laws of God, to every thing that belongs to him, or proceeds from him: Job 37.16. Doſt thou know the wondrous works of him that is perfect in knowledge? And again, Canſt thou by ſearching find out God? Can'ſt thou find out the Almighty to perfection? Pſ. 18.30 As for God his way is perfect Pſ. 19.7. The Law of the Lord is perfect.
I ſhall not need to conſider particularly the ſeveral Perfections of the Divine Nature, I ſhall only give you a brief Scheme and Draught of them. Whatever Perfection can be imagined either in the manner of Being or Acting is to be aſcribed to God; therefore as to his Nature we ſay that he is a Spirit, that is, that he is not meer Body or Matter, becauſe that would exclude ſeveral other Perfections; for meer Matter is incapable both of Knowledge and Liberty, being determined by neceſſary Laws of Motion; and yet without Knowledge and Liberty, there can be no Wiſdom nor Goodneſs. We ſay of God, that he is of himſelf, and without Cauſe, and does not owe his Being to any other; and conſequently that he is neceſſarily, and that he cannot but be, and cannot be otherwiſe than he is; for that which is of its ſelf did not chuſe whether it would be or not, nor whether it would be thus or otherwiſe; for to ſuppoſe any thing to deliberate or conſult about it's own Being, is to ſuppoſe it to be before it is.
We muſt ſay of God likewiſe that he is immenſe, and every where preſent, becauſe to be limited is an Imperfection; and that he is eternal, that is, ever was, and ſhall be; for to ceaſe to be, is a greater Imperfection than ſometime not to have been.
And then we are to ſay of God, that he is the Cauſe of all other Beings, that they are made by him and depend upon him; that he knows all things, and can do all things in the moſt perfect manner, by a glance of his Mind, and by the meer beck and nod of his Will, without long ſtudy or deliberation, without laborious pains and endeavours, and conſequently that nothing is exempted from his Knowledge, and Power, and Providence, and that he adminiſters all things in a way of Goodneſs and Wiſdom, of Juſtice and Truth; and therefore all things are to be referred to him, as their laſt end. All theſe Perfections, and all other that are poſſible, we are to look upon the Divine Nature as fully and immutably poſſeſt of, and that in an higher and more excellent degree, than our finite Underſtandings are able to conceive or comprehend.
2. As we are to aſcribe all imaginable, poſſible Perfections to God, ſo we are to ſeparate and remove all manner of Imperfection from him. We muſt not obſcure or blemiſh the Divine Nature with the leaſt ſhadow or blot of Imperfection. If we once admit of this, to aſcribe any thing to God which argues Imperfection, we ſtrike at the foundation, and deſtroy one of the cleareſt and moſt eſſential Notions, which Men have of God. And therefore we find the Scripture very careful to remove all kind of natural or moral Imperfection from God. Gen. 18.25. That be far from Thee to do after this manner, to ſlay the righteous with the wicked, and that the righteous ſhould be as the wicked, that be far from thee; ſhall not the Judge of all the world do right? Deut. 32.4. A God of truth and without iniquity. Rom. 9.14. What ſhall we ſay then, is there unrighteouſneſs with God? God forbid, far be it from him.
Hence it is that in Scripture Holineſs is ſo frequently aſcrib'd to God, which ſignifies the purity and freedom of the Divine Nature from that which we call Sin; and God is very ſolicitous to give us ſuch a notion of himſelf, as may remove Sin and unrighteouſneſs at the greateſt diſtance from him, becauſe that is the greateſt of Imperfections. Is it an Imperfection to countenance Sin? the Scripture acquits God of it. Pſal. 5.4, 5. Thou art not a God that hath pleaſure in wickedneſs, neither ſhall evil dwell with Thee. Is it an Imperfection to go from ones word, or to change ones mind? this likewiſe is remov'd from God. 1 Sam. 15.29. The ſtrength of Iſrael will not lie or repent, he is not a man, that he ſhould repent. Is it an Imperfection to want any thing, to be liable to any thing, to depend upon any thing without one's ſelf for their happineſs? this alſo is to be ſet far from him. Job 22.2, 3. Can a man be profitable to God? or is it a gain to him, that thou makeſt thy way perfect? Job 35.6, 7. If thou ſinneſt, what doſt thou againſt him? or if thy tranſgreſſions be multiplied, what doſt thou unto him? If thou art righteous, what giveſt thou him? or what receiveth he of thine hand? Thy wickedneſs may hurt a man as thou art, and thy righteouſneſs may profit the Son of man. Is it an Imperfection to tempt, or to be tempted to Sin? this is to be ſeparated from God, He cannot be tempted of evil, neither tempteth he any man, ſaith St. James. Chap. 1.17. And to mention no more, is it an Imperfection to be in any reſpect mutable? This is denyed of God, with him there is no variableneſs, or ſhadow of turning. Thus you ſee how we are to conceive of the Perfections of God, by aſcribing all imaginable and poſſible Perfection to him, and removing all ſhadow of Imperfection from him. I proceed in the
II. Place, to lay down ſome Rules by which we may rectifie and govern our Opinions concerning the Attributes and Perfections of God: The beſt I can think of, are theſe following.
