Discourses Upon the Attributes of God, Sermon 10
SERMON X.Vol. VI. The Juſtice of God in the diſtribution of Rewards and Puniſhments.
GEN. XVIII.25.
Shall not the Judge of all the earth do right?
IN treating of the Attributes of God, I have conſidered thoſe which relate to the Divine Ʋnderſtanding, viz. Knowledge and Wiſdom; I come now to conſider thoſe which relate to the Divine Will, viz. theſe four, the Juſtice, the Truth, the Goodneſs, and the Holineſs of God. I begin with the Firſt, namely, the Juſtice of God.
At the 17 verſe of this chapter, God, by a great and wonderful Condeſcention of his goodneſs, reveals to Abraham his Intention concerning the Deſtruction of Sodom; upon this, Abraham v. 23. interceded with God for the ſaving of the Righteous Perſons, that were there; and to this end, he Pleads with God his Juſtice and Righteouſneſs, with which he apprehended it to be in conſiſtent, to deſtroy the Righteous with the wicked, which, without a Miracle, could not be avoided in a general Deſtruction. Wilt thou alſo deſtroy the Righteous, with the Wicked? Peradventure there be fifty Righteous within the City, wilt thou alſo deſtroy, and not ſpare the place for the fifty Righteous that are therein? 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 Earth do right? This Negative Interrogation is equivalent to a vehement affirmation, ſhall not the Judge all the Earth do right? that is, undoubtedly he will. This we may take for a certain and undoubted Principle, that in the diſtribution of rewards and puniſhments the Judge of the World will do Righteouſly.
So that the Argument that lies under our Conſideration is the Juſtice of God in the diſtribution of Rewards and Puniſhments, for the clearing of which, we will conſider it,
Firſt, In Hypotheſi, in regard to the particular Caſe, which is here put by Abraham in the Text.
Secondly, In Theſi, we will conſider it in General, in the Diſtribution of Rewards and Puniſhments.
Firſt, We will conſider it in Hypotheſi, in regard to the particular Caſe which is here put by Abraham in the Text, and the rather, becauſe if we look well into it, there is ſomething of real Difficulty in it, not eaſie to be cleared; for Abraham's reaſoning, if it be true, does plainly Conclude, that it would have been unrighteous with God in the deſtruction of Sodom, not to make a difference between the Righteous and the Wicked, but to involve them equally in the ſame common Deſtruction. 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 Earth do right? as if he had ſaid, ſurely the Judge of all the Earth will never do ſo unrighteous a Thing.
And yet notwithſtanding this, we ſee it is very uſual for the Providence of God to involve good Men in general Calamities, and to make no viſible difference between the Righteous and the Wicked. Now the difficulty is, how to reconcile theſe appearances of Providence with this reaſoning of Abraham in the Text.
And for the doing of this, I ſee but one poſſible way, and that is this, that Abraham does not here ſpeak concerning the Judgments of God which befal Men in the ordinary Courſe of his Providence, which many times happen promiſcuouſly, and involve good and bad Men in the ſame ruine; and the reaſon hereof is Plain, becauſe God in his ordinary Providence does permit the Cauſes, which produce theſe Judgments, to Act according to their own Nature, and they either cannot or will not make any diſtinction; for the Calamities which ordinarily happen in the World are produced by two ſorts of Cauſes either thoſe which we call Natural, or thoſe which are Voluntary. Natural Cauſes, ſuch as Wind, and Thunder, and Storms, and the infection of the Air, and the like, theſe acting by a Neceſſity of Nature, without any Knowledge or Choice, can make no diſtinction between the Good and the Bad. And the Voluntary Cauſes of Calamities, as Men are, they many times will make no difference between the Righteous and the Wicked; nay many times they are Maliciouſly bent againſt the Righteous, and the effects of their Malice fall heavieſt upon them. Now we ſay that things happen in the way of ordinary Providence, when Natural Cauſes are permitted to Act according to their Nature, and Voluntary Cauſes are left to their Liberty; and therefore in the courſe of ordinary Providence, it is not to be expected that ſuch a diſtinction ſhould be made; it is neither poſſible, nor does Juſtice require it; it is not poſſible, ſuppoſing Natural Cauſes left to Act according to their Nature, and Voluntary Cauſes to be left to their Liberty; nor does Juſtice require it, for every Man is ſo much a Sinner, that no evil that befals him in this World, can be ſaid to be unjuſt in reſpect of God.