Firſt, Let us begin with the moſt natural, and plain, and eaſie Perfections of God, and lay them for a foundation, and rectifie all our other Apprehenſions of God, and Reaſonings about him, by theſe; and theſe are his Power, Wiſdom, and Goodneſs, to which moſt of the reſt may be reduced. Right Apprehenſions and a firm Belief of theſe will make it eaſily credible to us, that all things were made and are governed, by him; for his Goodneſs will diſpoſe and incline him to communicate Being to other things, and to take care of them when they are made. An infinite Power and Wiſdom render him able to do all this without any labour or difficulty, and without any diſturbance of his eaſe or happineſs, as Epicurus would ſeem vainly to fear; who in truth did not believe a God, but pretended only to deny his Providence, and that he either made or govern'd the world; becauſe he was loth to lay ſo much trouble upon him. Vain man! as if thoſe things which are impoſſible and difficult to our Weakneſs and Folly, might not be infinitely eaſie to infinite Power and Wiſdom.
Particularly the Goodneſs and Juſtice of God are not ſo difficult to apprehend, as the Diſputes and Controverſies about them have rendred them to many. When we conſider infinite Knowledge and Power, we may eaſily loſe our ſelves, and go out of our depth, by wading too far into them: There is ſomething concerning theſe, that is unimaginable, and unaccountable to our Reaſon; we may not be able to underſtand how Something may be produc'd from Nothing; becauſe it argues ſuch an exceſs of Power, as we cannot comprehend; but yet we are forc'd to acknowledge, that either the World muſt be produc'd from Nothing, or that Matter was eternally of it ſelf, which is every whit as hard to imagine, as that infinite Power ſhould be able to produce it from nothing. So likewiſe we are not able to conceive, how God can certainly know future Events, which depend upon voluntary and uncertain Cauſes, becauſe we cannot comprehend infinite Knowledge; but this we may eaſily be ſatisfied in, that infinite Power and Knowledge may be able to do, and know many things, which we cannot conceive how they can be known or done, no more than a Child can imagine how a great Mathematician can demonſtrate his Propoſitions. Only this we are ſure of, as we can be of any thing, that no Power can do that which is evidently impoſſible, and implies a plain Contradiction.
We are not able perhaps to reconcile the particular Providences of God with his univerſal Goodneſs, Juſtice, and Wiſdom, becauſe we cannot ſee to the end of his Ways and Works at one view, and ſee every part with relation to the whole; which would appear very wiſe, if we knew the whole ſeries of things, and ſaw the entire deſign together, as God himſelf does, to whom (as Solomon tells us) all his ways are known from the beginning.
So that however we may be at a loſs in our Conceptions of God's infinite Knowledge and Power, yet Goodneſs, and Juſtice, and Truth, are Notions eaſie and familiar; and if we could not underſtand theſe, the whole Bible would be inſignificant to us. For all Revelation from God ſuppoſeth us to know what is meant by Goodneſs, Juſtice, and Truth: And therefore no man can entertain any Notion of God, which plainly contradicts theſe. And it is fooliſh for any man to pretend, that he cannot know what Goodneſs, and Juſtice, and Truth in God are: for if we do not know this, 'tis all one to us, whether God be good or not, nor could we imitate his Goodneſs; for he that imitates, endeavours to make himſelf like ſomething that he knows, and muſt of neceſſity have ſome Idea of that to which he aims to be like: So that if we had no certain and ſetled Notion of the Goodneſs, and Juſtice, and Truth of God, he would be altogether an unintelligible Being; and Religion, which conſiſts in the imitation of him, would be utterly impoſſible.