So that Abraham is not here to be underſtood, as ſpeaking of ſuch Judgments as befal Men in the ordinary courſe of God's Providence, in which, if the Good and Bad be involv'd alike, it cannot be expected to be otherwiſe, nor is there any injuſtice in it; but Abraham here ſpeaks of Miraculous and Extraordinary Judgments, which are immediately inflicted by God for the Puniſhment of ſome crying Sins, and the example of the World, to deter others from the like. And ſuch was this Judgment, which God intended to bring upon Sodom, and which Abraham hath Relation to in this Diſcourſe of his. In this Caſe it may be expected from the Juſtice of God, that a Difference ſhould be made between the-Righteous and the Wicked; and that for theſe Reaſons.
1. Becauſe this is a Judgment which God himſelf executes. It is not an Event of common Providence, which always follows the Nature of its Cauſe; but an Act of God, as a Judge. Now it is eſſential to a Judge to make a Diſcrimination between the Good and the Bad, ſo as to puniſh the one, and ſpare the other; and this is as neceſſary to all proper Acts of Judgment in this World, as the other; there being no other difference between them, but that one is a Particular Judgment, and the other the General Judgment of the whole World.
2. When God goes out of the way of his ordinary Providence in Puniſhing, it may reaſonably be expected that he ſhould make a Difference between the Good and the Bad; for the Reaſon, why he does not in his common Providence is, becauſe he will not break and interrupt the eſtabliſht order of things, upon every little occaſion: But when he does go beſides the common courſe of Things in puniſhing, the Reaſon ceaſeth, which hindred him before from making a Difference; and 'tis reaſonable enough to expect, that in the inflicting of a Miraculous Judgment, a Miraculous Difference ſhould be made. Without making this difference, the end of theſe Miraculous Judgments would not be attained, which is, remarkably to puniſh the crying Sins of Men, and by that example to deter others from the like Sins: But if theſe Judgments ſhould fall promiſcuouſly upon the Righteous and the Wicked, it would not be evident, that they were deſigned for the Puniſhment of ſuch Sins, when Men did ſee, that they fell likewiſe upon thoſe who were not guilty of thoſe Sins, and conſequently the example could not be ſo effectual to deter Men from Sin.
Upon all theſe accounts you ſee that Abraham's reaſoning was very Strong and well Grounded, as to thoſe Judgments which are Miraculous and Extraordinary, and immediately inflicted by God, for the Puniſhment of great and hainous Sins, which was the Caſe he was ſpeaking of. And accordingly we find, that in theſe Judgments which have been Immediately and Miraculouſly inflicted by God, he hath always made this difference between the Righteous and the Wicked. In the Deluge which he brought upon the old World, the Spirit of God gives this Reaſon why the Judgment was ſo univerſal, becauſe all Fleſh had corrupted his way upon the Earth; and the Reaſon, why he ſaved Noah and his Family was, becauſe in this general corruption of Mankind, he alone was Righteous; thee have I ſeen Righteous before me in this Generation. So likewiſe in that Miraculous Judgment of Korah and his Company, when God made a new thing, and the Earth opened her mouth to ſwallow them up, none periſhed but he and his complices, the reſt had warning given them by God to remove from the tents of thoſe wicked Men. Thus you ſee that as to the particular Caſe in the Text, Abraham's reaſoning concerning the Juſtice of God is very firm, and concluding. I proceed to the
Second, Thing, which was that, which I principally intended to Diſcourſe upon, viz. to conſider the Juſtice of God in general, in the diſtribution of Rewards and Puniſhments. And here I cannot but grant, that the beſt Evidence of this is yet wanting. We have clear demonſtrations of the Power and Wiſdom, and Goodneſs of God in this vaſt and admirable frame of Things which we ſee: but we muſt ſtay till the Day of Judgment for a clear and full Manifeſtation of the Divine Juſtice; for which Reaſon the Day of Judgment is in Scripture call'd, the Day of the Revelation of the Righteous Judgment of God. But in the mean time we may receive ſufficient aſſurance of this, both from Natural Reaſon, and from Divine Revelation.