Now theſe being the moſt eaſie, and intelligible Perfections of God, by which he is ſaid in Scripture to declare his Name, that is, to make himſelf known to us, we ſhould govern all our Reaſonings about God (as concerning his Decrees, and his concurrence with the Free Actions of Men, and his particular Providence, which are things more dark and obſcure) by what is more clear; and we ſhall find in Scripture, that in all theſe points holy Men do conſtantly appeal to theſe unqueſtionable and intelligible Perfections of God. Wilt thou deſtroy the righteous with the wicked? (ſaith Abraham) That be far from thee. Shall not the Judge of all the world do right? We may be miſtaken; but God certainly knows who are wicked, and who are righteous; and he knows how to puniſh the wicked, and ſave the righteous: But we cannot be miſtaken in this Principle, that the Judge of all the world will do right. Thus Moſes ſatisfies himſelf, and others concerning the particular Providences of God towards the People of Iſrael. Deut. 32.3, 4. I will publiſh the name of the Lord: All his ways are judgement; a God of truth, and without iniquity, juſt and right is He. This we certainly know of God. So St. Paul, Rom. 2.2. Thou art inexcuſable, O Man! Whatſoever Excuſe men may pretend for their faults, he lays down this for a Principle, We are ſure the Judgment of God is according to truth.
Secondly, Let us always conſider the Perfections of God in conjunction, and ſo as to reconcile them with one another. Do not conſider God as meer Power and Soveraignty, as meer Mercy and Goodneſs, as meer Juſtice and Severity; but as all theſe together, and in ſuch a meaſure and degree as may make them conſiſtent with one another. The greateſt miſtakes in Religion are certainly ſprung from this root, from ſeparating the Perfections of God, and conſidering them ſingly, and framing ſuch wide and large notions of one, as to exclude another: whereas the Perfections of God agree together, and that is not a Divine Perfection, which contradicts any other Perfection. Among men indeed an eminent degree of any one Excellency does uſually ſhut out ſome other; and therefore it is obſerv'd, that Power and Moderation, Love and Diſcretion, do not often meet together; that a great Memory and a ſmall Judgment, a good Wit and an ill Nature, are many times found in conjunction: But in infinite Perfection all Perfections do eminently meet and conſiſt together; and it is not neceſſary that one Excellency ſhould be raiſed upon the ruines of another.
And if this had been well conſider'd, Men would not, by being too intent upon God's Soveraignty, with neglect of his other Perfections, have ſpoken thoſe hard things about Predeſtination: for the Soveraignty of God doth by no means ſet him above the Eternal Laws of Goodneſs, and Truth, and Righteouſneſs. And if this were conſidered, men would not, by poring upon the Juſtice and Severity of God, be ſo ſwallowed up in deſpair: for God is not ſo ſevere, but he is merciful to the penitent, and hath left a retreat for the returning Sinner. If this were well conſider'd, it would check the preſumption of thoſe, who incourage themſelves in ſin, by fancying to themſelves a God all of Mercy and Goodneſs; and becauſe ſentence againſt an evil work is not ſpeedily executed, therefore their heart is fully ſet in them to do evil: For it is not Goodneſs and Mercy finally to bear with and forgive obſtinate Offenders; but want of Prudence and good Government.
Thirdly, Among different Opinions concerning God (as there always have been, and will be in the world) chuſe thoſe which are fartheſt from extremity; becauſe Truth as well as Virtue uſually lyes between the Extreams. And here I will inſtance in that Controverſie, which has much diſquieted the Church almoſt in all Ages, concerning the Decrees of God; about which there are two Extreams, the one that God peremptorily decrees the final condition of every particular perſon, that is, their everlaſting happineſs or miſery, without any regard or conſideration of the good or bad Actions of Men. The other, that God decrees nothing concerning any particular perſon, but only in general that men found under ſuch and ſuch Qualifications ſhall be happy or miſerable, and puts it into their own power to qualifie themſelves. Now he that is doubtful in this matter, as every man muſt be that underſtands the difficulties on both ſides, had beſt take up in the middle Opinion, that God decrees the final condition of particular perſons with reſpect to certain Qualifications, which ſpeaking abſolutely are not in every Man's power; but yet, under the influence of God's grace, which is never wanting to the ſincere endeavours of men, may be ſaid to be in our power, in the ſame ſenſe, as St. Paul ſays, I am able to do all things through Chriſt ſtrengthning me: For beſides that this in all probability is the Truth, there will be this advantage in it, that he that ſtands in the middle, is like to be more moderate towards the Diſſenters on both ſides, than either of them will be to one onother; becauſe the middle is not ſo far from either Extream, as the Extreams are from one another. At the worſt, he ſtands faireſt for an impartial enquiry after Truth, and when he has ſatisfied himſelf where the Truth lyes, he may more ſilently paſs over to it, without any great imputation of inconſtancy; which cannot but be remarkable in him, who paſſeth from one Extream to another.