1. From Natural Reaſon, which tells us, that God loves Righteouſneſs and hates Iniquity, and conſequently that it muſt be agreable to his Nature to countenance and encourage the one, and to diſcountenance the other; that is, to give ſome publick Teſtimony of his liking and Affection to the one, and of his Hatred and Diſlike of the other, which cannot otherwiſe be done, but by Rewards and Puniſhments.
But however the Heathen reaſoned about this matter, whatever premiſes they laid, they firmly believed the concluſion, that God is Juſt. Plato lays down this as a certain and undoubted Principle, that God is in no wiſe unjuſt, but as Righteous, as is poſſible, and that we cannot reſemble God more, than in this quality and diſpoſition. So likewiſe Seneca tells us, That the Gods are neither capable of receiving an injury, nor of doing any thing that is unjuſt. Antoninus the great Emperour and Philoſopher, ſpeaking doubtfully, whether good Men are extinguiſht by Death, or remain afterwards, If it be juſt, ſays he, you may be ſure it is ſo: if it be not juſt, you may certainly conclude the contrary, for God is juſt, and being ſo, he will do nothing that is unjuſt or unreaſonable. And indeed the Heathen Philoſophers looked upon this as the great ſanction of all moral Precepts, that God was the Witneſs and the Avenger of the breach and violation of them, Qui ſecus faxit, deus ipſe vindex erit, If any Man do contrary to them, God himſelf will puniſh it; which ſhews, that there is a Natural Awe upon the Minds of Men of the Divine Juſtice, which will overtake offenders either in this World or the other. But this will more clearly appear in the
2. Place, from Scripture, or Divine Revelation. And thoſe Texts which I ſhall produce to this purpoſe, may be reduced to theſe two Heads; either ſuch as prove the rectitude of the Divine Nature and his Juſtice in general; or ſuch as ſpeak more particularly of the Juſtice and Equity of his Providence in the diſtribution of Rewards and Puniſhments. I begin, firſt, with thoſe which declare the rectitude of the Divine Nature, and the Juſtice of God in general, and that either by attributing this Perfection to him, or by removing the contrary, injuſtice and unrighteouſneſs at the greateſt diſtance from him.
1. Thoſe which attribute this Perfection to God. I ſhall mention but a few of many, Pſal. 129.4. The Lord is Righteous. Dan. 9.7. O Lord! Righteouſneſs belongeth unto thee. This good Men have acknowledged, when they have lain under the hand of God, Ezra. 9.15. O Lord God of Iſrael, thou art Righteous. And this the worſt of Men have been forced to own, when they have been in extremity, Ex. 9.27. then Pharoah ſaid, the Lord is Righteous. This hath been likewiſe acknowledged by thoſe who have layn under the greateſt temptation to doubt of it, Jer. 12.1. Righteous art thou O Lord, when I plead with thee: yet let me talk with thee of thy judgments, wherefore doth the way of the wicked proſper? The Prophet, notwithſtanding he ſaw the proſperous Condition of wicked Men, and the afflicted ſtate of the godly, which ſeemed hard to be reconcile with the Juſtice of God's Providence, yet before he would ſo much as reaſon about it, he lays down this as a certain concluſion, Righteous art thou, O Lord. To this Head likewiſe belong all thoſe Texts which ſpeak of Righteouſneſs, as God's dwelling Place and his Throne, of his Delight in Juſtice, and of the Duration and Eternity of it, which I need not particularly recite.
2. There are likewiſe other Texts, which remove the contrary, viz. injuſtice and unrighteouſneſs at the greateſt diſtance from God, as being moſt contrary to his Nature and Perfection. Deut. 32.4. A God of truth, and without iniquity. 2 Chron. 19.7. There is to iniquity with the Lord our God, nor accepting of Perſons, nor taking of Gifts. Job 8.3. Doth God pervert Judgment? or doth the Almighty pervert Juſtice? which is a vehement negation of the Thing. Job 34.10, 11, 12. Far be it from God, that he ſhould do wickedneſs, and from the Almighty, that he ſhould commit iniquity. For the work of a Man ſhall he render unto him, and cauſe every Man to find according to his ways. Yea ſurely God will not do wickedly, neither will the Almighty pervert Judgment. Rom. 9.14. What ſhall we ſay then? is there unrighteouſneſs with God? God forbid.
Secondly, There are other Texts which ſpeak more particularly of the Juſtice and Righteouſneſs of God in the diſtribution of Rewards and Puniſhments. 'Tis true indeed, the Juſtice of God doth not conſtantly appear in this World in the diſpenſations of his Providence becauſe this is a time of Patience and forbearance to Sinners, and of tryal and exerciſe to good Men; but there is a Day a coming, when all things ſhall be ſet ſtraight, and every Man ſhall receive the juſt reward of his Deeds when the Juſtice of God ſhall be evident to all the World, and every Eye ſhall ſee it, and ſhall acknowledge the Righteous Judgment of God; and this the Scripture moſt clearly and expreſly declares unto us; and hence it is, that the Day of Judgment is call'd the Day of the Revelation of the Righteous Judgment of God. The Righteouſneſs of God doth not now ſo clearly appear, but that there are many Clouds over it; but there ſhall be a Day of Revelation, when the Righteouſneſs of God ſhall be made manifeſt to all the World.
The remunerative Juſtice of God ſhall then appear in the rewarding the Righteous; and the punitive Juſtice of God in puniſhing the Wicked and Ungodly, ſo that a Man ſhall ſay, verily there is a reward for the Righteous, verily there is a God that judgeth the World.
Now the Righteouſneſs of this vengeance of God, which God will take upon Sinners, is further ſet forth to us in Scripture, from the Equity and Impartiality of it.
I. From the Equity of it,
1. In that the Sins of Men have juſtly deſerved the Puniſhment, that ſhall come upon them, Rom. 1.32. Who knowing the judgment of God, foreign, the righteous judgment of God, that they which commit ſuch things, are worthy of Death.
2. In that the Judgment of God ſhall be proportioned to the Degree and Heinouſneſs of Mens Sins; ſo as the leſſer or greater Sins ſhall be puniſht with more or leſs Severity. So our Saviour threatens to thoſe who continue impenitent under the Goſpel and the advantages of it, their caſe ſhall be more ſad than that of Tyre and Sidon, and it ſhall be more tolerable for Sodom and Gomorrah at the Day of Judgment, than for them. Mat. 11.20, 21. and Luke 12. 47, 48. There you have different Degrees of Puniſhment threatned, proportionable to the Aggravations of the Sins, which Men have committed; The ſervant which knew his Lord's will, and prepared not himſelf, neither did according to his will, ſhall be beaten with many ſtripes: but he that knew it not, but did commit things worthy of ſtripes, ſhall be beaten with few ſtripes; and ſo proportionably of all other Aggravations of Sins, for to whom much is given, of him ſhall much be required, and unto whom Men have committed much, of him they will ask the more. So likewiſe God will vindicate the contempt of the Goſpel more ſeverely, than of the Law, becauſe the confirmation of it is clearer, and the Salvation offered by it greater. Heb. 2.2, 3, 4. If the word ſpoken by Angels was ſtedfaſt, and every tranſgreſſion and diſobedience received a juſt recompence of reward; how ſhall we eſcape? &c. And ſo, Heb. 10.28, 29. He that deſpiſed Moſes his law died without mercy under two or three Witneſſes, of how much ſorer puniſhment, ſuppoſe ye, ſhall he be thought worth, who haht troden under foot the Son of God? &c.