Fourthly, and laſtly, Entertain no Opinion concerning God, that doth evidently contradict the Practice of Religion, and a good Life, though never ſo ſpecious and ſubtile Arguments may be uſed to perſwade it. Truth is moſt eaſily ſeen, and diſcern'd in thoſe Reaſonings and Opinions which tend to practice; becauſe the abſurdity and inconvenience of them is ſooneſt diſcovered: whereas we cannot ſo certainly find out the truth or falſhood of thoſe Opinions, which ſpeculative Men deviſe in their Studies, without any conſideration whether they ſerve any real purpoſe of Life, or not. Men indeed are very apt to form thoſe notions, which are moſt remote from common ſenſe and uſe; becauſe more pains and wit are required to make them plauſible: but there needs no other Argument to make a wiſe man deſpiſe them, than that they are unprofitable, and ſignifie nothing to our practice, and to make men truly better.
This is univerſally true in all kind of knowledge, but moſt conſiderable in the knowledge of God and Religion; becauſe that knowledge is of the greateſt conſideration. We need not ſcruple to admit ſome things, not ſo evident to Natural Reaſon, if we be ſatisfied of the truth of them, from an higher and more cogent Reaſon: As that God has revealed it, and ſaid it; this general Reaſon may perſwade us of a thing that is above and beyond Natural Reaſon: But we may not admit any thing for a Divine Revelation, which evidently contradicts and weakens the practice of an holy Life; becauſe this is the main end of all Divine Revelation; and we know God, only in order to the ſervice and imitation of him.
Let us then look upon all knowledge that contradicts practice, as vain and falſe, becauſe it deſtroys its end. There are many things that ſeem probable enough in Speculation, which yet we moſt pertinaciouſly deny, becauſe they are not practicable; and there are many things, which ſeem doubtful in Speculation, and would admit of great diſpute, which yet becauſe they are found true in practice and experience, are to be taken for certain and unqueſtionable. The foreign, the idle Reaſoning of the Stoicks, was a thing contemned by the wiſer Philoſophers, as a vain and uſeleſs ſubtilty. Zeno pretends to demonſtrate there is no Motion; and what is the conſequence of this Speculation, but that Men muſt ſtand ſtill? But ſo long as a man finds he can walk, all the Sophiſtry in the world will not perſwade him, that Motion is impoſſible. In like manner, they that would perſwade us, that men can do nothing, nor contribute any more to their own Sanctification, than Stocks or Stones, and upon Scripture Metaphors miſunderſtood, (as our being dead in treſpaſſes and ſins, and created to good works) graft Notions which are impoſſible and abſurd in practice, do not conſider that the natural conſequence of this is, that men muſt do nothing at all in Religion, never think of God, nor pray to him, nor read his Word, nor go to Church; but ſit ſtill, and be wholly paſſive to the operations of God's grace: but however this may ſeem plauſible, and men may think they add much to the glory of God's grace, while they deny any power in the Creature; yet every conſiderate Man will preſently apprehend, that this is by no means to be admitted, becauſe it contradicts Practice, and makes all the Commands and Exhortations of God's Word vain, and to no purpoſe; becauſe it deſtroys Religion, and diſcourages the endeavours of Men; makes them ſloathful and careleſs of working out their own Salvation; than which nothing can ſet a man farther from God's grace and aſſiſtance, and more immediately diſpoſe him for ruine; and upon ſome ſuch falſe Reaſoning as this, the ſloathful Servant in the Parable hid his talent in a napkin, and buried it in the earth; but when he was called to account, his excuſe was not admitted, but he was caſt into utter darkneſs. The two other Particulars, namely how far we are to imitate the Divine Perfections, and particularly what thoſe Divine Qualities are, which our Saviour doth here more eſpecially propound to our imitation, and likewiſe to clear the true meaning of this Precept, and to ſhew that the Duty here injoyned, Be ye perfect, as your Father which is in Heaven is perfect, is not impoſſible to us. Both theſe I ſhall refer to another Opportunity.