II. The Righteouſneſs of this Judgment is further ſet forth to us in Scripture by the impartiality of it. Hither belong all thoſe Texts, which remove from God that foreign, that reſpect of Perſons, which is ſo incident to humane Tribunals. Now reſpect of Perſons is in diſtribution of Juſtice, and hath regard to ſome external qualities or circumſtances of the Perſons, which do not appertain to the merit of the cauſe, and upon Account of thoſe circumſtances, to deal unequally with thoſe, whoſe Caſe is equal; as when two Perſons, who are equally guilty of a Crime, are brought to their Tryal, and the one is Condemned, and the other acquitted, upon the Account of Friendſhip, or Relation, or ſome other Intereſt, becauſe one is Poor and the other Rich, the one hath powerful Friends to intercede for him, the other not, the one brings a Gift or Bribe, the other not, or upon any other account, beſides the pure Merits of the Cauſe; I ſay to deal thus in the diſtribution of of Juſtice, is reſpect of Perſons. Otherwiſe in matters of meer grace and favour, reſpect of Perſons hath no Place, accordin… to that common rule of Divines, foreign locum non habet in gratuitis, ſed in debitis. Now this the Scripture every where ſpeaks of, as a thing very far from God, Deut. 10.17. The Lord your God is God of gods, and Lord of lords, a great God, a mighty and a terrible, which regardeth not Perſons, nor taketh rewards. 2 Chron. 19.7. There is no iniquity with the Lord our God, nor reſpect of Perſons, nor taking of Gifts. Job 34.18, 19. Is it fit to ſay to a King, thou art Wicked? or to Princes, ye are ungodly? how much leſs to him that accepteth not the Perſons of Princes, nor regardeth the rich more than the poor? for they are all the work of his hands. Rom. 2.6. Who will render to every Man according to his deeds: for there is no reſpect of Perſons with God. Acts 10.34, 35. Of a truth I perceive that God is no reſpecter of Perſons, but in every Nation: he that feareth him, and worketh righteouſneſs, is accepted with him. Eph. 6.8, 9. The Apoſtle there preſſeth the duties of Servants to Maſters, from this Conſideration, that whatſoever good thing any Man doth, the ſame ſhall he receive of the Lord, whether he be bond or free, and at the 9th. v. Ye Maſters, do the ſame thing unto them, forbearing threatning; knowing that your Maſter alſo is in Heaven, neither is there reſpect of Perſons with him. He maketh this likewiſe an Argument, why Men ſhould not oppreſs and deal deceitfully one with another, Col. 3.25. But he that doth wrong, ſhall receive for the wrong which he hath done; and there is no reſpect of Perſons. And in General, St. Peter urgeth this Conſideration upon all Men to deter them from Sin in any kind, 1 Pet. 1.17. And if ye call on the Father, who without reſpect of Perſons judgeth according to every Man's work, paſs the time of your ſojourning here in fear.
And beſides that the Scripture doth remove this at the greateſt Diſtance from God, it gives us alſo ſeveral inſtances of the impartiality of the Divine Juſtice, that it is not to be perverted and turned aſide by any of thoſe extrinſecal Conſiderations which commonly ſway with Men; it is not to be prevailed with and overcome by Flattery and Entreaties, Mat. 7.21, 22. Not every one that ſaith unto me, Lord, Lord, ſhall enter into the Kingdom of Heaven: but he that doth the will of my Father which is in Heaven, &c. The Divine Juſtice is not to be impoſed upon by good Words, and external ſhews, and falſe Profeſſions; ſo neither by any external Relation to him; For many ſhall come from the Eaſt, and from the Weſt, and ſhall ſit down with Abraham, Iſaac, and Jacob, in the Kingdom of God, but the Children of the duplicate page duplicate page Kingdom ſhall be caſt out into utter Darkneſs.
And however Men may bear up themſelves now upon their worldly Greatneſs and Power, certainly there is a time a coming, when the greateſt Perſons in the World, thoſe who overturn Kingdoms, and lay waſt Countries, and oppreſs and ruin Millions of Mankind for the gratifying of their own Luſts and Ambition, I ſay there is a Day coming, when even theſe, as much, nay more than others, ſhall fear and tremble before the impartial Juſtice of God. Rev. 6.15. And the Kings of the earth, and the great Men, and the rich Men, and the chief Captains, and the mighty Men, and every Bond-man, and every Free-man hid themſelves in the Dens, and in the Rocks of the Mountains; for the great Day of his wrath is come, and who ſhall be able to ſtand? The impartial Juſtice of God will treat the greateſt and the meaneſt Perſons alike, Rev. 20.12. I ſaw the dead, ſmall and great, ſtand before God; and the books were opened, and another book was opened, which is the book of life; and the dead were judged out of thoſe things which were written in the books, according to their works. All judged according to their Works.
I ſhould next proceed to vindicate the Juſtice of God in the Diſtribution of Rewards and Puniſhments from thoſe Objections, which ſeem to impeach it. But before I enter upon this, it will be convenient to ſatisfie one queſtion, which hath occaſioned great diſputes in the World, and that is, how far Juſtice, eſpecially as to the Puniſhment of Offenders is eſſential to God? And for the clearing of this matter I ſhall briefly lay down theſe Propoſitions.
Firſt, I take this for a certain and undoubted Truth, that every Perfection is eſſential to God, and cannot be imagined to be ſeperated from the Divine Nature, becauſe this is the Natural Notion which Men have of God, that he is a Being that hath all Perfection.
Secondly, The actual conſtant exerciſe of thoſe Divine Perfections, the effects whereof are without himſelf, is not eſſential to God. For inſtance, tho' God be eſſentially powerful, and good; yet it is not neceſſary, that he ſhould always exerciſe his Power and Goodneſs; but at ſuch times, and in ſuch a manner, as ſeems beſt to his Wiſdom; and this is likewiſe true of his Wiſdom and Juſtice, becauſe theſe are Perfections, the effects whereof are terminated upon ſomething without himſelf.
Thirdly, It is eſſential to God to love Goodneſs, and hate Sin, wherever he ſees them. It is not neceſſary there ſhould be a World, or reaſonable Creatures in it: but upon ſuppoſition that God makes ſuch Creatures, it is agreable to the Divine Nature, to give them good and righteous Laws, to encourage them in the doing of that which is good, and to diſcourage them from doing that which is evil, which cannot be done, but by Rewards and Puniſhments, and therefore it is agreable to the Perfection of the Divine Nature, to reward Goodneſs, and to puniſh Sin.
Fourthly, As for thoſe rewards which the Goſpel promiſeth, and the Puniſhments which it threatens, there is ſome difference to be made between the rewarding and puniſhing juſtice of God.
1. As for that abundant reward God is pleaſed to promiſe to good Men, the promiſe of it is founded in his goodneſs, and the performance of that promiſe in his juſtice; for it is juſtice to perform what he promiſes, tho' the promiſe of ſo great and abundant a reward was meer goodneſs.
2. As for the puniſhing juſtice of God, about which hath been the great Queſtion, whether that be eſſential to God or not, it ſeems very plain, that it is not neceſſary that God ſhould inflict thoſe judgments which he threatens, becauſe he hath threatned them; for there is not the like obligation upon Perſons to perform their threatnings, that there is to perform their promiſes; becauſe God by his promiſe becomes a Debtour to thoſe, to whom he makes the promiſe; but when he threatens, he is the Creditour, and we are Debtors to his Juſtice; and as a Creditor, he may remit the Puniſhment which he hath threatned: But then if we conſider God as loving goodneſs and hating Sin; if we look upon him as Governor of the World, and concerned to preſerve good Order, to encourage Holineſs and Righteouſneſs, and to diſcountenance Sin, under this conſideration it is eſſential to him to puniſh Sin at ſuch times, and in ſuch manner and circumſtances, as ſeems beſt to his Wiſdom.
And I am not at all moved by that, which is urged by ſome learned Men to the contrary, that if puniſhing juſtice were eſſential to God, then he muſt puniſh the Sinner immediately, ſo ſoon as he hath offended, and to the utmoſt of his Power; becauſe whatever Acts naturally, Acts neceſſarily, and to the utmoſt: for I do not ſuppoſe ſuch a juſtice eſſential to God as Acts neceſſarily, but ſuch a juſtice, which as to the time, and manner, and circumſtances of its Acting is regulated and determined by his Wiſdom; and there is the ſame Reaſon likewiſe of his goodneſs.
I come now to the Objections which are taken partly from the diſpenſations of God in this World; and partly from the puniſhments of the other.
Firſt, As to the diſpenſations of God in this World, there are theſe two things Objected againſt the juſtice of the Divine Providence.
I. The inequality of God's dealings with good and bad Men in this World.
II. The tranſlation of Puniſhments, puniſhing one Man's Sin upon another, as the Sins of the Fathers upon the Children, of the Prince upon the People. I begin with the
I. Objection, the inequality of God's dealing with good and bad Men in this World. In this life things happen promiſcuouſly, there is one event to the righteous, and to the wicked; if the Wicked ſuffer and are afflicted, ſo are the Righteous; if the Righteous ſometimes flouriſh, ſo do the Wicked; and is not this unjuſt, that thoſe who are ſo unequal as to their Deſerts ſhould be equally dealt withal? or if there be any inequality, it is uſually the wrong way, the Wicked do many times proſper more in the World, and the Righteous are frequently more afflicted. This was the great Objection of old againſt the Providence of God, which the Heathen Philoſophers took ſo much pains to anſwer, nay it did often ſhake the faith of Holy and Good Men in the old Teſtament. Job 12.6. The tabernacles of robbers proſper, and they that provoke God are ſecure, into whoſe hand God bringeth abundantly. and chap. 21.7, 8, 9. he Expoſtulates the ſame matter again; and David ſays this was a great ſtumbling-Block to him, Pſal. 73.2, 3. and the like we find in the Prophets, Jer. 12.1. and Hab. 1.13. This Objection I have elſe-where conſidered, I ſhall now very briefly offer two or three Things, which I hope will be ſufficient to break the force of it.
1. It muſt be granted, that it is not neceſſary to juſtice to ſhew it ſelf immediately, and to diſpence Rewards and Puniſhments ſo ſoon as there are Objects for them. This is not thought neceſſary among Men, much more ought we to leave it to the Wiſdom of God to determine the time and circumſtances of the exerciſing of his Juſtice; and we are not to conclude that the Providence of God is unjuſt, if he do not beſtow rewards, and inflict Puniſhments, juſt when we think he ſhould.
2. If God intended this Life for a State of Tryal, wherein he would prove the obedience of Men, and their free inclination to good or evil, it is not reaſonable to expect that he ſhould follow Men with preſent Rewards and Puniſhments; for that would lay too great a force upon Men, ſo that there would hardly be any oportunity of trying them; but on the contrary, there is all the Reaſon in the World to preſume that God ſhould exerciſe the Graces and Virtues of good Men with afflictions and ſufferings, and ſuffer bad Men to take their Courſe for a while, and walk in their own ways, without continual Checks by frequent and remarkable Judgments upon them, ſo often as they offend.
3. If there be another Life after this, wherein Men ſhall be Judged according to their works, then this Objection vaniſheth, for that great Day will ſet all things ſtraight, which ſeem now to be ſo Crooked and Irregular. The deferring of Rewards and Puniſhments to the moſt convenient Seaſon, is ſo far from being a reflection upon the juſtice of God, that it is highly to the commendation of it. What Claudian ſays of Ruffinus, a very bad Man, whoſe long impunity had tempted Men to call in queſtion the juſtice of God, is conſiderable in this Caſe;
Abſtulit hunc tandem Ruffini poena tumultum,
Abſolvitque Deos.
The Puniſhment which overtook him at laſt, did quiet thoſe tumultuous thoughts, and abſolved the gods from all blame. When Men look but a little way, and conſider only the preſent ſtate of Things, they are ready to quarrel at the Juſtice of them; but if they would look at the end of Things, and have Patience to ſtay till the laſt, to ſee the Concluſion and Winding up of things, they would then acquit God in their thoughts from all thoſe imputations of injuſtice, which from the inequality of preſent diſpenſations, raſh and inconſiderate Men are apt to charge him withal.
II. Objection, from the tranſlation of Puniſhments, the puniſhing of one Man's Sin upon another, as of the Fathers upon the Children, which God threatens in the ſecond Commandment, and did in ſome ſort fulfil in Ahab, in bringing the evil he had threatned him withal, in his Son's Days, 1 Kings 21.19. The puniſhing the Sin of one Perſon upon a People, as that of Achan upon the whole Congregation, Joſh. 22.20. Did not Achan the ſon of Zerah commit a treſpaſs in the accurſed thing? and wrath fell on all the congregation of Iſrael, and that man periſhed not alone in his iniquity. And the Sin of David upon the People, 2 Sam. 24. When ſeventy thouſand Dyed of the Plague, for David's Sin in numbring the People. Now how is this agreable to juſtice? is it not a known Rule, Noxa caput ſequitur, Miſchief purſues the Sinner? What can be more reaſonable, Quam ut peccata ſuos teneant Authores, Than that Men's faults ſhould be charged upon the Authors, and Puniſhment fall upon the guilty?
For anſwer to this.
1. It is not unreaſonable that one Man ſhould bear the puniſhment of another's Fault, if he be willing and content to bear it, Volenti non fit injuria, There is no wrong done to thoſe, that are willing to undergo it, tho' they be innocent, which was the caſe of our Bleſſed Saviour ſuffering for us, the juſt for the unjuſt, as the Scripture expreſſeth it.
2. Where the Perſon, upon whom the puniſhment is trasfer'd, is likewiſe a ſinner, and obnoxious to God, there can be no injuſtice; becauſe he hath deſerved it upon his own account, and God may take what occaſion he pleaſeth to puniſh them that deſerve to be puniſht.
3. In puniſhing the iniquity of the Father upon the Children, the guilty Perſon, that is, the Father, is puniſht in the Calamity of his Children, for a Man's Children are himſelf Multiplyed; and therefore it is very remarkable that in the ſecond Commandment, God promiſeth to ſhew mercy to thouſands of Generations of them that love him; but he viſits the iniquities of the Fathers upon the Children, but to the third and fourth Generation, that is ſo far as a Man may live to ſee them puniſht, and ſuffer in their Puniſhment.
4. As to the Puniſhment of the People for the ſins of their Princes and Governors, and one part of a community for another, ſuppoſing all of them to be Sinners, which is the true caſe, God may lay the puniſhment where he pleaſeth; and there is no more injuſtice then when a Man is whipt on the Back for the theft which his hand committed, a community being one Body; beſides the Prince is puniſht in the loſs of his People, the glory of a King conſiſting in the Multitude of his Subjects.
The Objection with reſpect to the other World, the puniſhment of temporal Evils with Eternal, is elſe-where anſwer'd.
The uſe we ſhould make of this whole Diſcourſe is,
Firſt, If God be Juſt and Righteous, let us acknowledge it in all his diſpenſations, even in thoſe, the Reaſon whereof is moſt hidden and obſcure. Neh. 9.33. Speaking of the great afflictions that had befal'n God's own People, yet this he lays down as a firm Principle, howbeit thou art juſt in all that is brought upon us.
Secondly, This is matter of terrour to wicked Men. God doth now exerciſe his milder Attributes towards Sinners, his Mercy, and Patience, and Goodneſs; but if we deſpiſe theſe, that terrible Attribute of his Juſtice will deſplay it ſelf; and this the Scripture deſcribes in a ſevere manner, the Lord revengeth, and is jealous; the Lord will take vengeance on his Adverſaries, and reſerveth wrath for his Enemies.
Thirdly, This is matter of comfort to good Men, that the Righteous God Governs the World, and will judge it. The Lord reigneth, let the earth rejoyce, Pſal. 97.1. And he gives the Reaſon of it in the next v. Righteouſneſs and judgment are the habitation of his Throne. Tho' he be omnipotent, we need not fear; for his Power is always under the conduct of Eternal Righteouſneſs.
Fourthly, Let us imitate this righteouſneſs, let us endeavour to be righteous as he is righteous; let us give to God the Love, Reverence, and Obedience which are due to him; and in all our dealings, what is juſt and due to Men. This Duty hath an immutable Reaſon, founded in the Nature of God.